Introduction
Virtue has long been a cornerstone of philosophical and theological discourse, particularly in the works of Thomas Aquinas and Confucius. While Aquinas approaches virtue through a theological lens in his Summa Theologiae, emphasizing its role in achieving union with God, Confucius presents a more secular yet profound understanding of virtue within the social context. This article explores the intersection of these two traditions, arguing for a holistic understanding of virtue as both "going" back to God and "giving back" to society. By synthesizing these perspectives, we can better appreciate how the pursuit of virtue enriches both the individual and the community.
Aquinas on Virtue: Theological Dimensions
In the Summa Theologiae, Aquinas articulates a nuanced understanding of virtue as a habitual disposition that inclines us to act in accordance with reason and divine law. He categorizes virtues into cardinal and theological virtues, with the latter directly oriented toward God. Aquinas asserts:
“The virtue of charity is the form of all virtues, because it unites man to God”
(Summa Theologiae, II-II, Q. 23, Art. 1).
This statement emphasizes that virtues are not merely individual traits but are ultimately directed toward a divine purpose. Living virtuously is akin to "going" toward God, a journey marked by moral actions and the cultivation of virtues like charity, faith, and hope. These theological virtues serve as a bridge between the human and the divine, propelling individuals toward a closer relationship with God.
Moreover, Aquinas highlights the communal aspect of virtue, suggesting that personal virtue is deeply interconnected with societal well-being. He argues:
“No one can be a good citizen without being virtuous”
(Summa Theologiae, II-II, Q. 64, Art. 1).
This perspective indicates that the virtuous life is not only a personal endeavor but also a collective journey toward the divine. The flourishing of individuals is inextricably linked to the flourishing of their communities; thus, the cultivation of virtue has social implications that extend beyond personal sanctity.
Confucius on Virtue: Social Dimensions
In contrast, Confucius’s approach in the Analects emphasizes the relational and social dimensions of virtue. For him, virtues such as ren (benevolence) and li (ritual propriety) are integral to societal harmony. Confucius asserts:
“The Master said, ‘Is it not a joy to have friends come from afar? Is it not a joy to learn from others?’” (Analects, 1.1).
This statement reflects the Confucian ideal of community engagement and mutual learning, suggesting that virtue involves "going" toward others, fostering relationships, and contributing to the social fabric. The essence of ren is rooted in empathy and compassion, pushing individuals to prioritize the needs of others and cultivate a sense of collective responsibility.
Confucius underscores the importance of rituals and propriety in nurturing virtue, indicating that these practices are essential for maintaining harmony in society. He teaches:
“He who learns but does not think is lost. He who thinks but does not learn is in great danger” (Analects, 2.15).
This highlights the importance of critical reflection on one's actions and their implications for the community. Learning in the Confucian context is not merely an intellectual exercise; it is a moral obligation that informs one's behavior and strengthens communal ties. The virtue of learning becomes a means to enhance not only individual character but also societal cohesion.
A Holistic Understanding: Interconnectedness of Divine and Social Virtue
By synthesizing Aquinas's and Confucius's perspectives, we arrive at a more comprehensive understanding of virtue that emphasizes interconnectedness. Virtue can be understood as a dynamic relationship that encompasses both the divine and the social, where the acts of going back to God and giving back to society are intertwined.
The Virtuous Cycle
1. Motivation and Purpose
The journey of virtue begins with an aspiration for something greater than oneself. In Aquinas's view, this aspiration is directed toward God, the ultimate source of goodness. The theological virtues—faith, hope, and charity—serve as the foundation for moral behavior. Aquinas states:
“Charity is the greatest of these”
(Summa Theologiae, II-II, Q. 23, Art. 7).
This suggests that the act of cultivating charity is not only an expression of love for others but also a means of drawing closer to God. In this way, individuals are motivated to perform virtuous acts as a way to fulfill their divine calling, which simultaneously enriches their communities.
Confucius emphasizes the importance of a higher purpose in cultivating virtue. The practice of ren, which embodies compassion and benevolence, is a reflection of one's commitment to the well-being of others. He states:
“The Master said, ‘What you do not wish for yourself, do not do to others’”
(Analects, 15.23).
This Golden Rule encapsulates the essence of the virtuous cycle: the motivation to engage in virtuous acts stems from an understanding of interconnectedness with others. The desire to create a harmonious society ultimately aligns with the individual’s quest for spiritual fulfillment.
2. Moral Reflection
A key element of the virtuous cycle is the practice of moral reflection. Both Aquinas and Confucius underscore the necessity of introspection in the pursuit of virtue. Aquinas emphasizes that moral actions must be informed by reason and guided by divine principles. He notes:
“The good is what all things seek after”
(Summa Theologiae, I-II, Q. 1, Art. 2).
