Hong Ming
Many contemporary Chinese associate the ancient concept of loyalty with those
government officials that foolishly or without questioning followed their emperors’
orders, even when they knew that those orders compromised their emperors’
and their country’s interests.
Many modern day Chinese falsely associate the ancient Doctrine of the Mean advocated
by Confucius with those so-called wise people who know what’s best for
themselves, safeguarding their personal security and playing it safe in this
insecure world by staying neutral, particularly when facing two polar factions.
When thinking of women’s social status in ancient Chinese society, many
contemporary Chinese think of those powerless Chinese women in the patriarchic
Chinese society. They were denied the means and opportunities to earn their
own livings. They were taught by men to believe that when they became widowed,
they should stay widowed for the rest of their lives, guarding their chastity
out of the respect for their deceased husbands. Even if they were destitute,
they were expected to starve themselves to death, rather than marry another
man who would provide for them.
I used to be one of these Chinese who misinterpreted much of ancient China’s
concepts and values, and regarded them as dross. Later, I had the opportunity
to read many ancient Chinese classics with a peaceful, unbiased and non-judgmental
mindset. Then, I realized that I actually knew nothing of ancient Chinese culture.
My prior knowledge of ancient Chinese culture was the twisted version that the
Chinese Communist Party had planted in the minds of the Chinese since it took
over China in the 1949. I realized that the genuine, ancient Chinese culture
was immensely profound. The ancient Chinese culture has been distorted, leading
to the disappearance of many precious Chinese traditions. It has caused the
vast majority of Chinese to lose their understanding of their culture and behave
in ways that are contrary to precious Chinese traditions. As a result, the morals
of China’s contemporary people have continued to deteriorate to a point
where the entire Chinese society is in moral chaos. I hope to clarify some of
the true meaning of these ancient Chinese values and provide people an opportunity
to understand true, ancient Chinese culture.
During the reign of Emperor Chengdi of the Han Dynasty (51 – 7 B.C), there
was a young man named Zhang Fang, whose family had held an official rank for
generations. Zhang Fang’s mother was a princess, and his own wife was the
Empress’ younger sister. Emperor Chengdi and Zhang Fang were bosom friends.
Emperor Chengdi often indulged himself with Zhang Fang in drinking and partying,
often late into the night, and thus neglecting to administer the affairs of
state. Zhang Fang enjoyed Emperor Chengdi’s company, and vice versa. Emperor
Chengdi’s mother, Grand Empress Dowager Wang, felt Zhang Fang was responsible
for Emperor Chengdi’s negligence of duty as emperor. She eventually pressured
Emperor Chengdi to banish Zhang Fang from the capital city. According to historic
records, years later when Emperor Chengdi died in 7 B.C, Zhang Fang couldn’t
stop crying after hearing the news and died soon afterwards.
This is usually considered a trivial, historical episode. What started me thinking
was the comment that an ancient Chinese historian made about Zhang Fang. The
rough translation of the historian’s comment was: “Zhang Fang loved
his emperor dearly, but he was not loyal to him. Because of his love and disloyalty
to the emperor, Zhang Fang was far from [the model of] benevolence and justice.”
Based on today’s modern concepts, Zhang Fang was completely devoted to
Emperor Chengdi, because he was Emperor Chengdi’s most beloved friend in
all kinds of merry-making. In fact, Zhang Fang was such a dear friend that he
died of sorrow over Emperor Chengdi’s death. But the ancient Chinese thought
that Zhang Fang “loved his emperor” but “was not loyal to him.”
They thought Zhang Fang was “far from [the model of] benevolence and justice.”
The historian’s comment led us to consider the ancient Chinese perspective
regarding the meaning of “loyalty to one’s master or emperor.”
This is apparently a completely different perspective than that of today’s
Chinese. For the ancient Chinese, the meaning of true loyalty is an honorable
moral character, far above [the usual concept of] love.
With that in mind, we should probably revisit those most memorable characters
in ancient Chinese history that are known for their undying loyalty. Those loyal
subjects presented brave petitions to their emperors for the benefit of the
people; fulfilled their duties to their deaths; risked their lives to make honest
suggestions to tyrants; bravely stood against those corrupt, high-level officials
that had a very negative influence over the unwise emperors or government administrators.
We already know that the ancient Chinese thought Zhang Fang “loved his
emperor” but “was not loyal to him.” Then the next question is:
what is true loyalty?
Ji An was an important courtier during the reign of Emperor Wudi of the Han
Dynasty (157 – 87 B.C.). Ji An once enraged Emperor Wudi with his frank
suggestions, and many of his colleagues later reproached him, calling him straightforward
and blunt. Ji An explained, “The purpose of having courtiers is to help
the emperor to rule the country. Are we court jesters who are responsible for
pleasing and entertaining the emperor? Is it our job to idly watch the emperor
ruin the country? Are we trusted with the important positions of courtiers only
to put our interest and security before the interest and security of the country?
If so, what will become of this country?”
There was an important discussion related to loyalty in “XV Filial Piety
in Relation to Reproof and Remonstrance” from The Book of Filial
Piety. One of Confucius’ disciples named Zeng asked, “I would
venture to ask if unconditional obedience to the orders of one’s father
can be pronounced filial piety.” Confucius replied, “What words are
these! What words are these! Historically, if the Son of Heaven (an emperor)
had seven ministers who would remonstrate with him, although he did not have
the right methods of government, he would not lose his possession of the kingdom.
If the prince of a state (or a feudal lord) had five such ministers, though
his measures might be equally wrong, he would not lose his state. If a great
officer had three, he would not, in a similar case, lose [the headship of] his
clan. If an inferior officer had a friend who would remonstrate with him, a
good name would not cease to be connected with his character. And the father
who had a son that would remonstrate with him would not fall into the pit of
unrighteous deeds. Where a case of unrighteous conduct is concerned, it stands
to reason that a son must by no means keep from remonstrating with his father,
nor a minister from remonstrating with his ruler. Hence, since remonstrance
is required in the case of unrighteous conduct, how can unconditional obedience
to the orders of a father be accounted as filial piety?”
True loyalty includes helping to prevent one’s master or emperor from
making the wrong decisions. In other words, a subject is loyal when he is responsible
to the country, the people and his emperor. With this in mind, we know that,
by partying without restraint with Emperor Chengdi, Zhang Fang had turned Emperor
Chengdi into a foolish and selfish ruler. Indeed, Zhang Fang could not be further
from being loyal to Emperor Chengdi.
I wonder if there is any “loyal courtier” left in today’s China
who would risk his life to be truly responsible for China and her people. With
the traditional Chinese culture branded in the minds of the ancient Chinese,
they were capable of telling right from wrong. Even during the most chaotic
periods in Chinese history, because of the strong influence of traditional moral
values, the Chinese throughout their history always supported or sympathized
with those truly loyal historic characters, even as they were being persecuted
by others. The public’s support of the loyal subjects was a natural manifestation
of core Chinese moral values. However, since the Chinese Communist Party took
over China, “If a person is not after self-interest, heaven and earth will
kill him” has already become a motto prevalent throughout all of Chinese
society! Apparently, with the erosion of traditional Chinese culture and moral
values, the true spirit of loyalty is fading.
Category: Chinese culture
