Three Fundamental Bonds and Five Constant Virtues
In Confucianism, the Sangang Wuchang (Chinese: 三綱五常; pinyin: Sāngāng Wŭcháng), sometimes translated as the Three Fundamental Bonds and Five Constant Virtues or the Three Guiding Principles and Five Constant Regulations[1], or more simply "bonds and virtues" (gāngcháng 綱常), are the three most important human relationships and the five most important virtues. They are considered the moral and political requirements of Confucianism as well as the eternal unchanging "essence of life and bonds of society."[1]
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History
The expression of Sāngāng Wŭcháng is no older than the Han dynasty, when it was first articulated by Dong Zhongshu (179–104 BCE), and was not commonly used until the 10th century CE. From the 11th century onward, Neo-Confucianism heavily emphasized the three bonds and five virtues, believing that humans could become sages through perfecting these relationships and virtues.[2]
Meaning
Three Bonds
The three bonds are between father and son, lord and retainer, and husband and wife and they constitute three of the five relationships (五倫; wǔlún) described in the Mencius. According to Hsu Dau-lin, the concept of the Three Bonds was originally a Legalist idea.[3]
The lord is yang 陽, the retainer is yin 陰; the father is yang, the son is yin; the husband is yang, the wife is yin. The way of yin cannot proceed any where on its own.... Therefore, the retainer depends on his lord to gain merit; the son depends on his father; the wife on her husband, yin on yang, and the Earth on Heaven.... The Three [Fundamental Bonds] of the kingly way can be sought in Heaven.[2]
— Chapter 53 of the Book of Han
Five Virtues
The five most important virtues are benevolence (ren 仁), righteousness (yi 義), propriety (li 禮), wisdom (zhi 智), and trustworthiness (xin 信). The first four virtues were grouped together in the Mengzi. The fifth virtue, xin, was added by Dong Zhongshu.[4] Trustworthiness, or sincerity, is considered the most important of the five virtues, and the foundation for the other virtues.[5] The remaining virtues derive from the Four Sprouts described by Mencius in the Confucian classic of the same name.
What are the Five Constant Virtues? They are benevolence, righteousness, propriety, wisdom, and trustworthiness. Benevolence means not being able to endure (seeing others suffer), loving others, and aiding all living things. Righteousness means doing what is proper. In making judgments one hits the mark. Propriety means to enact. That is, to realize the way and perfect the refined. Wisdom means knowledge. One has a special understanding and can know things before hearing about them. He is not befuddled by matters and can discern the subtle. Trustworthiness means sincerity. One cannot be deterred from his purpose. Therefore, people are born and respond to the Eight Trigrams, thereby obtaining the five energies (qi 氣) that are the Constant Virtues.[2]
— Chapter 30 of Bai Hu Tong
See also
References
- Yao 2000, p. 34.
- Knapp (2009).
- Knapp 2003.
- Thacker 2003b.
- Thacker 2003c, p. 685.
Biliography
- Knapp, Keith (2003). "Ren lun 人倫 (Human relationships)". In Yao, Xinzhong (ed.). Encyclopedia of Confucianism. Abingdon, UK: Routledge. pp. 501–503.
- Knapp, Keith K. (2009). "Three Fundamental Bonds and Five Constant Virtues" (PDF). Berkshire Encyclopedia of China. 5. Great Barrington, MA: Berkshire Publishing Group. pp. 2252–2255 – via Chinaconnectu.com.
- Thacker, Tod Cameron (2003a). "San gang 三綱 (Three Cardinal Guides)". In Yao, Xinzhong (ed.). Encyclopedia of Confucianism. Abingdon, UK: Routledge. p. 522.
- Thacker, Tod Cameron (2003b). "Wu chang 五常 (Five constant virtues)". In Yao, Xinzhong (ed.). Encyclopedia of Confucianism. Abingdon, UK: Routledge. p. 660.
- Thacker, Tod Cameron (2003c). "Xin 信 (Trust, faithfulness)". In Yao, Xinzhong (ed.). Encyclopedia of Confucianism. Abingdon, UK: Routledge. pp. 685–686.
- Yao, Xinzhong (2000). An Introduction to Confucianism. Cambridge University Press. ISBN 978-1-139-43144-6.