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Advances in Social Sciences Research Journal – Vol. 10, No. 8
Publication Date: August 25, 2023
DOI:10.14738/assrj.108.15263.
Ma, W., Zhu, Y., Chunli, L., Zhang, B., & Tian, X. (2023). The Chinese Moral Cultivation. Advances in Social Sciences Research Journal,
10(8). 125-131.
Services for Science and Education – United Kingdom
The Chinese Moral Cultivation
Wen Ma
Langfang Normal University, China
Yaqin Zhu
Langfang Normal University, China
Chunli, Li
Langfang Normal University, China
Bo Zhang
Langfang Normal University, China
Xin Tian
Langfang Normal University, China
ABSTRACT
Historically, the Confucian classics tell us the importance of moral practices.
Presently, educators are concerned about how to cultivate well-developed
individuals. In this paper, I introduce the examples of Chinese moral cultivation. At
group level, morality can be practiced from things such as maintaining public health
system; caring and protecting public construct and tools; and devoting to public
good. At personal level, moral practice can be exercised by the belief of what you do
not want done to yourself do not do to others; to blame oneself severely and to
blame others lightly; and do not fear the strong and insult the weak. Here I intend
to clarify the existence and development of human feelings and wisdom must rely
on society. From this point of view, we get a clear idea of why the relations between
all things that human creates and society is closely related.
Keywords: Confucius, moral cultivation, conscious, public good, equality.
GENERAL TRENDS
A group is formed by people who share the same interests and benefits (Finnemore, 1996). If
this group has no direct relationship with the nation or law cannot place regulation on it, we
cannot it a society. The scope of a society is not limited. A village can be called a small society;
and a world can be called a large society (McKean, 1864). Another example would include but
no limited to societies such as the city of Beijing, the nation of China, the union of labour, the
association of distinguished scholars, etc. A sense of belonging is something humans are born
with. Although ethnicities differ, territories of the states vary, people depend on each other and
unite to be a society – this is the origin of morality for the society of humankind (Passini, 2010).
Thus, as far as the practice of morality is concerned, there existing common moral sense for
human society. For nations, there are distinct moral practices because they are producing by
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Advances in Social Sciences Research Journal (ASSRJ) Vol. 10, Issue 8, August-2023
Services for Science and Education – United Kingdom
specific climates, ethnicities, customs, and histories (Nakajima, 2018). The moral practice that
is introduced in this article is derived from the society of China. The goal of this writing is to
share the point of view that the existence and development of human feelings and wisdom must
rely on society. From this point of view, we get a clear idea of why the relations among all things
that human creates and society is closely related.
PUBLIC HEALTH
There is an ancient saying: “One will not spit into a well although he only drinks the water from
it once, and will not drink from it the rest of his life”. What it means is that one will go to a place
that is far away. Although he will never drink from the well, he will not spit into the well to
prevent others to drink water from it. The law in the ancient Shang Dynasty writes: whoever
empty out dust onto the roads will be punished, because dusts will rise up and cover the eyes
of the passengers”. Confucius says, “I have heart that a worn-out curtain should not be thrown
away, but may be used to bury a horse in; and that a worn-out umbrella should not be thrown
away, but may be used to bury a dog in”. (Tan gong II, 203: The Classic of Rites). This passage
explains to us that people need to bury the bodies of the dead dogs and horses to prevent the
spread of foul odor. These things show us how people in ancient times pay close attention to
public health conditions.
In comparison to ancient times, today’s public health facilities in present days are much better.
In terms of health conditions, the first standard is cleanliness. As far as an individual can do is
merely showering, changing clothes, and clean rooms. Although each person can keep her body,
clothes and room clean, in her surrounding environment where contaminated water is kept,
wasted materials are piled up, rotten falling leaves and dead animals are filled around the
corner, infectious germs permeate the air, the goal of creating a good hygienic condition can not
be reached. This is why public hygienic facilities are necessary. For example, there is ditch on
the grounds; there is contaminated water in toilets; roads need to be swept; and waste material
needs to be removed. All these things need people who are specifically appointed to do and do
them in a timely base. There are also needed are hospitals which specialize in dealing with
infectious disease. These are ways to solve the problems that individuals cannot (Greve, 1952).
