Li (Chinese: 禮; pinyin: lǐ) is a classical Chinese word which is commonly used in Chinese philosophy, particularly within Confucianism. Li does not encompass a definitive object but rather a somewhat abstract idea and, as such, is translated in a number of different ways. Wing-tsit Chan explains that li originally meant "a religious sacrifice, but has come to mean ceremony, ritual, decorum, rules of propriety, good form, good custom, etc., and has even been equated with natural law."[1]
In Chinese cosmology, human agency participates in the ordering of the universe by Li ('rites'). There are several Chinese definitions of a rite. One of the most common definitions is that it transforms the invisible to visible; through the performance of rites at appropriate occasions, humans make visible the underlying order. Performing the correct ritual focuses, links, orders, and moves the social, which is the human realm, in correspondence with the terrestrial and celestial realms to keep all three in harmony. This procedure has been described as centering, which used to be the duty of the Son of Tian, the emperor. But it was also done by all those who conducted state, ancestral, and life-cycle rites and, in another way, by Daoists who conducted the rites of local gods as a centering of the forces of exemplary history, of liturgical service, of the correct conduct of human relations, and of the arts of divination such as the earliest of all Chinese classics—the Book of Changes (Yi Jing)—joining textual learning to bodily practices for health and the harmonized enhancement of circuits of energy (qi). [2]
The rites of li are not rites in the Western conception of religious custom. Rather, li embodies the entire spectrum of interaction with humans, nature, and even material objects. Confucius includes in his discussions of li such diverse topics as learning, tea drinking, titles, mourning, and governance. Xunzi cites "songs and laughter, weeping and lamentation...rice and millet, fish and meat...the wearing of ceremonial caps, embroidered robes, and patterned silks, or of fasting clothes and mourning clothes...unspacious rooms and very nonsecluded halls, hard mats, seats and flooring"[3] as vital parts of the fabric of li.
Li consists of the norms of proper social behavior as taught to others by fathers, village elders and government officials. The teachings of li promoted ideals such as filial piety, brotherliness, righteousness, good faith and loyalty.[4] The influence of li guided public expectations, such as the loyalty to superiors and respect for elders in the community.
Continuous with the emphasis on community, following li included the internalization of action, which both yields the comforting feeling of tradition and allows one to become "more open to the panoply of sensations of the experience" (Rosemont 2005). But it should also maintain a healthy practice of selflessness, both in the actions themselves and in the proper example which is set for one's brothers. Approaches in the community, as well as personal approaches together demonstrate how li pervades in all things, the broad and the detailed, the good and the bad, the form and the formless. This is the complete realization of li.
The rituals and practices of li are dynamic in nature. Li practices have been revised and evaluated throughout time to reflect the emerging views and beliefs found in society.[5] Although these practices may change, which happens very slowly over time, the fundamental ideals remain at the core of li, which largely relate to social order.
Li in government
Confucius envisioned proper government being guided by the principles of li. Some Confucians proposed the perfectibility of human beings with learning Li as an important part of that process. Overall, Confucians believed governments should place more emphasis on li and rely much less on penal punishment when they govern.
Confucius stressed the importance of the rites as fundamental to proper governmental leadership. In his sayings, Confucius regarded feudal lords in China that adopted the Chinese rites as being just rulers of the Central States. Contrarily, feudal lords that did not adopt these rites were considered uncivilized, not worthy of being considered Chinese or part of the Central States (Spring and Autumn Annals).
Li should be practiced by all members of the society. Li also involves the superior treating the inferior with propriety and respect. As Confucius said "a prince should employ his minister according to the rules of propriety (Li); ministers should serve their prince with loyalty" (Analects, 3:19).
In quotations
Li is "one term by which the [traditional Chinese] historiographers could name all the principles of conservatism they advanced in the speeches of their characters."[6]
^Schaberg, David (2005). A Patterned Past: Form and Thought in Early Chinese Historiography. Cambridge, MA: Harvard University Press. p. 15.
