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CONFUCIUS IN THE AMERICAN FOUNDING: THE
FOUNDERS’ EFFORTS TO USE CONFUCIAN MORAL
PHILOSOPHY IN THEIR ENDEAVOR TO CREATE NEW
VIRTUE FOR THE NEW NATION
DAVE WANG
ST. JOHN’S UNIVERSITY
Confucius and the founding of the United States don’t seem to be related.
Confucius, the Latinized name of Kongzi (孔子) (c. 550-476 B.C.), was a great
philosopher and educator who lived at the end of “the Spring and Autumn Period” (771476 B.C.) in China. The founding of America in the 1770s was a period in which the
founders of the United States waged their death-or-life struggle to overthrow the
imperialist rule of the Great Britain. However, despite their differences, a close
relationship actually existed between them. The United States’ founders applied many
values from Confucian moral philosophy while founding of the United States.1 Their
recognition of Confucian ideas can be seen in places such as the house of James Madison
(1751-1836), the father of the Constitution and the Bill of Rights, which had a portrait of
Confucius. In addition, Thomas Paine (1737-1809), author of Common Sense, considered
the Chinese sage to be in the same category as Jesus and Socrates.2 Benjamin Franklin
(1706-1790), the Creator of the American Spirit, made the solemn statement that
Confucian moral philosophy was valuable to the human being in general.3 Thomas
Jefferson (1743-1826), the principal author of the Declaration of Independence, also
promoted Confucian moral principles in his inaugural speech in 1801. In his personal
scratch-book, Jefferson placed a poem about an ideal Chinese prince that was
recommended by Confucius. Other founders such as John Adams (1735-1826) and
Benjamin Rush (1746-1813) also regarded Confucius highly in their efforts to make a
blueprint for the new nation. These founders urged the citizens of the United States to
adopt positive elements from Confucian moral philosophy and follow these moral
examples to cultivate and advance their own virtues.4
1
Dave Wang, The US Founders and China: The Origins of Chinese Cultural Influence on the United
States, Education About Asia, Fall, 2011, pp.5-11.
2
http://americancreation.blogspot.com/2010/03/confucius-baseball-and-apple-pie.html
3
Benjamin Franklin, Letter to George Whitefield, July 6, 1749. It is available on line at
http://www.historycarper.com/1749/07/06/the-example-of-confucius
4
Patrick Mentis, Peaceful War: How the Chinese Dream and the American Destiny Create a Pacific New
World Order, United Press of America, New York, 2013, p.50.
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The great founders’ collective esteem of Confucius during the formation of the
United States has stimulated my curiosity to find why Confucius’ moral teachings
became so important. The American Revolution was a political revolution which marked
the birth of the United States as a new nation. However, it was also simultaneously a
moral revolution. While the founders were concerned with preserving their civil liberties
and economic freedom through their stance, “no taxation without representation,” they
were also concerned with public morality. They fully understood that the war was as
much a battle against “the corruption of 18th century British high society” as it was
against financial oppression.5 As a result, the founding fathers were determined to
construct new virtues responding to the needs of the new nation. Having seen the results
of the moral corruption in the old world, the founders worked diligently to use all
valuable moral resources available for them to create virtues for the new nation.
A Good Moral is the Life or Death to the New Nation
"We may look up to Armies for our defense, but virtue is our best security. It is not possible that
any state should long remain free, where virtue is not supremely honored."6
The conclusion of the revolution in 1783 brought freedom to the British colonists in
North America. But with this freedom also came greater opportunities to misbehave.
During the late 18th century, moral issues caused by a culture of pleasure and freedom
blossomed in American cities. According to some existing historical records, one could
find a public place to engage in illicit activities in nearly every block in every 18thcentury American city.
Alarmed by those problems and other social issues, the founders reached a
consensus that moral construction was not only a necessity in order to make the fruit of
the revolution sustainable, but should be considered a priority. The founders believed that
only virtuous people could live in a free society. Almost every founding father testified to
the link between liberty and virtue. George Washington (1732-1799) told Americans: “It
is essentially true that virtue or morality is a main and necessary spring of popular or
republican governments.”7 Benjamin Rush stated, "Without virtue there can be no
liberty."8 Benjamin Franklin warned, “[O]nly a virtuous people are capable of freedom.
5
Marvin Olasky, Fighting for Liberty and Virtue, Washington D.C, Regnery Publishing, 1996, p. 142.
The Founders' Constitution, Volume 1, Chapter 18, Document 6
http://press-pubs.uchicago.edu/founders/documents/v1ch18s6.html
The University of Chicago Press. The Writings of Samuel Adams. Edited by Harry Alonzo Cushing. 4 vols.
New York: G. P. Putnam's Sons, 1904--8.
7
WASHINGTON’S FAREWELL ADDRESS 1 - Alexander Hamilton, The Works of Alexander Hamilton,
(Federal Edition), vol. 8 [1774] The Works of Alexander Hamilton, ed. Henry Cabot Lodge (Federal
Edition) (New York: G.P. Putnam’s Sons, 1904). In 12 vols. Vol. 8.
8
Benjamin Rush, The Selected Writings of Benjamin Rush. Edited by Dagobert D. Runes. New York:
Philosophical Library, 1947.