This recognition of the inherent desire for goodness compels individuals to reflect on their choices and align them with divine law. Through this process of discernment, individuals can cultivate virtues that not only please God but also benefit society.
Similarly, Confucius stresses the importance of thoughtful learning and self-examination. His assertion that “He who learns but does not think is lost” (Analects, 2.15) underscores the need for critical reflection on one’s actions and their social impact. Engaging in this reflective practice strengthens the connection between personal virtue and social responsibility, ensuring that individuals contribute positively to their communities.
3. Community as a Reflection of Divine Love
The virtuous cycle also involves recognizing that communities can serve as reflections of divine love. Aquinas posits that the Church, as the Body of Christ, unites believers in a collective expression of love and charity. He writes:
“The love of God and the love of neighbor are inseparable”
(Summa Theologiae, II-II, Q. 23, Art. 1).
This interconnectedness highlights that the cultivation of virtue enriches not only the individual soul but also the collective spirit of the community. When individuals engage in acts of charity, they foster an environment that reflects God’s love, leading to a flourishing society.
In Confucian thought, the harmonious society exemplifies the moral order of the universe. Confucius emphasizes that the practice of li (ritual propriety) is essential for creating a respectful and orderly community. He states:
“Ritual is a way of establishing respect and harmony”
(Analects, 3.4).
Thus, as individuals embody virtues like respect and propriety, they contribute to a social structure that mirrors the divine order. The community, in this sense, becomes a living expression of the virtues that both uplift individuals and honor the greater good.
4. The Responsibility of the Individual
The virtuous cycle culminates in the recognition that individuals bear a dual responsibility: to seek personal holiness and to foster societal good. Aquinas's emphasis on theological virtues inspires individuals to act out of love for God. He writes:
“The law of charity is a law of perfection”
(Summa Theologiae, II-II, Q. 23, Art. 1).
In this framework, the pursuit of virtue becomes a path toward personal and communal perfection. This is echoed in the Bible, where we find in 1 Peter 4:10:
“As each has received a gift, use it to serve one another, as good stewards of God's varied grace.”
This scriptural exhortation aligns with Aquinas’s vision of charity, emphasizing the responsibility to use one’s gifts for the benefit of the community.
Confucius, on the other hand, urges individuals to actively engage with their communities. His teachings encourage the practice of ren and li as ways to cultivate societal well-being. The interconnectedness of personal and social virtues illustrates that one’s moral journey is not isolated; rather, it is a communal endeavor that enriches the fabric of society. Confucius emphasizes this point when he states:
“The Master said, ‘To be wronged is nothing, unless you continue to remember it’”
(Analects, 15.31).
This reflection on forgiveness and the importance of moving forward reinforces the idea that personal virtue is inherently tied to the well-being of the community.
The Biblical Perspective on Virtue
The biblical tradition complements Aquinas's and Confucius's insights on virtue. In the New Testament, Jesus summarizes the essence of virtue in the commandment to love God and love one’s neighbor, found in Matthew 22:37-39:
“You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself.”
This dual command encapsulates the interconnectedness of divine love and social responsibility, underscoring the idea that true virtue encompasses both dimensions. The call to love is not merely a private or spiritual act; it compels believers to engage actively in their communities and to reflect God’s love through their actions.
Conclusion
A holistic understanding of virtue as both a return to God and a giving back to society enriches moral framework, allowing us to navigate the complexities of life with a balanced perspective. By integrating the teachings of Aquinas, Confucius, and biblical scripture, we recognize that virtue is not a solitary endeavor; it is a relational journey that encompasses both the divine and the communal.
This synthesis reveals that the practice of virtue involves ascending toward a transcendent ideal while simultaneously descending into the fabric of social life. True virtue reflects a harmonious interplay between aspirations for divine communion and commitments to fellow human beings. In a world where individualism often takes precedence, the integration of these perspectives reminds that moral lives are profoundly interconnected.
Ultimately, this understanding not only deepens moral convictions but also inspires to live lives that are meaningful, interconnected, and transformative. By recognizing the dual aspect of virtue— relationship with God and obligations to society— can cultivate a richer, more fulfilling ethical life that resonates with the profound teachings of both Aquinas and Confucius, as well as the wisdom of scripture. In doing so, we not only fulfill spiritual and moral duties but also contribute to a society that reflects the highest ideals of these traditions, fostering an environment of love, respect, and mutual flourishing.
References
Aquinas, Thomas. Summa Theologiae. Translated by the Fathers of the English Dominican Province. Benziger Bros, 1947.
Confucius. The Analects. Translated by Arthur Waley. Vintage Classics, 1997.
The Holy Bible, English Standard Version. Crossway, 2001.