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Confucianism is one of the most significant traditions in Chinese history, and has been around for more than 2,500 years. Like many other ancient belief systems, Confucian beliefs and practices have evolved over the years and it continues to be practised today in Asia. While its teachings revolve around inner virtue, morality, respect for the community and other values, many in the western world have criticised it for its seemingly sexist views. In this article, Tan Sor Hoon, Professor of Philosophy, shares insights on how Confucianism has evolved in Asia, challenges its associations with gender inequality, and shares possible cultural shifts on the horizon.

Q: What is Confucianism and how has Ancient Confucianism evolved into Modern Confucianism today?

Prof Tan Sor Hoon: Confucianism is interpreted differently by different individuals. For philosophers like me, Confucianism refers to the ideas found in the Analects, the Mencius, and other texts associated with the teachings of Kongzi and his followers through the centuries. Confucius is the Latin transliteration of “Kongfuzi” (“Master Kong”). Confucian thinkers have learned from other philosophies and adapted their ideas to the varied challenges of each era, and some “borrowings” from other philosophies have had impressive results. In the modern period, Confucian scholars’ engagement with Western philosophies have also produced interesting forms of Confucian philosophy, for example, reconciling Confucian ideals of government with democracy.

Culturally speaking, as a way of life that values human relationships, especially family relations, Confucianism’s influence is widespread and successful not only in China, but also in Korea, Japan, and other Southeast Asian countries with significant Chinese populations. So, Confucianism for some refers to the ways East Asians have followed Confucius’ teachings in their daily lives, such as filial piety, respect for elders and those in authority, trustworthiness not only towards friends but also in the conduct of business, generosity and compassion for all.

Far from being made obsolete by modernisation, from the late seventies, Confucianism came to be identified as one of the causes of the economic dynamism of East Asia and the spectacular economic growth of Japan and the Four “Asian tigers” or “little dragons.” China also saw a Confucian revival from the 90s that is still on-going. The revival is part of a larger cultural nationalism and also has socially conservative aspects, for example in the area of gender relations.

Q: Gender inequality is an issue that often comes up when talking about Confucianist societies. Why is this the case?

Prof Tan Sor Hoon: Gender equality is a modern issue in the sense that in earlier times, the question of whether men and women are equals had never been considered at all. Pre-modern societies assumed that the two genders are different and each has a rightful place in the family and society. In retrospect, we see that most of these societies, certainly all the major civilisations, whether Eastern or Western, treated women as inferior, gave them less resources and opportunities to develop themselves and exercise their abilities. Some practices even harmed and oppressed them in serious ways. Pre-modern China was no exception to this,  and Confucianism was blamed for the oppression and unfair treatment of women during those times. . 

Q: Could you explain how Confucianism might be considered sexist?

Prof Tan Sor Hoon: Many people equate Chinese culture to Confucianism, when in fact many Chinese traditional practices are not necessarily part of Confucian philosophy and might even be incompatible with some of its ideas. Nevertheless, Confucianism cannot be completely absolved of sexism. While many of the gendered practices in folk culture criticised as unjust were not started by the Confucians, they were at least complicit in not criticising those sexist practices. Confucian texts have also been interpreted to endorse or at least ignore sexism found in the wider culture. Key Confucian texts do consist of passages that appear to diminish women or have implications that discriminate against women. 

For example, the Analects has a passage (17.25) that compares women with “petty men” as both being “difficult to provide for”. As the term “petty men” (xiaoren/ 小人) has moral connotations and is usually contrasted with the exemplary person (junzi/君子), this passage has been used to dismiss women’s moral capacity or at least evaluate them as morally inferior to men.

Another instance is the filial responsibility of having a son mentioned in the Mencius – to some, this seems to perpetuate patriarchy. However, the texts are open to different interpretations and the issues are by no means black and white. In recent years, scholars have reinterpreted Confucian teachings to meet the challenges of the modern age, among them, the increasing concern about gender equality. I believe that it is possible to be fair to all genders and still live a Confucian life in the 21st century.

Q: Are Confucian ideas compatible with gender equality? 

Prof Tan Sor Hoon: It is important to read Confucian texts with an appreciation of the different circumstances of different times.  For example, the Analects passage comparing women to “petty men” goes on to say, “being close to them, they become immodest; maintaining a distance from them, they complain.” Instead of a general denigration of women’s moral capacity, this passage is thus more reasonably understood as a comment on a particular type of behaviour exhibited by some women around Confucius. In the case of women, one could further consider that such behaviour could be the result of their insecurities and anxieties arising from their disadvantaged positions in the family or society. If so, in a society where women are given equal opportunity, such as access to education and careers that allow them to have accomplishments of their own and not be dependent on others, women would be no more and no less likely than men to become “petty persons.”

Given the Confucian emphasis on the family, it is inevitable that it would consider marriage and the bringing up of children to be important human experiences that shape characters. However, the insistence on having sons, while crucial to a patrilineage which is part of Chinese tradition, is arguably not necessary to Confucian philosophy. Some would also argue that it is more important to do one’s ancestors proud with accomplishments that Confucians value than to merely continue the family bloodline. Giving your children, regardless of gender, equal opportunity and resources to develop their talents and cultivate themselves increases the chances of accomplishments that would bring honour to the family. 

Many traditional Confucian beliefs have either been abandoned or modified over time. Confucian views of family relations would certainly need to be modified if Confucianism is to remain relevant today. Even the early texts do not advocate inequality as desirable in itself. The husband-wife relation, one of the five primary relationships central to Confucian ethics, is one governed by “difference” (bie, 别) – this could refer to gender differences but it could also refer to the different roles that husbands and wives take in a division of labour that would benefit the whole family.

There is no reason why the wife should be required to be submissive or be given less consideration in any way. Indeed Confucian feminists have argued that more equal gender relations would be more conducive for everyone to cultivate themselves according to the Confucian ideal.

Q: What types of changes do you personally hope to see in Confucianist societies, especially in relation to gender equality?

Prof Tan Sor Hoon: Confucian societies are complex societies with diverse traditions that are being continuously transformed. I believe that the mix of East and West in most of these societies gives women (and men) the opportunity to critically reflect on their own cultural legacies and reshape gender relations in ways that would nurture all genders, and enable them to cultivate themselves as human beings who would contribute to their societies. I would like to see Confucian societies develop their own ideal of gender relations, which should not simply copy the kind of equality that feminists in liberal Western societies advocate, as that tends to assume an individualism that is incompatible with Confucian approach to human relationships.