6
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As nations become corrupt and vicious, they have more need of masters.”9 Thomas
Jefferson told his fellow Americans, "A nation as a society forms a moral person, and
every member of it is personally responsible for his society."10 John Adams told the
Americans that while the success of the revolution made the colonies free, “they will not
obtain a lasting Liberty” without good virtues.11 He continued, "If Virtue & Knowledge
are diffused among the People, they will never be enslav'd. This will be their great
Security.” 12 Adams repeatedly warned, "Liberty can no more exist without virtue and
independence than the body can live and move without a soul."13 To prevent corruption
became John Adams’ main concerns. He told his countrymen:
We have no government armed with power capable of contending with human passions
unbridled by morality and religion. Avarice, ambition, revenge, or gallantry would break
the strongest cords of our constitution as a whale goes through a net. Our Constitution
was made only for a moral and religious people. 14
James Madison echoed:
The aim of every political Constitution is or ought to be first to obtain for rulers men who
possess most wisdom to discern, and most virtue to pursue, the common good of society;
and in the next place, to take the most effectual precautions for keeping them virtuous
whilst they continue to hold their public trust.15
As the main designers of the new nation, the founders knew that it took more than a
perfect plan of government to preserve liberty. They needed some moral principles
accepted by the people to encourage them to obey laws voluntarily. They recognized that
a free government should be supported by people who could act morally without
compulsion, and would not willfully violate the rights of others. Benjamin Franklin
firmly believed that "Laws without morals are in vain."16 Cultivating new virtues for the
fledgling United States therefore became one of the most significant themes during this
time of social and political transformation. With this notion in mind, the founders turned
to Confucian moral philosophy.
9
Benjamin Franklin, The Writings of Benjamin Franklin, Jared Sparks, editor (Boston: Tappan,
Whittemore and Mason, 1840), Vol. X, p. 297, April 17, 1787.
10
Thomas Jefferson, Thomas Jefferson to George Hammond, 1792.
11
John Adams, Letter to Zabdiel Adams, June 21, 1776
12
John Adam, Letter to Mercy Warren, April 16, 1776, : http://www.revolutionary-war-andbeyond.com/john-adams-quotes-3.html#ixzz1xyBN7z8K
13
John Adams, Novanglus Letters No. III, 1774
14
John Adams, October 11, 1798, letter to the officers of the First Brigade of the Third Division of the
Militia of Massachusetts. Charles Francis Adams, ed., The Works of John Adams, Second President of the
United States, Boston, Little, Brown, and Co., 1854, 9:229.
15
James Madison, “The Alleged Tendency of the New Plan to Elevate the Few at the Expense of the Many
Considered in Connection with Representation” The Federalist No. 57, New York Packet, Tuesday,
February 19, 1788
16
Benjamin Franklin, Motto of the University of Pennsylvania
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Private Virtue and Confucian Moral Philosophy
Public virtue was regarded as a foundation of freedom. Private virtue was
considered the most important element of the public virtue. As early as 1776, John
Adams emphasized the significance of the private virtue. He told his fellow Americans
that the new American government’s principles were “great and excellent among Men.
But its Principles are as easily destroyed, as human Nature is corrupted.” Therefore,
“public Virtue is the only Foundation of Republics.” However, “Public Virtue cannot
exist in a Nation without private, and there must be a positive Passion for the public
good, the public Interest,” 17 James Madison emphasized the significance of private virtue
to the new nation. For him, “To suppose liberty or happiness without any virtue in the
people is a chimerical idea.”18 Thomas Jefferson also told the Americans, “When virtue
is banished, ambition invades the minds of those who are disposed to receive it, and
avarice possesses the whole community.” …. “The order of nature [is] that individual
happiness shall be inseparable from the practice of virtue.”19 Jefferson understood that
leaders had to establish role models in order for the nation to continue its success.
Private virtue meant being a person of integrity; such qualities essential to private
virtue included being honest in one’s dealings with others, being faithful in one’s duties
to one’s family, and controlling one’s appetites. The qualities that private virtue
emphasized could be found in the values that Confucius promoted. For instances, one of
the main tenets of Confucian moral philosophy was a positive passion for the public good
and public interest.
Confucian moral philosophy is one of the most important components of
Confucianism, which is regarded as the crystallization of ancient Chinese traditional
culture. Confucius taught five virtues a gentleman should possess: Ren (仁)
benevolence, Yi (义)uprightness, which requires Zhong, (忠) loyalty; and Shù,
(恕)altruism. Zhi, (知 ) knowledge; Xin, (信) faithfulness Li, (礼) good manners.
Confucius taught that a perfect leader could create a perfect world through moral
strength and example. Confucius viewed a leader as a moral person; thus, anybody who
anticipated a role of leadership as result of either desire or social status should rigorously
17
John Adams, John Adams to Mercy Warren, 16 Apr. 1776, Warren-Adams Letters 1:222--23
The Founders' Constitution, Volume 1, Chapter 18, Document 9; The University of Chicago Press
http://press-pubs.uchicago.edu/founders/documents/v1ch18s9.html
Warren-Adams Letters, Being Chiefly a Correspondence among John Adams, Samuel Adams, and James
Warren. Vol. 2, 1778--1814. Collections of the Massachusetts Historical Society, vol. 73. [Boston:]
Massachusetts Historical Society, 1925.
