64 Ancient Ideals
theme of Confucius. Compassion is the most antihierarchical of re-
ligious concepts. In it, there is nothing of ancient Greece, with its
love of order and degree. Each human being is the equal of every
other. Each human being? Yes, but it is not foolish here to include
the animals and even the plants. They too are part of the one life
that is in us and abroad (as Coleridge put it). The Buddha’s com-
mitment to reincarnation is a way to affi rm this— spirit passes into
diff erent forms of matter in a sequence that ends only with enlight-
enment, if it ends there. (One may take Bo dhi sattva vows, refusing
to accept enlightenment until every being is enlightened.) All crea-
tures suff er: all beings are, in this way— and it may be the only way
that matters— equal.
To Confucius, matters are a bit diff erent. He is devoted to br i ng i ng
into existence a class of— how far can a paradox stretch?— saintly
bureaucrats. Surely, Confucius believes, there are at least two classes
of men, the leaders and those who must be led. From the latter not
a great deal can be expected. From the leaders much has been asked,
but over time too little has been given. The best lack all conviction,
except about their own needs for wealth and power. The best are
becoming the worst. This situation Confucius is devoted to
changing.
Who is the benevolent man? Who is the gentleman that Con-
fucius prophesies and attempts to embody? He says that surely
there are many who are as well intentioned as he is, many who
possess equal or greater intelligence. But how many are there who
are as eager to learn what it takes to become a gentleman? Few, he
suggests. Perhaps none at all.
The man of benevolence is the one who always puts others be-
fore him. Though he is not immune to the lure of success, he con-
stantly subordinates success to the pursuit of higher ideals. He
places the welfare of the common people fi rst. He works unceasingly
for them, struggling for their interests. And in this, he is practical.