China’s economic modernisation Role of Confucian values

Since the last three decade China has made stupendous progress in economic modernisation. With a remarkable GDP growth of nearly 9-10 percent and foreign exchange reserves of $3 trillion, it has emerged as the second largest economy in the world. While socialist system fused with capitalism has been responsible for this growth, it is also the Confucian ethics that have catalysed the process.

Particularly in the last decade, there has been revival of interest in values and teachings of philosopher-teacher, Confucius, commonly termed as ‘Confucianism.’ Not only in China but in the West scholars interested in development started investigating the role of Confucian ethics in businesses and economic modernisation in China. China is presently pursuing peaceful ‘scientific’ and ‘harmonious development’ plan of socialism with ‘Chinese ‘characteristics.’ Since modernisation from the late 1970s has thrown up many problems of Westernization viz., individualism, competition and conflict, materialism, and fascination for Western values it is felt that there is an urgent need to maintain Chinese cultural identity that will not ‘contaminate’ and ‘corrupt’ its own values and destabilise the society. Recourse to Chinese and Confucian values, it is thought, will preserve the balance and lead to ‘harmonious development.’ This harmony and peaceful development may not only moderate the acute conflict and tension within society but also give the Chinese nation its cultural pride and facilitate development through increase in trade, economic interactions and formal investment.

Recently, due to fast-paced modernisation some strains are being placed on the traditional values of Chinese society in form of protests, family break-ups and domestic violence. Confucianism was proscribed by the communist leaders in the last half century but is now it is being tacitly approved by the ruling party. For example, the Confucian scholars were excited by the words by Communist Party General Secretary Hu Jintao of the phrase “harmonious society” at the annual session of the parliament. In Confucian thought, it applies to both individuals and the state basis of principles of benevolence and reciprocity.

Does it mean that the Chinese Communist Party is evolving into the Chinese Confucian Party? Far from it, but one can see at first glance the advantages for the Chinese government to promote Confucian values, which stress the importance of avoiding conflict, respecting hierarchy, building a peaceful and conducive environment. Domestically, Confucian emphasis on respect for authority, order and discipline is valuable for a Party whose objective is to stay in power and eliminate any challenges to its rule. In the context of increasing social unrests and disparities, it is calling for temperance and restraint. After all, the party leadership has acquitted itself well in raising major chunk of Chinese society from poverty levels and thrusting China on the global scene as one of the 3rd economies. Therefore, in view of past performance, the CPC has a justifiable stake in relevance and power preservation. Moreover, it has the capacity to mobilise, discipline and motivate people in traditional values rather than getting contaminated by foreign ideologies.

It is believed that just as Russian socialism did not fare well so did the Western values of other countries. Besides, Confucian values are beneficial for a society that has shifted in the last 30 years from communist revolutionary frenzy to some form of ‘materialistic capitalism’ and is left with a moral void.

THE CONFUCIAN ETHICS IN ECONOMIC DEVELOPMENT Confucianism has survived for nearly 2000 years and continues to exert strong influence on the lives of Chinese people and East Asian countries. Considered as China’s “first teacher,” the philosophical ethical teachings by Confucian (Kong Fuzi) from 551-478 BC, he was born in feudal state of Lu. Confucius is the Latinized version of Kung-fu-tzu by early Jesuit missionaries. Confucian ethics are derived from his teachings and subsequent interpretors of his work, his disciple Mencius (Meng-tse), Hsun-Tzu and many others. It was revived by Han Yu during the Han dynasty (618-907 AD) and was known as neo-Confucianism.

Confucius’s writings are known to the West through his analyst – collection of sayings. At the centre of his teaching is Jen as a core social virtue – meaning benevolence, humaneness, loyalty and reciprocity. It has undergone many changes over the period like other religions and ideologies but the core still remains the same.

In business and family matters the Confucian philosophy lays emphasis on collective and communitarian values over individualism, importance of family values, interdependence of human beings, harmony and stability in society, education, hierarchy and the rule of law.

Sincerity (Chung) means to be truthful and keep one’s promises. Benevolence means gentlemanliness (chun-tzu), showing concern for others and be prepared to help them. Filial piety (Hsiao) respect and deference to the wishes of parents, brothers and sisters; Propriety (Li) doing the right thing at the right time. Ceremonies are important for different occasions.