18
James Madison, Representation, Virginia Ratifying Convention, CHAPTER 13, Document 36, 20 June
1788, Papers 11:163. It is available on line: http://press-pubs.uchicago.edu/founders/documents/v1ch13s36.html
19
Thomas Jefferson, Jefferson's Literary Commonplace Book: The Papers of Thomas Jefferson Second
Series, Princeton University press, 1989.
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mold and polish personal character, or Te (德). Te in this sense was not just personal
power, but also positive human qualities such as honesty and loyalty. Confucius believed
that personal self-cultivation should be practiced for the benefit of society.
The founders understood that respectable and benevolent men were more likely to
support the universal pursuit of happiness. An affectionate man would not only be more
likely to live in harmony with his neighbors, but also able to understand the mutual
sacrifices required for the success of the new nation. The founders drew from Confucius’
moral teachings for the private virtue that the new nation required.
The main tenets of Confucian moral philosophy provided what the founders needed
to build the new private virtue for its citizens and future leaders. These founders dreamt
of creating the truly virtuous people brought up by the Confucian standards of a
gentleman. As a result, Confucian moral philosophy became so important to the founders
and the cause they fought for.
Confucian Moral Philosophy in North America around the Revolution
In the 18th century colonial society, the impact of Confucius was widely discussed in
the North American colonies. Some eminent colonists, including Benjamin Franklin,
expressed their respect for the philosopher. Franklin followed Confucius’ procedure for
moral cultivation and started to develop his own virtues as early as 1727.20 Franklin saw
it as his responsibility to spread Confucius’ moral teachings. He published some excerpts
from Morals of Confucius in his widely circulated Pennsylvania Gazette in 173721.
Franklin also made it clear that he regarded Confucius as his role model in 1749.22 In
August 1775, just before the eve of the Independence, Thomas Paine revealed a vital and
20
Dave Wang, From Confucius to the Great Wall: Chinese Cultural Influence on Colonial North America,
Asia Japan Journal, 10the Anniversary Special Issue, March, 2011, Asia Japan Research Center,
Kokushikan University, pp.117-125; Benjamin Franklin, George Washington, Thomas Jefferson and
Chinese Civilization, Virginia Review of Asian Studies 2009.
http://virginiareviewofasianstudies.com/current3.html ;Exploring Benjamin Franklin’s Moral Life,
Franklin Gazette, Volume. 17, No. 1, Spring 2007 .
21
http://hua.umf.maine.edu/Reading_Revolutions/Confucius.html
22
Franklin told Whitefield, “I am glad to hear that you have frequent opportunities of preaching among the
great. If you can gain them to a good and exemplary life, wonderful changes will follow in the manners of
the lower ranks; for, Ad Exemplum Regis, &c. On this principle Confucius, the famous eastern reformer,
proceeded. When he saw his country sunk in vice, and wickedness of all kinds triumphant, he applied
himself first to the grandees; and having by his doctrine won them to the cause of virtue, the commons
followed in multitudes. The mode has a wonderful influence on mankind; and there are numbers that
perhaps fear less the being in Hell, than out of the fashion. Our more western reformations began with the
ignorant mob; and when numbers of them were gained, interest and party-views drew in the wise and great.
Where both methods can be used, reformations are like to be more speedy. O that some method could be
found to make them lasting! He that shall discover that, will, in my opinion, deserve more, ten thousand
times, than the inventor of the longitude.” To George Whitefield, Philadelphia July 6, 1649. Reprinted from
The Evangelical Magazine, XI (1803), 27-8; also AL (fragment): American Philosophical Society. It is available on line
at http://www.franklinpapers.org/franklin/framedVolumes.jsp
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informed interest in China. He published a series of works about China in the
Pennsylvania Magazine.23
Other prominent figures of the day also recognized the value of Confucian
teachings. For instance, John Bartram (1699-1777), a well-known botanist in the
colonies, was very interested in Chinese philosophy, particularly in the personality of
Confucius.24 Bartram’s paper, “Life and Character of the Chinese Philosopher
Confucius,” introduced Confucius’ life to his readers. 25 James Logan (1674-1751),
another very influential colonist in Philadelphia, acquired a copy of the first European
printing of Confucius philosophy for his personal library in 1733.26 Logan was not
satisfied with the translation by the Jesuits and showed his desire to obtain the “true
sense” of Confucianism.27 Joel Barlow (1754-1812), an American poet and diplomat,
considered Confucius to be one of the wisest philosophers in the history of antiquity.28
Jedidiah Morse (1761-1826), a notable geographer, praised Daxue (大学 Great Learning)
and Zhongyong (中庸 the Doctrine of the Mean), two of the four classics of Confucius.
Morse extolled the two classics as “the most excellent precepts of wisdom and virtue,
expressed with the greatest eloquence, elegance and precision.”29 Morse also compared
Confucius with Socrates. He pointed out that Confucius was “very striking, and which far
exceeds, in clearness, the prophecy of Socrates."30 A contemporary author found that
23
Paine was the editor of the magazine. The works were composed based on the three works written by
some seamen who had been China, including A Voyage to China and the East Indies, A Voyage to Suratte
and Account of the Chinese Husbandry, were "published as a unit in Swedish in 1757” In 1765 they were
translated into German and into English in 1771. A. Owen Aldridge, p.34.
