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Confucianism, Women, And Social Contexts

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  • xinyan jiang

    CONFUCIANISM, WOMEN, AND SOCIALCONTEXTS

    In recent years, there have been many discussions of the relationbetween Confucianism and sexual equality. Such discussions are notonly of scholarly importance, but also practically significant. However,most of these discussions focus mainly on textual interpretation. Inthis article, I intend to show that solely concentrating on textualinterpretations of Confucian classics is not sufficient for revealingthe relation between Confucianism and sexual equality, and that theimplications of Confucianism for womens status cannot be appropri-ately understood without examining its social context. The samephilosophical texts might mean something very different under verydifferent social conditions. A philosophy like Confucianism thatemphasizes social roles and responsibility functions very differently ina democratic society than in a totalitarian society. By putting Confu-cianism in particular social contexts, this article concludes that Con-fucianism may be androcentric and promote sexual inequality in apatriarchal society in which sexual inequality is taken for granted, butcan be a very valuable resource for contemporary feminist philosophyand have positive impacts on womens liberation in a contemporarydemocratic society in which sexual equality has become a sharedvalue.

    I. The Implications of Confucianism for Sexual Equality inPatriarchal Society

    A very efficient way to investigate the implications of Confucianismfor womens status in a patriarchal society is to examine how Confu-cianism historically functioned in traditional China and how it hasfunctioned in present China in regard to womens status. China wasand still is a patriarchal society. Therefore, the way Confucianismfunctions in China in regard to womens status can, to a great degree,reveal the way Confucianism may function in this regard in patriar-chal societies in general.

    XINYAN JIANG, Associate Professor, Department of Philosophy; Director of AsianStudies, University of Redlands. Specialties: Chinese philosophy, comparative philosophy,ethics. E-mail: [email protected]

    2009 Journal of Chinese Philosophy

    mailto:[email protected]

  • As is well-known, the infamous oppression of women in traditionalChina1 was one of the worst in human history. Foot-binding andpolygamy were among the most sexist practices in Chinas past. Eventoday, sexual discrimination prevails in China. Although womensstatus has been greatly improved in contemporary China, womensinferior position is still widely assumed without question. Forinstance, in many areas of rural China, model women are still sup-posed to be those who obey men, do all housework, and have no claimin important decisions. Very often, women cook when there areguests, but they are not supposed to sit together with guests to enjoya dinner when their cooking is donethey are supposed to sit some-where else as someone insignificant. This is the so-called dictumwomen do not sit at the table (nren bu shang zuo ). Incities, it is very common in a family that the wife takes care of house-work in order to let the husband succeed in his career.

    Even in professional and academic areas, in general women eitherhave no opportunity to succeed as well as their male counterparts orreceive no equal recognition when they attain equal achievement astheir male counterparts. One of the showcases for this is the mainstage (zhuxi tai ) of various conferences where important orwell-established persons are supposed to sit: Very often there is noChinese woman or almost no Chinese women invited to sit at themain stage. Worse than that, there is rarely any challenge to such apractice. Conference participants (both men and women) take it forgranted. The usual justification for excluding women from the mainstage is that the women who attend such a conference are not asestablished as the men at the same conference. But this justificationdoes not work to disprove the existence of severe sexual discrimina-tion in China. First of all, if it is indeed true that Chinese women areso overwhelmingly less successful than men, this can only prove howoppressed women have been in China. Second, it is not actually truethat all men who sit at the main stage of a conference are moreestablished than all women who sit below the main stage. Womensachievements are easily overlooked in China.

    To deny severe sexual discrimination in China, some have arguedthat Chinese women are actually more powerful than Chinese men,since they can control their sons or husbands and therefore indirectlycontrol Chinese society. However, this claim is not well grounded.First, most Chinese wives cannot control their husbands, nor can mostChinese mothers control their sons, as far as important decisions areconcerned. In most cases, Chinese womens impact on their husbandsor sons is mainly on those matters in their mens daily livesnot onimportant decisions in their professional and political lives. Even ifthere are women who actually have great influence on their husbands

    229confucianism, women, and social contexts

  • or sons in important issues, their number is very small. Furthermore,even if such women can have social and political impact on theirsociety through their men, their influence is dependent on their menswillingness to allow it.