China is presently pursuing peaceful ‘scientific’ and ‘harmonious development’ plan of socialism with ‘Chinese ‘characteristics.’ Since modernisation from the late 1970s has thrown up many problems of Westernization viz., individualism, competition and conflict, materialism, and fascination for western values it is felt that there is an urgent need to maintain Chinese cultural identity that will not ‘contaminate’ and ‘corrupt’ its values and destabilise the society. Recourse to Chinese and Confucian values, it is thought, will preserve the balance and lead to ‘harmonious development.’ This harmony and peaceful development may not only moderate conflict and tension within society but also give the Chinese nation its cultural pride and facilitate development through increase in trade, economic interactions and formal investment.

Recently, due to fast-paced modernisation some strains are being placed on the traditional values of Chinese society in form of protests, family break-up, and domestic violence. Confucianism was proscribed by the communist leaders in the last half century but is now being tacitly approved by the ruling party. For example, Confucian scholars were excited by the repetition by Communist party General Secretary Hu Jintao of the phrase “harmonious society” at the annual session of the parliament. In Confucian thought it applies to both individual and the state based on the principles of benevolence and reciprocity.

Does it mean that the Chinese Communist Party is evolving to become a Chinese Confucian Party? Far from it, but one can see at first glance the advantages for the Chinese government to promote Confucian values, which stress the importance of avoiding conflict, respecting hierarchy, building a peaceful and conducive environment. Domestically, Confucian emphasis on respect for authority, order and discipline is valuable for a Party whose objective is to stay in power and eliminate any challenges to its rule. In the context of increasing social unrests and disparities, it is calling for temperance and restraint. After all, the party leadership has acquitted itself well in raising major chunk of Chinese society from poverty levels and thrusting China on global scene as one of the third economies. Therefore in view of the past performance, the CPC has a justifiable stake in relevance and power preservation.

Moreover, it has the capacity to mobilise, discipline and motivate people on traditional values rather than getting contaminated by foreign ideologies. It is believed that just as Russian socialism did not fare well so will western values of other countries. Besides, Confucian values are beneficial for a society that has shifted in the last 30 years from communist revolutionary frenzy to some form of ‘materialistic capitalism’ and is left with a moral void.

In addition, they offer an acceptable alternative to eg, forces such as Falungong or Christian Evangelical sects, which have recently been appealing to some Chinese people but are seen as a threat to the system. Confucian values of filial piety and family responsibility also appear to be a good way of coping with weaknesses of the national social welfare system and of restoring altruistic feeling among self-oriented individuals who are the negative results of China’s ‘one-child policy.’

For most of the Chinese ordinary people, concepts like ‘harmony’ and ‘middle-way’ (zhongyong zhidao) are certainly easier to grasp than, say, Jiang Zemin’s theory of the ‘Three Represents’ (Sange daibiao) or other offspring of Marxist-Leninist thought. On a broader scale, the trend depicts heightened self-confidence during the past few years that it is now proud of its own culture and traditions. As a home-grown philosophy, not a Western import, Confucianism is also particularly important for a country where nationalistic sentiments are quite high and nurtured by the Party. For China to look back at the traditions and values which allowed it in the past to become the ‘Middle Kingdom’ is an essential part of the ‘great revival of the nation’ (daguo fuxing). This appears to be an ideal solution to the stresses of western modernisation and threats to Chinese tradition – thanks to Confucian proclivity for the general good.

In addition, they offer an acceptable alternative to eg, forces such as Falungong or Christian Evangelical sects, which have recently been appealing to some Chinese people but are seen as a threat to the system. Confucian values of filial piety and family responsibility also appear to be a good way of coping with weaknesses of the national social welfare system and of restoring altruistic feeling among self-oriented individuals who are the negative results of China’s ‘one-child policy.’

The Confucian discourse often expresses traditional Confucian values like ‘harmony’ and ‘peaceful development.’ Since February 2005, when the Chinese President first noted: “Confucius said, ‘Harmony’ is something to be cherished.’ ‘Harmony’ (hexie) has been a theme consistently present in the official discourse in China. The Chinese government has engaged in a large-scale promotion of Confucian heritage by publishing school textbooks, university courses, lectures and seminars. Establishment of scores of Confucius Institutes overseas promote Chinese language and culture throughout the world.

Ironically, the Confucian ideas during the Cultural Revolution were seen as an obstacle to modernisation and achievement of socialism but are now making a comeback on the Chinese political scene. It reflects a renewed interest of the Communist leaders for bringing back Confucian ideas in Chinese society for economic, ethical and political reasons.

(The writer is Adviser, CPS, COMSATS Institute of Information and Technology)