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5. Maintaining Social Hierarchy and Order
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530 book VII [jintui], making good arrangements [zhouxuan], using proper language [xiuci], and making a good appearance [zhirong] will also reinforce one’s dignity if they are studied and practiced. If the magistrate chooses one of the days during the spring and autumn and personally performs the rite at the county school, leading the students and teaching them the spirit underlying the ritual ceremony, some of the participants will certainly be impressed and will make the opportunity a great turning point in their lives. CHAPTER : MAINTAINING SOCIAL HIERARCHY AND ORDER Discriminating between High and Low Social Status Is Indispensable in Stabilizing the People. When Rank or Status Loses Its Gravity to the Degree That It Becomes Ambiguous and the Social Hierarchy Falls into Disarray, the People Will Be Scattered , and the Society Will Be Out of Control. The Book of Changes states, “Discriminating high and low social status stabilizes the aims of the people. Li [treading cautiously, ᒓ] is li [propriety, ⚨].” The Book of Rites also says, “The relationship of the king and his subjects, and of men of higher rank and lower rank, cannot be regulated without the rules of propriety.” In the olden days sage kings marked the qualities of myriad things by contemplating their forms and surveying their patterns, and Huangdi, Yao, and Shun secured good order in their domain simply by regulating their garments. Since they instituted distinction of grades in virtually everything, such as official uniforms, tassels of banners, vehicles, grooves in the roofs, sacrifices, foods, and so forth, the distinction between high and low social status was clear and duly observed. This was the way in which the sages ruled the world and stabilized their people. Discriminating between high and low social status used to be no less strict in the customs of our country, and people knew who they were and acted accordingly . In modern times, however, when the power of nobles has declined because of partiality in dealing with offices, titles, and stipends, wealthy clerks and people have begun to demonstrate their power. The luxuriousness shown in their houses, the furnishings of their horses, their clothes, and their foods all have exceeded the boundary of propriety. Since men of low status thus look down on those of high status, and the latter have become helpless in the face of such a degree of classlessness, how can one bring the people together into one body and vitalize it to make the blood circulate? Discriminating between high and low social status is an urgent priority. 299. The literal translation of the title in the source text is “discriminating between high and low.” Rites and Ceremonies 531 Since There Are High and Low in Clan Status, the Difference Should Be Duly Observed ; Since There Are Strong and Weak in Power, the Status and Circumstances of Individuals Must Be Taken into Account. These Two Things Are So Essential That Neither of Them Can Be Abolished. In antiquity there were four principles in governing the state: first, to love one’s family and relatives; second, to show respect to the high and noble in a manner befitting their social status; third, to treat seniors in a manner befitting their age; and fourth, to deal with the virtuous in a virtuous manner. To love one’s family and relatives is benevolence [ren]; to show respect to the high and noble in a manner befitting their social status is righteousness [yi]; to treat seniors in a manner befitting their age is propriety [li]; and to deal with the virtuous in a virtuous manner is wisdom [zhi]. In addition to the love of one’s family and relatives, social status, age, and benevolence are three things to be respected [sandazun], and this is a universal principle of all ages. What does it mean to show respect to the high and noble in a manner befitting their social status? The status of one who becomes a superior man through his service to the state is noble; the status of one who becomes a small man through making his own living is low. The status of men, therefore, has only two grades: high and low. However, if the descendants of the superior man follow the Way [Dao], devote themselves to learning, and observe the rules of propriety, they still deserve to be treated as nobility even though they never serve in the state. Nevertheless, the descendants of lowborn people dare to treat them disrespectfully , and this is the first thing that needs to...