Two general characteristics of classic Chinese philosophy are immanent transcendence and contextuality. The first of the two can be observed in Confucius’ Analects in the concept of Tian (天), while the second can be seen in the attention Confucius gives to concrete social situations, rather than to abstract universal principles. The concept of ritual propriety li (禮) regulates the relationships people are in through patterns of proper behaviour. Its highest function is the realisation of harmony. Ren (仁) is the main feature of an ethically impeccable person. Its meaning is very broad and one cannot limit it to refer to a particular virtue. It can be interpreted both as a feature of one person or as a feature of a community. The connection between li and ren likewise depends on one’s interpretation, some views take ren to be fundamental, some hold that li is the fundamental one. Filial piety xiao(孝) plays an important role in Confucian philosophy, because the latter holds relationships in the family as the most important. Zhong (忠) denotes our readiness to give our utmost when serving other people.
Epictetus’ most important concepts are cosmic order and prohairesis. Cosmic order or Zeus is an immanent force, which directs all events. Prohairesis is our volition and our rational faculty, capable of reflecting on itself. Our task is to preserve volition in its natural state, free and under our control. In the role of citizen of the world we never act in our self-interest, but rather exclusively for the good of the whole. Citizen of the world is an ideal, towards which we aspire. Until we reach it however, we act according to the requirements of our remaining social roles. Confucian role ethics and Epictetus’ role ethics differ in the importance, that each of the two gives to the family, and in the function each role ethics plays in its respective philosophy, while what they have in common is the duties associated with the role of a son.
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