While we enjoy the advantage public health system provides, we cannot easily destroy our
public health facilities, because we do not want to harm ourselves and others. Do not spit; do
not spill contaminated water outside of the ditch; or do not throw garbage on public roads.
When falling ill with infectious disease, one shall isolate herself right away, and for the time
being, stop the contact with others. These are the responsibilities we have for public health
(Dickinson, 2002).
PUBLIC BUILDINGS AND MATERIALS
Previously, the wonderful scenery such as gardens or pavilions and entertainments such as
flowers, birds, fishes or insects are managed and enjoyed by wealthy people themselves.
Presently, it is public parks to provide amusement and leisure to ordinary people. Botanic
gardens, zoos and other facilities are resources for people to enjoy and do research. In olden
days, plenty variety of books, graceful sculpture and paintings, historical souvenir and foreign
treasures are collected by mere people who have strong financial strengths and they are not
easily shown in public. Nowadays, there are libraries, which provide books for everyone to read
freely; there are museums, where people authentic feelings are enhanced, and knowledge is
accumulated; and there are parks which are surrounded by trees and sheds. There are seats are
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Ma, W., Zhu, Y., Chunli, L., Zhang, B., & Tian, X. (2023). The Chinese Moral Cultivation. Advances in Social Sciences Research Journal, 10(8). 125-
131.
URL: http://dx.doi.org/10.14738/assrj.108.15263
for people to rest. Some places are even offer free drinking water. These public facilities are
privileges for all of us to enjoy (Health Canada, 2016).
While we own these privileges that all of us can enjoy, we have responsibilities to take care and
protect them. The level of care and protection we have for public facilities should surpass the
care and protection we have for our own living spaces and materials. Because we treat public
facilities the same as our own, we will feel sad and disappointed once we see damage to public
facilities.
Thus, while we take a walk on the roads or play in parks, we cannot break the branches just
because the flowers and trees are adorable. We cannot smear seats, step on them or draw things
on their surface. In a public zoo, we shall prevent ourselves from using sticks to neither disturb
the wild animals nor throw rocks to birds and fishes. While entering into a library to read an
article, we need to be cautious to try not making even a tiny damage or stain in order to protect
the book; while walking in a museum, we can take a look all the displays instead of touching
them. If the act of touching occurs, yet the guardian does not notice, and we are not blamed. The
blameworthiness of our conscience will not run away.
DEVOTING TO PUBLIC GOOD
In terms of our shared privileges, we hold a shared responsibility to care and protect them. It
is mentioned previously. As far as the accomplished public affairs are concerned, we shall
cherish them dearly. At the same time, we shall begin to build the public affairs that are not
accomplished.
From ancient days, Chinese people will not wait for the government to operate those projects
such as building bridges, paving roads, setting up barns, or opening schools. Instead, it is done
by individuals through fund raising events. Presently, there are even people who depend on
their own strengths and resources to build schools. Take Mr. Ye from Zhejiang province for
example, he begins his career from a dealer, and then accumulates millions of dollars later. He
uses part of his savings to build a school. Similarly, Mr. Yang from Jiangsu Province begins his
career as a carpenter, and then accumulates a large savings. He withdraws one third of it to
build a middle school. These are two well-known examples.
These two examples tell us how wealthy people build schools; however, as far as establishing
public affairs are concerned, it is not necessary to wait for people who become financially
secure. The historical figure of Wuxun from Shandong province, who used to beg to support his
mother, regrets for dropping out of school and becoming a beggar. He then determines to build
a school so all orphans and children from poor families can accept education. He carries on his
will for more than ten years and finally fulfills his dream. This story makes us wonder: Wuxun
is without an employment and insists on devoting his life in a public career. How about those
employed individuals?
We hear many times, a British citizen and a business person who is very thrifty to himself. Yet
he is willing to do things for philanthropy. He is once involved in building the road of London.
He then feels that the daycare facilities in his country are not well served. He traveled to France
and Holland to visit and learn. When he returns, he writes a book to share his experience.
Because of his efforts, the conditions of daycare facilities in Britain are greatly improved. After