January 03, 2023
confucianism, also, confucianism, chinese, pinyin, classical, chinese, word, which, commonly, used, chinese, philosophy, particularly, within, confucianism, does, encompass, definitive, object, rather, somewhat, abstract, idea, such, translated, number, differ. See also Li Neo Confucianism Li Chinese 禮 pinyin lǐ is a classical Chinese word which is commonly used in Chinese philosophy particularly within Confucianism Li does not encompass a definitive object but rather a somewhat abstract idea and as such is translated in a number of different ways Wing tsit Chan explains that li originally meant a religious sacrifice but has come to mean ceremony ritual decorum rules of propriety good form good custom etc and has even been equated with natural law 1 LiChinese nameTraditional Chinese禮Simplified Chinese礼TranscriptionsStandard MandarinHanyu PinyinlǐWade Gilesli3IPA li Yue CantoneseYale RomanizationlaihJyutpinglai5IPA lɐ i Southern MinTai loleMiddle ChineseMiddle Chinese leiX Old ChineseBaxter Sagart 2014 r ˤijʔVietnamese nameVietnameselễChữ Han禮Korean nameHangul예 례 Hanja禮TranscriptionsRevised RomanizationYeJapanese nameKanji礼KanaれいIn Chinese cosmology human agency participates in the ordering of the universe by Li rites There are several Chinese definitions of a rite One of the most common definitions is that it transforms the invisible to visible through the performance of rites at appropriate occasions humans make visible the underlying order Performing the correct ritual focuses links orders and moves the social which is the human realm in correspondence with the terrestrial and celestial realms to keep all three in harmony This procedure has been described as centering which used to be the duty of the Son of Tian the emperor But it was also done by all those who conducted state ancestral and life cycle rites and in another way by Daoists who conducted the rites of local gods as a centering of the forces of exemplary history of liturgical service of the correct conduct of human relations and of the arts of divination such as the earliest of all Chinese classics the Book of Changes Yi Jing joining textual learning to bodily practices for health and the harmonized enhancement of circuits of energy qi 2 Contents 1 Scope 2 Approaches to Li 3 Li in government 4 In quotations 5 See also 6 ReferencesScope EditThe rites of li are not rites in the Western conception of religious custom Rather li embodies the entire spectrum of interaction with humans nature and even material objects Confucius includes in his discussions of li such diverse topics as learning tea drinking titles mourning and governance Xunzi cites songs and laughter weeping and lamentation rice and millet fish and meat the wearing of ceremonial caps embroidered robes and patterned silks or of fasting clothes and mourning clothes unspacious rooms and very nonsecluded halls hard mats seats and flooring 3 as vital parts of the fabric of li Approaches to Li EditAmong the earliest historical discussions on li occurred in the 25th year of Duke Zhao of Lu traditional Chinese 魯昭公 simplified Chinese 鲁昭公 pinyin lŭ zhao gōng 517 BCE in the Zuo Zhuan Li consists of the norms of proper social behavior as taught to others by fathers village elders and government officials The teachings of li promoted ideals such as filial piety brotherliness righteousness good faith and loyalty 4 The influence of li guided public expectations such as the loyalty to superiors and respect for elders in the community Continuous with the emphasis on community following li included the internalization of action which both yields the comforting feeling of tradition and allows one to become more open to the panoply of sensations of the experience Rosemont 2005 But it should also maintain a healthy practice of selflessness both in the actions themselves and in the proper example which is set for one s brothers Approaches in the community as well as personal approaches together demonstrate how li pervades in all things the broad and the detailed the good and the bad the form and the formless This is the complete realization of li The rituals and practices of li are dynamic in nature Li practices have been revised and evaluated throughout time to reflect the emerging views and beliefs found in society 5 Although these practices may change which happens very slowly over time the fundamental ideals remain at the core of li which largely relate to social order Li in government EditConfucius envisioned proper government being guided by the principles of li Some Confucians proposed the perfectibility of human beings with learning Li as an important part of that process Overall Confucians believed governments should place more emphasis on li and rely much less on penal punishment when they govern Confucius stressed the importance of the rites as fundamental to proper governmental leadership In his sayings Confucius regarded feudal lords in China that adopted the Chinese rites as being just rulers of the Central States Contrarily feudal lords that did not adopt these rites were considered uncivilized not worthy of being considered Chinese or part of the Central States Spring and Autumn Annals Li should be practiced by all members of the society Li also involves the superior treating the inferior with propriety and respect As Confucius said a prince should employ his minister according to the rules of propriety Li ministers should serve their prince with loyalty Analects 3 19 In quotations EditLi is one term by which the traditional Chinese historiographers could name all the principles of conservatism they advanced in the speeches of their characters 6 See also EditLi neo Confucianism Zhou ritual system Ritual and music system Confucian ritual religionReferences Edit Chan Wing tsit 1963 A Source Book in Chinese Philosophy Princeton New Jersey Princeton University Press pp 790 Feuchtwang Stephan 2016 Religions in the Modern World Traditions and Transformations New York Routledge p 151 ISBN 9780415858816 Basic Writings of Mo Tzu Hsun Tzu and Han Fei Tzu Translated by Watson Burton New York NY Columbia University Press 1967 Wright Arthur F Twitchett Dennis 1962 Confucian Personalities Stanford CA Stanford University Press Wong Yew Leong August 1998 Li and Change Schaberg David 2005 A Patterned Past Form and Thought in Early Chinese Historiography Cambridge MA Harvard University Press p 15 Retrieved from https en wikipedia org w index php title Li Confucianism amp oldid 1126939640, wikipedia, wiki, book, books, library,