24
The Morgan Library in New York City possesses a manuscript in Bartram's hand titled "Life and
Character of the Chinese Philosopher Confucius."
25
According to John Bartram, Confucius had been the greatest moral as well as practical philosopher that
ever lived, and he excelled Pythagoras (570-495 BC--writer) in pursuit of religion and morals. Confucius
was of the most exemplary sobriety and chastity of life, was endured with every virtue and free from every
vice, and showed the greatest equableness and magnanimity of temper even under the most unworthy
treatment. His whole doctrine tended to restore human nature to its original dignity and that first purity and
luster which it had received from heaven and which had been sullied and corrupted. He taught as means to
obtain this end to honor and fear the Lord of Heaven, to love our neighbor as ourselves, to subdue irregular
passions and inclinations, to listen to reason in all things, and to do or say nothing contrary to it. He taught
kings and princes to be fathers to their subjects, to love them as their children, and he taught subjects to
reverence and obey their kings and governors with the honor and affection due to their parents….In short,
Confucius was the original ultimate end of all things and the one supreme holy, intelligent, and invisible
being.” Cited in A. Owen Aldridge, The Dragon and the Eagle: The Presence of China in the American
Enlightenment, Detroit: Wayne State University Press, 1993, p. 32.
26
A. Owen Aldridge, p.23.
27
Edwin Wolf II, James Logan, 1674-1751, Bookman Extraordinary, Philadelphia, Library Company of
America, 1971, p.4.
28
Owen Aldridge, American Literature: A Comparatist Approach, Princeton: Princeton University Press,
1982, pp.289-90.
29
Jedidiah Morse, The American Universal Geography; or a View of the Present Situation of the United
States and of all the Empire, Kingdoms, States, and Republics in the Known World, 2 vols. Part II. Second
edition of this volume. Boston: Isaiah Thomas and Ebenezer Andrews, p.499
30
Ibid.
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Morse's high praise of the Chinese sage “is especially significant” because Morse wrote
his Geography for the youth of America and “considered it a means of instructing
students in patriotism and morality."31
In May 1788, an article carried in the Columbia Magazine discussed Confucian
morals related to filial piety.32 One author loved Confucius’ philosophy so much that he
published a paper under the pen name, Confucius Discipulus, introducing Confucius and
Confucian moral teachings. In his paper, carried in the New Hampshire Magazine in
September 1793, this author gave "a concise History of Confucius, a famous Chinese
philosopher." He also told his readers that Confucius was “a character so truly
virtuous.”33
Even among the women in the fledging United States, Confucian moral philosophy
was also read and appreciated. Mrs. Elizabeth Drinker in Philadelphia was deeply
impressed by Confucian moral teachings. Mrs. Drinker believed that people in her era
should follow Confucius to cultivate their virtues. After studying the Morals of
Confucius, she wrote in her diary on May 28, 1795:
I have been pleased by reading The Morals of Confucius, a Chinese Philosopher, who
flourished about five hundred and fifty years before the coming of Christ—said to be one
of the choicest pieces of Learning remaining of that nation. A sweet little piece it is. If
there were such men in that day, what ought to be expected in this more enlightened
Age!34
The Founders’ Efforts to Use Confucius Moral Philosophy in their Efforts to Build
New Virtue
The founders of the United States promoted Confucian moral teachings and urged
these principles be applied in the developing nation. Benjamin Franklin loved Confucius
virtue so much that he even planned to build a United Party for Virtue. He told his
readers,
There seems to me at present to be great occasion for raising a United Party for Virtue, by
forming the virtuous and good men of all nations into a regular body, to be governed by
31
A. Owen Aldridge, p.37.
The Columbia Magazine, May 1788, 2, pp.257-263.
33
According to the author, Confucius “recommended the contempt of riches and outward pomp; he
endeavored to inspire magnanimity and greatness of soul” and to reclaim his countrymen from
voluptuousness to reason and sobriety. “Kings were governed by his counsels, and people reverenced his as
saint.” New Hampshire Magazine, vol. 2, 199-203, 1793.
