Historical Figure: Confucius

By Alberto Longone

Confucius is a historical figure traditionally considered, in the world of the Enneagram, as an evolved Self-Preservation 1. He lived between the 6th and 5th centuries BCE. Born in Zou, in the feudal state of Lu, he belonged to the Kong family, which later claimed descent from the Shang, the second dynasty of ancient China. Confucius’s father was 70 years old when he was born, while his mother was only 15. He was named Qiu because he had a bump on the top of his skull at birth, which inspired his name (Qiu means “hill”). His courtesy name was Zhong, and his surname was Kong. It was only through the later expression Kong Fuzi that early Jesuit missionaries Latinized his name, calling him Confucius, from which the Spanish Confucio is derived.

When Confucius was born, China was in the throes of political and social decline, gripped by constant wars among feudal lords. The main social classes of feudal China were the lords and peasants, though there were also cadets of feudal families or minor vassals who

could not exercise political power but had opportunities to engage in arms or studies. Confucius belonged to one of these families. He lost his father at the age of three and was forced to learn various trades, even manual labor. Despite his illustrious lineage, he lived in poverty. It was only at the age of 15 that he could dedicate himself to studies, which he completed by the age of 30.

At 19, Confucius married Jiguan, who bore him a son, Li, but died before him. During those times, anonymous songs and poems, historical texts, and divination manuals used by court seers circulated widely. Confucius was educated through these texts, with the help of anonymous teachers. He began working as a scribe for the Ji family. He was tasked with administration, during which accounts became accurate; he was assigned the care of livestock, and herds began to prosper.

By the age of 35, Confucius was recognized as an expert in rituals (as a child, he played with sacred ceremonial vessels, arranging them as they were used in sacrifices). Details about Confucius’s youth are sparse, though they were surely years of study and wandering in feudal China. At 50, he received his first political appointment from the Duke of the Principality of Lu.

In a time of disorder and anarchy, the Duke named him Governor of Zhongdu. Confucius began applying the foundations of his doctrine to politics. He sought to emulate the mythical sages of antiquity and address the needs of the entire population, especially the elderly and the young. He emphasized the exact application of rituals, establishing norms for funeral ceremonies, such as ensuring men and women proceeded separately and refrained from picking up objects dropped along the way.

After a year, he was given additional roles: supervisor of public works and later Minister of Justice. He demonstrated the effectiveness of his theories and achieved success, particularly during a Peace Conference between the Principalities of Lu and Qi. However, the Duke of Qi soon found a way to distance Confucius from Lu by sending the Duke of Lu a gift of 80 dancers, musicians, and 30 teams of horses. The Duke spent an entire day admiring the gifts, neglecting government matters. Confucius, after unsuccessfully urging the feudal lord to fulfill his responsibilities, left Lu.

Confucius spent 12 years moving from one feudal state to another in China. Though received with great honors, he was unable to secure a position of responsibility. In his later years, he returned to his native Lu, where he was once again honored but given no official role. In his final years, he devoted himself to teaching, and his number of disciples grew. For teaching purposes, he began revising and reworking early classical texts from a purely moral perspective.

Confucius never considered himself the founder of a new philosophical or religious system. He liked to say, "I transmit but do not innovate; I admire and believe in antiquity." In an era of profound spiritual and political crisis, Confucius advocated a return to the model of a "golden age" past—a return to a society ordered and guided by eternal ethical principles.

To him, the wise rulers of antiquity were virtuous governors whose virtues led to good governance and whose example inspired good conduct among their subjects. The connection between ethics and politics in Confucius’s teachings is evident. His only work attributed with certainty is the Analects, a collection of anecdotes and aphorisms reflecting his moral philosophy.

The daily practice of virtues forms the foundation of Confucius’s teachings: "Only the virtuous are capable of loving or hating men." The virtuous person serves as an example to others: "Virtue does not dwell in solitude; it must have neighbors." One must love virtue and find joy in it, for "those who know it are not equal to those who love it, and those who love it are not equal to those who find joy in it."

The concept of virtue frequently appears in the Analects, alongside the many virtues one must practice. The foremost is Ren, meaning kindness or altruism. To a disciple who asked about its meaning, the Master replied, "To master oneself and return to tradition is Ren."

Another fundamental virtue is Shu, representing human solidarity and reciprocity, which should govern social life: "Do not do to others what you would not want done to yourself." Other virtues include Zhong (loyalty to oneself and others) and Xin (sincerity). The Master said, "Consider loyalty and sincerity fundamental; do not make friends with those unlike yourself; if you err, do not hesitate to correct yourself."

Finally, he described the virtues of Yi (justice), Li (propriety), and Zhi (wisdom). None of these virtues takes precedence; all are equally necessary for moral growth and societal order.

The concept of Li also encompasses gift-giving, good manners, rituals, and adherence to tradition. Over time, Li came to include ceremonies and the regulation of every moment of an individual's life. This is why Confucianism is often identified with strict adherence to Li—a rigorous ceremonial code regulating life.

The Master said, "Guide the people with government and regulate them with punishments; they will avoid crimes without understanding why. Guide them with virtue and regulate them with Li; they will gain understanding and do good."

Confucius conceived his ideal of life by centering the image of ritual as a necessary condition for the realization of human values in their most authentic dimension.

