The Lure of Confucius

The Philippines and China share a common past that could be deeply rooted in the teachings of Kongfuzi or known today as Confucius. Although modern times do not yield significant political and economic stability, the teachings of Confucius could still alleviate some of the problems our country faces today.

The presence of the Chinese date back up to the 10th century; in fact, historical records show many of the indigenous rulers in the Philippines were of mixed Filipino and Chinese ancestry. Meanwhile, many of the Chinese who arrived during the Spanish period mainly toiled as stevedores, porters, and traders. During the American Colonial Period, despite strict American law enforcement, the Chinese were able to settle in the Philippines freely but segregation resulted in many mass upheavals detesting the presence of the Americans. In World War II, moreover, the Japanese were reported to have massacred many Chinese.

Undoubtedly, much of this history could have been partially influenced by the several religious backgrounds of the people involved, especially the Chinese. In fact, many Chinese-Filipino Catholics today still practice traditional Chinese religions alongside Catholicism, while a small number of people practicing solely traditional Chinese religions. For instance, Mahayana Buddhism, Taoism and ancestor worship including Confucianism are the traditional Chinese beliefs that continue to have adherents among the Chinese Filipinos. Some may even have Jesus Christ as well as Buddha statues or Taoist gods in their altars. Most important, it is not unusual for the Chinese to venerate the Blessed Virgin Mary using joss sticks and Buddhist offerings, much as one would have done for Mazu.

In addition, Buddhist-Taoist temples can be found where the Chinese live, especially in urban areas like Manila; and the Chinese have the tendency to pay respects to their ancestors at least once a year, either by going to the temple, or going to the Chinese burial grounds, often burning incense and bringing offerings like fruits and accessories made from paper. In sum, the flourishing of this unique history, at the very least, could very well be attributed to the preponderance of religion not just in the Philippines, but throughout the world.

But how do the teachings of Confucius relate to the Philippines today? Does this Chinese philosopher from 5^th century B.C. solve the problems of the 20^th century A.D.?

The Chinese Filipinos have always been one of largest ethnic Filipino groups in the country. By this fact, the ethnically Chinese Filipinos comprise 1.5% (1.14 million) of the population—and it is no wonder that to some extent, many of Confucius’ teachings could directly influence the relationship of both cultures in terms of family life, education, and politics. There are few nations in the world today that can boast of a continuous history going back three thousand years. In a sense then, the Philippines is fortunate enough to have received such enculturation from a unique race.

In terms of confronting our problems in the today, however, it is prudent to look for a Confucian solution to them. Although the China in which Confucius lived and taught was in some ways like Western Europe today and had a different atmosphere then; still, the Chinese had already learned that to resolve international differences, it was better, on the whole, to reason with one another rather than bash in each other’s heads. Confucius arrived at a theory of revolution quite independently of the political philosophers of the west a theory with interesting variations. He was an unrelieved authoritarian, an opinion based on his famous saying. “Let the ruler and the subject a subject; let the father be a father and the son a son” (de la Costa, 1976).

Furthermore, Confucius’ Analects provided the moral guidelines to those who governed. For instance, as Confucius saw the philosophical problem of his time as a problem of government, his analects gave a moral dimension to government. During his time, government was looked upon simply as an institution, which held absolute power over its denizens.

Confucius, in this case, persuaded those who governed to look upon government not as a source of personal power but primarily as a moral responsibility. Next, Confucius’ other achievement was to change the value a nobleman to man of nobility. In addition, he saw that it was the supreme responsibility of government to establish and maintain a just social order by enriching the people and then educating them. The power of the human ruler to rule, according to Confucius, is that he holds his power only as long as he has a mandate from the divine. Confucius had a strong conviction that a ruler’s supreme attribute was harmony; and it is this harmony that the divine makes manifest in the visible universe and it is harmony that the divine looks for in human society (de la Costa, 1976).

But how can the common good be projected by a ruler whose main interest is self interest? Does this apply to our country today?

These questions remain unanswered for the time being. It is almost trivial to look for answers that may or may not come because of the current global crisis. Furthermore, Filipinos have yet to learn to respect each other. The Filipino culture, after all, as far it goes back in history, has not yet found its true identity.

Perhaps, if as a united people, we learn how to respect and acknowledge that there is inner God within us that furnishes the impulses behind our actions as a unique race, maybe we can avoid the trappings of the moral dilemmas we are currently experiencing. All great world religions and philosophers like Confucius teach this fundamental truth. The essential harmony with the divine that Confucius speaks of, in this case, is the source of inspiration and desire to become whole (Theosophical Digest, 2004). Great Sages and Seers know that the Inner God is the manifestation of the innate goodness latent in us and that this recognition could save our country from the clutches of corruption, deceit, and hatred.

Finally, it is our destiny as an en-cultured race to transfer knowledge of the Inner God or divinity to the future because the growth and development of our country lies in people who acknowledge this Inner God. But when this very people face intense poverty, hunger, unemployment, and loss of all resources, our spiritual development as a nation is meaningless because life itself is threatened and communities are destroyed by those who attempt to destroy the harmony or essential divinity that Kongfuzi speaks of in the first place.*

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