34
Elizabeth Drinker, Extracts from the Journal of Elizabeth Drinker, Period from 1759-1807, J. Bl
Lipincott Company, 1889, p.267. It can be read online from this link
https://archive.org/details/extractsfromjou00dringoog
32
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suitable good and wise rules, which good and wise men may probably be more
unanimous in their obedience to, than common people are to common laws. 35
Franklin used Confucian moral principle as a guideline to examine social
phenomena appeared after the revolution. By using Confucian moral principles, Franklin
opposed an idea raised by some revolutionary veterans who wanted to hand down glory
to their descendants. In the wake of America’s victory, these veterans of the
Revolutionary War wanted to establish a hereditary aristocracy in order to “distinguish
themselves and their posterity from their fellow citizens.” These veterans wanted to form
an order of hereditary knights and organized the Society of Cincinnatus 36 hoping to let
their descendants to inherit their honor. Franklin drew from Chinese examples to fight
against this idea:
Thus among the Chinese, the most ancient, and, from long Experience, the wisest of
Nations, Honour does not descend but ascends. If a Man from his Learning, his Wisdom
or his Valour, is promoted by the Emperor to the Rank of Mandarin, his Parents are
immediately intitled to all the same Ceremonies of Respect from the People, that are
establish’d as due to the Mandarin himself; on this Supposition, that it must have been
owing to the Education, Instruction, and good Example afforded him by his Parents that
he was rendered capable of Serving the Publick. This ascending Honour is therefore
useful to the State as it encourages Parents to give their Children a good and virtuous
Education. But the descending Honour, to Posterity who could have had no Share in
obtaining it, is not only groundless and absurd, but often hurtful to that Posterity, since it
is apt to make them proud, disdaining to be employed in useful Arts, and thence falling
into Poverty and all the Meannesses, Servility and Wretchedness attending it;37
Confucius maintained that the people should be led by leaders who governed
through their virtue rather than using their laws. He believed that if a government rested
its rule entirely on laws, its people would try to escape punishment and have no sense of
shame. Therefore, he reasoned that if the people were led by virtue, they would possess a
sense of shame and follow their leaders through their own will. (See Appendix One.)
35
Benjamin Franklin Autobiography. It is available on line at
http://www.ushistory.org/franklin/autobiography/
36
In the years soon after the revolution, membership continued to expand. Members have served in all the
major offices of the United States and many state governments. Some, including Thomas Jefferson, were
alarmed at the apparent creation of a hereditary elite; membership eligibility is inherited through
primogeniture, and excludes enlisted men and in most cases militia officers, unless they were placed under
"State Line" or " Continental Line" forces for a substantial time period. Benjamin Franklin was among the
Society's earliest critics, though he would later accept its role in the Republic and join the Society under
honorary membership after the country stabilized. He voiced concerns not only about the apparent creation
of a noble order, but also the Society's use of the eagle in its emblem as evoking the traditions of heraldry.
37
Benjamin Franklin, To Sarah Bache (unpublished) Passy, Jan. 26th. 1784, in The Papers of Benjamin
Franklin,.ed. by Yale University. It is also available on line at
http://www.franklinpapers.org/franklin/framedVolumes.jsp ; See also, Mark Skousen, ed., The Completed
Autobiography by Benjamin Franklin, Washington DC: Regnery Publishing Inc. 2006, pp.311-312.
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In 1778, two years after the colonists declared their independence, Franklin
addressed the significance of the morality. He pointed out the necessity of governing with
morality, especially for the leaders of the United States. He told his fellow Americans
that laws were not enough for the new nation:
What the political struggle I have been engag’d in for the good of my compatriots,
inhabitants of this bush; or my philosophical studies for the benefits of our race in
general! For in politics, what can laws do without morals? Our present race of ephemeras
will in a course of minutes become corrupt like those of other and older bushes, and
consequently as wretched.38
Thomas Paine, the famous polemicist of republicanism, regarded Confucius as one
of the world's great moral teachers. In his Age of Reason, 1791-1792, Paine listed
Confucius with the ranks of Jesus and the famous Greek philosophers. Paine reiterated
this point in an article he wrote a decade later for The Prospect, a New York magazine:
As a book of morals there are several parts of the New Testament that are good, but they
are no other than what had been preached in the East world several hundred years before
Christ was born. Confucius, the Chinese philosopher, who lived five hundred years before
the time of Christ says, ‘acknowledge thy benefits by the turn of benefits, but never revenge
injuries.’ 39
In his political disagreements with the Federalists, Paine used Confucian ideas to
criticize their moral faults. He told these Federalists to follow Confucian teachings so
they could be honest. 40
As to the hypocritical abuse thrown out by the federalists on other subjects, I recommend
to them the observance of a commandment that existed before either Christian or Jew
existed.
"Thou shalt make a covenant with thy senses,
"With thine eye, that it beholds no evil.
"With thine ear, that it hear no evil.
"With thy tongue, that it speak no evil.
"With thy hands that they cemmit no evils.41 (See Appendix Two.)
Benjamin Franklin, To Madame Brillon: “The Ephemera” AL (draft): Cornell University Library; French
translations: American Philosophical Society (three), Bibliothèque de la Société Eduenne, Autun, Institut
de France; copy or transcript: Yale University Library; incomplete copy: Huntington Library. It is available
on line at http://franklinpapers.org/franklin/framedVolumes.jsp
39
Thomas Paine, “Of the Old and New Testament,” The Prospect (March 31, 1804). See also Completed
Writings 2, ed. Philip S. Foner (New York: Garden City Press, 1945), 805.
40
Ibid.
41
Thomas Paine in 1802? Thomas Paine, The Political Works of Thomas Paine, 2 vols., [in 9 pt.], Oxford
University, 1864, p.15. Paine quoted from Confucius’ following teaching maxims to Yan Yuan, one of his
well-known students: "Look not at what is contrary to propriety; listen not to what is contrary to propriety;
38
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For John Adams, the purpose of government is to allow the pursuit of happiness.