    The fact that these women have to exercise their power in societythrough their men in itself shows that women are not equal to men inpower. In political and professional areas which are socially crucial,men in general occupy more important positions than women andhave direct control of power in these areas. Although, historically,there were a couple of female rulers who had greater power than anyman in their times, they were exceptions. Their stories only demon-strate what women were capable of doing, but not how equal womenand men were. This is true of todays China. The denial of sexualinequality in past and present China has resulted either from anepistemological flawoverlooking the whole picture of Chinesewomens status but focusing only on exceptional or minoritycasesor from the interests of some Chinese men who want to keeptheir advantageous position over women.

    In such a Chinese social context, what are the implications ofConfucianism for womens status? This question cannot be answeredwithout a careful examination of the Confucian view of women andsome general characteristics of Confucianism. We may start with adiscussion of early Confucianism. By early Confucianism I refer topre-Han Confucianism, the most important parts of which are thedoctrines of Confucius and Mencius.

    In the Analects, there are only two comments directly relatedto women. In one place Confucius says: Only women and pettymen are hard to be with. If you are close to them, they becomedisrespectful; if you keep a distance, they become resentful(wei nzi yu xiaoren nanyang ye, jinzhi ze buxun, yuanzhi ze yuan

    ).2 This commentusually has been regarded as obvious evidence for Confuciuss lowopinion of women.3 However, in order to lighten or dismiss the sexistflavor of this passage, some contemporary commentators have triedvarious interpretations. One of these is to replace women withfemale children in the passage so that the passage no longer seemsto look down on all women.4 But the essential problems remain. Whydoes Confucius single out female children but not male childrenas an object of criticism? Does not that show that Confucius thinksthat the female is inferior to the male?

    Another way to interpret it as less sexist is to replace women andpetty men with male and female servants.5 But this is too far fromthe original text. Even if petty men in the Analects may be used torefer to domestic servants, women cannot be used in that way. Also,

    230 xinyan jiang

  • such an interpretation makes the text very trivial. Why wouldConfucius talk about male and female servants in this way? Somehave argued that this passage seems not really to be against women,since it does not say that women cannot be nourished (if yang istranslated into nourish), but only that they are hard to cultivate.Furthermore, as a matter of fact, Confucius has never said that menare easy to cultivate either.6 But, again, such interpretation does notshow that Confucius respects women and men equally. Why does hechoose to say that women, not men, are hard to nourish? Does notthat show that he thinks that women are inferior to men? Although hedoes not say that men are easy to cultivate, by overtly saying thatwomen are hard to cultivate without saying the same thing aboutmen, he implies that women are harder to nourish than men andtherefore inferior to men.

    In another place Confucius says:

    [The sage king] Shun had five ministers and society was wellmanaged. King Wu said: I had ten able people as ministers. Con-fucius commented, It is difficult to find talented ones, isnt it? Thetimes of Tang [Yaos dynasty] and Yu [Shuns dynasty] were very richin talent. [Among King Wus ministers] there was a woman, so therewere only nine people. [wuwang yue: yu you luanchen shiren.Kongzi yue: cainan, buqi ranhu? Tangyu zhiji, yu si wei sheng,you furen yan, jiuren eryi. : : ,

    ? , , , ]8

    This comment usually has also been regarded as having a strong sexistflavor.9 Although King Wu counted his female minister among andregarded her as an equal to the other nine who were men, Confuciusdid not. It seems to Confucius that women are not persons in the samesense as men are. That is why he thinks that King Wu only had ninetalented people to work for him. Sexual equality is not an idea shownhere. Some contemporary scholars disagree with this interpretationand have argued that this comment of Confucius is not sexist at all. Onthe contrary, according to these scholars, this comment shows thatConfucius acknowledges womens ability to