Owning over thousands of years of history, the Chinese have created a brilliant history and culture, and at the same time have formed their own moral code that has played an important role in social development and progress. This is what we call Traditional Virtues (chuán tǒng měi dé 传统美德), which still have great significance today and whose value to the development of human civilization is now widely recognized.
Benevolence (rén 仁), righteousness (yì 义), propriety (lǐ 礼), wisdom (zhì 智) and fidelity (xìn 信) are the Five Constant Virtues (wǔ cháng 五常) which are the most important ones in traditional virtues of China. Although they all came from Confucianism (rú jiā sī xiǎng 儒家思想), they are widely acknowledged all over China. To be a moral person, the ancient Chinese cultivated and monitored themselves according to the Five Constant Virtues and carried them down to the modern life.
Benevolence
enevolence is the first and most important virtue among the Five Constant Virtues. It manifests itself in the inner mind in love and compassion for people and in avoiding harm or envy toward anyone. In terms of behavior, benevolence demands that one be amiable, not wrangle with others nor do evil deeds. To cultivate one’s attentiveness to Benevolence one should use another Confucian version of the Golden Rule: What one does not wish for oneself, one ought not to do to anyone else; what one recognizes as desirable for oneself, one ought to be willing to grant to others. Virtue, in this Confucian view, is based upon harmony with other people, produced through this type of ethical practice by a growing identification of the interests of self and other. In short, as parents treat their children, the benevolent person spares no effort to help others; one even lays down one’s life to this end, with no thought of being repaid.
Examples
More than 2,000 years ago, Han Xin (hán xìn 韩信), who later became a general of the Han Dynasty (hàn cháo 汉朝), was so poor that he couldn’t afford to eat. One day, an old woman washing clothes beside a river offered him some food. Han Xin was very grateful and said that he would reciprocate her kindness in the future. The old woman said, “I offered you food not to obtain your repayment.” The old woman even did not tell Han Xin her name, but her virtue of being ready to help others has been handed down from generation to generation.
When Fan Zhongyan (fàn zhòng yān 范仲淹) of the Song Dynasty (sòng cháo 宋朝) (960-1279 AD) was a local official, one of his subordinates died of illness and left behind a young wife and two children. Fan Zhongyan gave financial aid to them. Encouraged by Fan, other officials also showed their generosity. Their act in helping those in distress had a positive influence on the offspring of Fan Zhongyan. His son, Fan Yaofu (fàn yào fú 范耀福), inherited this virtue and always helped others.
Righteousness
Righteousness in contrast to benevolence involves thinking and acting from one’s own viewpoint. It demands rational action, self-restraint to resist temptation and the fortitude to do one’s duty. Above all righteousness is about preserving one’s integrity.
Examples
Bao Zheng (bāo zhěng 包拯) was a much-praised official who served during the reign of Emperor Renzong of Song (sòng rén zōng 宋仁宗) in China. Bao is culturally a well-respected figure in Chinese history, and is today invoked as the symbol of justice in China.
He is famous for his uncompromising stance against corruption among the government officials at the time. He upheld justice and refused to yield to higher powers including the “royal father-in-law” (guó zhàng 国丈) and the Prime Minister. Due to his strong sense of justice, he is very popular in China, especially among the peasants and the poor.
There are many legends and stories about Bao and his wit as both a detective and judge. Some famous examples include:
1. The story about Bao executing Chen Shimei (chén shì měi 陈世美), who abandoned his previous wife (and later tried to have her killed) in order to marry royalty.
2. The story of a plot to discredit a concubine by swapping her son (the new born crown prince) with a civet, in which Bao disguised as the King of Hell Yan Luo (yán luó wáng 阎罗王) to try Guo Huai (guō huái 郭槐). Guo supported Bao in front of the Emperor early in his career, making the case personally difficult for the judge. The perpetrator confessed when he thought he was in hell.
Continue reading the five consistent virtue at: http://www.foreignercn.com/index.php?option=com_content&view=article&id=5047:the-five-constant-virtues-of-china&catid=1:history-and-culture&Itemid=114