Such happiness lies not merely in “ease, comfort, [and] security,” but also characteristics
such as virtue, humility, industry, and goodwill. Adams confidently declares
“Confucius… agreed in this” goal of happiness through virtue. 42 Adams also realized
that virtue ennobled individual character and lifted the entire society. Adams’ statement
conveys the significance of virtue for a good government and the significance of
Confucius's moral philosophy in Adams’ own efforts to bring up “the minds of the
people.” John Adam showed his high regard for Confucian virtues and believed that any
good Americans should possess these traits.
In a letter to Thomas Jefferson, Adams criticized the English theologian and
natural philosopher Joseph Priestley for ignoring Confucius in his writing:
Priestley ought to have given us a sketch of the religion and morals of Zoroaster, of
Sanchoniathon, of Confucius, and all the founders of religions before Christ, whose
superiority would, from such a comparison, have appeared the more transcendent.43
Dr. Benjamin Rush, an ardent patriot, asserted in a 1798 essay on education in the
new republic that “the only foundation for a useful education in a republic is to be laid in
Religion. Without this there can be no virtue, and without virtue there can be no liberty,
and liberty is the object and life of all republican governments.” Having expressed his
veneration for Confucianism which “reveals the attributes of the Deity,” Rush declared
that he had rather see the opinions of Confucius “inculcated upon our youth, than see
them grow up wholly devoid of a system of religious principles.” 44
As one of the main founders of the new nation, Thomas Jefferson eventually
became the third president of the nation after his victory in the election of 1800. For
Jefferson who tired of metaphysics, a practical religion that advanced private virtue, such
as Confucianism has a definite appeal. As president, Jefferson realized the importance of
Confucian values to keep his ideals alive and move the country forward. His inauguration
speech reflected his thoughts on how to make the United States a great nation.
Remarkably, Jefferson showed his confidence in using Confucian moral values in his
efforts to lead the new nation in 1801. In front of the representatives celebrating his
victory, Jefferson made the following statement:
speak not what is contrary to propriety; make no movement which is contrary to propriety." (Section 12 of
the Analects). http://wengu.tartarie.com/wg/wengu.php?no=294&l=Lunyu
42
“Thoughts on Government: Applicable to the Present State of the American Colonies; In a Letter from a
Gentleman to his Friend” April, 1776.
43
From John Adams, 25 December, 1813, in The Papers of Thomas Jefferson, Retirement Series: Volume
7:28 November 1813 to September 1814. It is available from Google eBook.
44
Benjamin Rush, Of the Mode of Education Proper in a Republic, 1798 Selected Writings 87--89, 92,
94—96. It is available on line at http://press-pubs.uchicago.edu/founders/documents/v1ch18s30.html
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Let us then, with courage and confidence, pursue our own federal and republican
principles; our attachment to union and representative government. Kindly separated by
nature and a wide ocean from the exterminating havoc of one quarter of the globe; ….
enlightened by a benign religion, professed indeed and practised in various forms, yet all
of them inculcating honesty, truth, temperance, gratitude and the love of man,
acknowledging and adoring an overruling providence, which by all its dispensations proves
that it delights in the happiness of man here, and his greater happiness hereafter; with all
these blessings, what more is necessary to make us a happy and a prosperous people? 45
Jefferson admired Voltaire (1694-1778), the French leader of the Age of
Enlightenment. Voltaire regarded Confucianism as a high system of morals, and
Confucius as the greatest of all sages. From Jefferson’s speech, it is evident that Jefferson
accepted the Confucian concept of the true gentleman, and the belief that a good moral
foundation was the foundation of a good government. Jefferson’s vision for a better
United States was largely based in a benign religion and a wise government. The morals
Jefferson listed in his inauguration speech were the same moral principles that Confucius
maintained. Jefferson also enshrined the Confucian moral principle that a ruler loses his
mandate if the people don't approve in the Declaration of Independence: "We hold these
truths to be self-evident . . . That whenever any form of government becomes destructive
of these ends, it is the right of the people to alter or to abolish it." 46 Furthermore, through
careful examination of the Declaration of Independence and the First Great
Pronouncement of King Wu 武王47, one author has identified that Thomas Jefferson had
imitated the First Great Preannouncement of the King Wu.48
During his presidency, Thomas Jefferson included an ancient Chinese poem from
Shijing (诗经 The Book of Odes) in his scrapbook.49 This poem is about an ancient
Chinese prince who was set up as an example for other leaders of the nation to follow.
Jefferson’s inclusion of this specific Chinese poem is significant and reveals his close ties
to Confucian ideals. Confucius pointed out, ''He who exercises government by means of
his virtue may be compared to the north polar star, which keeps its place and all the stars
turn towards it.''50 (See Appendix One) Jefferson aimed to make himself this “North
Polar Star.” Therefore, it was not a surprise that Thomas Jefferson regarded the Chinese
45
Thomas Jefferson, First Inaugural Address, The Papers of Thomas Jefferson, Volume 33: 17 February to
30 April 1801 (Princeton University Press, 2006), 148-52. It is available on line at
http://www.princeton.edu/~tjpapers/inaugural/infinal.html
46
http://www.archives.gov/exhibits/charters/declaration_transcript.html
47
King Wu of Zhou (周武王) was the first king of the Zhou Dynasty of ancient China. The chronology of
his reign is generally thought to have begun around 1046 BC and ended three years later in 1043 BC.