As we see in his teachings, preservation, respect for norms, tradition, virtue, and self-perfection are core aspects of Confucius’ thought. Respect for tradition also includes respect for parents and superiors: "The young should respect their parents at home and their superiors outside. They should be diligent and sincere, extend affection to all, and align themselves with virtuous people. Act, and if you still have strength, devote yourself to study and literature." "Serve your parents when they are alive according to tradition, hold funerals for them according to tradition when they die, and make sacrifices according to tradition."

For Confucius, filial piety is not merely love for one’s parents but also respect for elders and the cultural, religious, and political traditions they have passed down. The man who cultivates these virtues is a superior man: "The superior man is attached to virtue; the inferior man is attached to material things. The superior man is guided by principles; the inferior man, by favors." "The superior man is familiar with justice; the inferior man, with utility."

Good manners alone are not sufficient, as the best of good education is perfecting virtue. To achieve this, one must tame their passions. A man aspiring to virtue is strict with himself; through the example and advice of friends, and by reprimanding himself, he eventually perfects himself.

The prevalence of virtue in Confucius' texts highlights the paramount importance he placed on self-perfection, one of the central characteristics of the conservation-oriented Enneagram subtype. Confucius was a true perfectionist, a self-reformer continually striving for perfection: "Everything is forgiven to the one who forgives nothing to himself." "To commit a mistake and not correct it is another mistake." "Demand much from yourself and expect little from others. This way, you will avoid disappointments."

"Nothing is more admirable in a noble man than knowing how to accept and imitate the virtues of others." Virtue, evidently, implies correcting vices, as seen throughout his texts: "The most effective way to combat our vices and bad inclinations is not to fight the vices and bad inclinations of others before eliminating our own." "Vices come like passengers, visit us like guests, and stay like masters." "From the nobleman to the humblest, all have the duty to improve and correct themselves." "A man without virtue cannot endure adversity for long, nor can he truly enjoy happiness. But the virtuous man finds peace in virtue, and the wise man aspires to it." "A gentleman would be ashamed if his actions did not match his words."

Similar to the Self-Preservation subtype in the Enneagram, the rejection or suppression of anger is also evident:

"He who masters his anger masters his worst enemy." Additionally, Confucius emphasizes the importance of adherence to laws through an inner will for perfection: "A man becomes a true man when he overcomes himself and submits to the li (customs), the laws of social conventions."

The emotional restraint characteristic of this Enneagram type is also visible: "It is as bad to exceed the proper measure as it is to fall short of it."

Obedience to norms and laws, and the construction of a servile character within the family as an obedient son, are also present in his writings: "A house will be strong and indestructible when it is supported by these four pillars: a brave father, a prudent mother, an obedient son, and a compliant brother."

The need for recognition and respect arises from the core wound of the conservation-oriented Enneagram subtype: feeling unrecognized or disrespected leads to a sense of unworthiness. Therefore, recovering dignity not only involves self-perfection but also seeking recognition and respect from others: "He who knows how to maintain a dignified posture even among friends will inspire great respect from his closest companions." "I am not concerned with not being known. What matters is that I make myself worthy of being known."

This ideal of perfection encompasses not only oneself and others but also extends to forming the ideal image of a perfect world: "When true knowledge is attained, the will becomes sincere; when the will is sincere, the heart is rectified; when the heart is rectified, personal life is cultivated; when personal life is cultivated, family life is regulated; when family life is regulated, national life is orderly; and when national life is orderly, there is peace in the world. From the emperor to the common people, everyone must consider the cultivation of personal life as the root or foundation."

Confucius' doctrine affirms that there can be no order in the state without order in the ruler's family. In the Wei dynasty, the prince's wife did not act as a wife, nor the husband as a husband, nor the father as a father, nor the son as a son. In other words, no one was fulfilling their roles, and the same designations had been inverted: "The prince must act as a prince, the minister as a minister, the father as a father, and the son as a son."

Thus, correct terminology is essential—that is, assigning words their true meaning and fulfilling the duties imposed by one’s social standing. It is necessary to rectify names to restore order: "It will be necessary to rectify the names... The superior man does not concern himself with

what he does not know. If names are not correct, words do not correspond. If words do not correspond, things cannot be accomplished. If things are not accomplished, rituals and music do not prosper. If rituals and music do not prosper, punishments and penalties will not reach their proper place, and people will not know where to place their hands and feet. Therefore, if the superior man gives a name to something, he must define it; if he defines it, he must use it accordingly. Regarding definitions, the superior man cannot err."

"He who governs with virtue is like the North Star that remains fixed while other stars move around it."

For Confucius, the main moral issue does not lie in the individual's responsibility for actions taken based on free will but in the implications that arise from the desire to diligently learn the proper way to receive instruction. Indeed, the proposal is not self-blame but rather re-education that can fill the gaps in one’s formation. Confucius' morality is a practical morality in which duties concerning human relationships are clearly formulated. Furthermore, his morality places little value on punishment.

The alleged absence of sanction constitutes the reality and nobility of Confucius's morality: the absence of a supernatural sanction, which is always primarily personal, demonstrates that Confucius formally acknowledged the spontaneous existence of benevolent feelings.