48
Sarah Schneewind, Thomas Jefferson’s Declaration of Independence and King Wu’s First Great
Pronouncement, Journal of American-East Asian Relations 19 (2012) 75–91.
49
Colin Wells, Thomas Jefferson's Scrapbooks: Poems of Nation, Family, and Romantic Love Collected by
America's Third President, in Early American Literature, Nov2007, Vol. 42 Issue 3, p.626.
50
Confucius, Analects, Chapter One.
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prince, whom Confucius considered to be one of the ideal rulers to be his role model.51
(See Appendix Three.)
The poem pays tribute to Prince Wei from the State of Wei, who was loved and
respected by the people of his state.52 Confucius praised Prince Wei when he quoted this
poem in his famous book, The Great Learning, to provide a standard to aspire to other
princes and leaders of various states.53
Jefferson’s choice to place this poem in his scrapbook reflects his determination to
be as great a leader as Prince Wei. Therefore, “His mem’ry of eternal prime, Like truth
defies the power of time!” Jefferson wanted himself to be “in manners goodly great,
Refine the people of the state.” Jefferson used Prince Wei to encourage himself to be a
leader loved by the future American people, just as Prince Wei was praised and
remembered by all posterity.
In the section, “Poems of Nation,” Jefferson included certain commentary on his
presidency. The “Poems of Nation” shows that Jefferson viewed his legacy as intertwined
with the success of the republican experiment. Believing that he should help the United
States to maintain his political, moral, and personal values in the history of the America
Revolution, Jefferson collected documents, books, newspapers, and other materials so
that later historians could construct an a right and comprehensive American revolutionary
history.54 Jefferson was very serious about preserving his personal legacy. His inclusion
of the ancient Chinese poem in his scrapbook shows that Jefferson valued Confucianism
highly and used some of the principles to build new nation in the new land with rich
natural resources. With the help of Confucianism, Jefferson was confident that he could
achieve his goal.
Summary
During the founding of the United States, the Founding Fathers “managed to
establish a set of ideas and institutions that, over the stretch of time, became the blueprint
51
Dave Wang, All Posterity Will Remember My Legacy: Thomas Jefferson and a Legendary Chinese
Prince, Huaren E-Magazine (Australia) September, 2008.
52
The Chinese character Feng, 风 "wind” has been interpreted as “mores” or “customs. The character may
also be read as "influence". This is particular the case of Confucian commentators who stress the poems'
political significance. The section of the Wind of State contains 160 songs and is subdivided geographically
into fifteen sections, one for each of fifteen states in ancient China. Most of them deal, however, with the
lives of the common people--their work, play, festivities, joys, and hardships. The Wind of Wei (魏风)is
number 10 from the "Wind of State （国风）”. This poem as metaphorical expresses the grateful
sentiments of the people of Wei to Duke Hwan, who rescued them from invasion.
53
Great Learning is one of the four books, including The Doctrine of the Mean, The Analects and The
Mencius. They were edited by Confucius.
54
Gene Allen Smith, Thomas Jefferson: Reputation and Legacy, in Journal of American History, Jun 2007,
Vol. 94 Issue 1, pp.260-261.
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for political and economic success for the nation-state in the modern world.”55 My intent
is to bring to light to what was the founders’ efforts to adopt some principles of
Confucian moral philosophy and made them into the fiber of the new virtue met the
requirement of a free and democratic society. The founders tried to develop good morals
to ensure that the democratic system would function in correct direction. They attempted
to use Confucian moral philosophy to safeguard the democratic system, build private
virtue, and bring up citizens with good morals to serve the new nation. Through the
founders’ efforts, Confucian moral philosophy contributed greatly to the formation of the
American virtue.
__________
Appendix One
The following two chapters are from Analects by Confucius
【第一章】子曰、為政以德、譬如北辰、居其所、而眾星共之。
CHAP. I. The Master said, ''He who exercises government
by means of his virtue may be compared to the north polar
star, which keeps its place and all the stars turn towards it.''
【第三章】【一節】子曰、道之以政、齊之以刑、民免而無恥。【二節】道
之以德、齊之以禮、有恥且格。
CHAP. III. 1. The Master said, ''If the people be led by
laws, and uniformity sought to be given them by punishments,
they will try to avoid the punishment, but have no sense of
shame. 2. ''If they be led by virtue, and uniformity sought to be
given them by the rules of propriety, they will have the sense
of shame, and moreover will become good.''
Appendix Two: Thomas Paine’s quote from Confucius
顏淵問「仁」。子曰：「克己復禮為仁。一日克己復禮，天下歸仁焉，為仁由己，
而由人乎哉？」顏淵曰：「請問其目。」子曰：「非禮勿視，非禮勿聽，非禮勿
言，非禮勿動。」顏淵曰：「回雖不敏，請事斯語矣！」
55
Joseph J. Ellis, American Creation: Triumph and Tragedies at the Founding of the Republic, Alfred
Knoopf, a Division of Random House, New York, 2007, p.3.
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Yen Yüan said, "I beg to ask the steps of that process." The Master replied, "Look not at
what is contrary to propriety; listen not to what is contrary to propriety; speak not what is
contrary to propriety; make no movement which is contrary to propriety." Yen Yüan then
said, "Though I am deficient in intelligence and vigor, I will make it my business to practice
this lesson."
Legge XII.1
Analects of Confucius
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Appendix Three: Jefferson’s clipping of the poem
A Very Ancient Chinese Ode
Translated by John Collegins seq
Quoted in the To Hio of Confuciues56
(….from a manuscript presented in the Bodlein Library)57
The following ode has been translated into Latin by Sir William Jones58, who informs us to
his Treatise on the second classic book of the Chinese, that the Ode is taken from 1st Vol.
of the Shi King.59 “It is a panegyrick (says he) on Vucan. Prince of Guey, in the Province of
Honang, who died near a century old, 756 years before the birth of Christ. The Chinese
poets might have been contemporary with Homer and Hesiod, or at least must have written
the Ode before the Iliad and Odyssey were carried into Greece by Lycurgus.”
SEE! how the silvery river glides,
And leaves' the fields bespangled sides !
Hear how the whispering breeze proceeds!
Harmonious through the verdant reeds!
Observe our prince thus lovely shine!
In him the meek-ey'd virtues join!
Just as a patient carver will, Hard ivory model by his skill,
So his example has impress'd Benevolence in every b[re]ast;
Nice hands to the rich gems, behold,
Impart the gloss of burnish'd gold:
Thus he, in manners, goodly great,
Refines the people of his state. True lenity,
how heavenly fair !
We see it while it threatens,—spare!
What beauties in its open face!
In its deportment—what a grace!
Observe our prince thus lovely shine!
In him the meek-ey'd virtues join!
His mern'ry of eternal prime,
Like truth, defies the power of time!60
子 曰 ： 「 於 止 ， 知 其 所 止 ， 可 以 人 而 不如 鳥 乎 ！ 」
詩 云 ： 「 穆 穆 文 王 ， 於 緝 熙 敬 止 ！ 」 為 人 君 ， 止 於 仁； 為 人
臣 ，止 於敬 ； 為 人 子 ， 止 於 孝 ； 為 人 父 ， 止 於 慈； 與 國 人 交 ，
56
It is the ancient translation of the Great Learning.
Bodlein Library, the main research library of the University of Oxford, was established in 1602.
58
Sir William Jones (1746-1794) was an English scholar and the founder of the Asiatic Society.
59
It is Shi Jing in Chinese phoenix, which has been translated variously as The Book of Songs, Classic of
Poetry, or Book of Odes.
60
Jonathon Gross, p.163. This poem is title The Odes of Wei (Prince of the Wei State). It is in the section
of the Airs of the States in the Book of Ode.
57
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止 於 信 ．詩 云 ： 「 瞻 彼 淇 澳 ， 菉 竹 猗 猗 ． 有 斐 君 子 ， 如 切 如
磋， 如 琢 如磨 ． 瑟兮 僩 兮 ， 赫 兮 喧 兮 ． 有 斐 君 子 ， 終 不 可諠
兮 ！ 」 如 切 如 磋者 ， 道 學 也； 如 琢 如 磨 者 ， 自 脩 也 ；瑟 兮 僩 兮
者 ， 恂 慄 也 ； 赫 兮喧 兮 者 ， 威 儀 也； 有 斐 君 子， 終 不 可 諠 兮
者 ， 道 盛 德 至 善 ， 民 之不 能 忘 也 ．
詩 云 ：「於 戲 前 王 不 忘 ！ 」 君 子 賢 其 賢 而 親 其 親 ， 小 人 樂 其 樂
而 利 其 利 ， 此 以沒 世 不 忘 也 ．右 傳 之 三 章 ． 釋 止 於 至 善 ．
子 曰 ： 「 聽 訟 ， 吾 猶 人 也 ， 必 也 使 無 訟 乎 ！ 」 無 情 者不 得 盡
其辭 ． 大畏 民 志 ， 此 謂 知 本 ．右 傳 之 四 章 ． 釋 本 末 ．
In the Book of Poetry, it is said, "Look at that winding course of the Ch'i, with the
green bamboos so luxuriant! Here is our elegant and accomplished prince! As we cut and
then file; as we chisel and then grind: so has he cultivated himself. How grave is he and
dignified! How majestic and distinguished! Our elegant and accomplished prince never
can be forgotten." That expression-"As we cut and then file," the work of learning. "As
we chisel and then grind," indicates that of self-culture. "How grave is he and dignified!"
indicates the feeling of cautious reverence. "How commanding and distinguished!
indicates an awe-inspiring deportment. "Our elegant and accomplished prince never can
be forgotten," indicates how, when virtue is complete and excellence extreme, the people
cannot forget them.
In the Book of Poetry, it is said, "Ah! the former kings are not forgotten." Future princes
deem worthy what they deemed worthy, and love what they loved. The common people
delight in what delighted them, and are benefited by their beneficial arrangements. It is
on this account that the former kings, after they have quitted the world, are not forgotten.
500 BC THE GREAT LEARNING Confucius translated by James Legge [1893]61
61
It is available at http://www.sacred-texts.com/cfu/conf2.htm
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