PrajnaVihara_Vol23_No2_P2.pdf 39 Vol. 23 no. 2 July to December 2022, 39-52 © 2000 by Assumption University Press A COMPARATIVE ANALYSIS OF THE IDEA OF THE ‘IDEAL MAN’ IN CONFUCIAN AND YORUBA THOUGHT Oluwatobi David Esan1 and Adekunle Muhydeen Adedoja2 ABSTRACT The comparative analysis of Oriental and African thought is starting to grow. This is not surprising because there are African thought and Oriental thought. One concept which is worthy of examination is the concept of the ideal or perfect man. This work sets to compare the idea of the the Yoruba Thought Systems. The work considers the educational, historical and sociological factors that lead to the development of the ideal man. In Confucian thought the term used is and in Yoruba thought it is . how this formation of the ideal man is increasingly less Keywords: man, perfect man 40 Introduction tradition. It is considered an important concept in religious thought, for instance in Islamic thought and Buddhist thought. This is also an important consideration in both African and in Chinese thought, especially with regard to the education or the development of the ideal man. In Africa, the Yoruba people, emphasize respectable character. They believe that education is not just about academic performance but rather encompasses the overall moral and character development of a child. For instance, a good person is not equivalent to a learned person. In Chinese culture there is emphasis on character development beginning with the child, and this extends to the idea that only people with good character should be allowed to hold political positions. The Yoruba calls a person that exhibits an ideal character , Confucianism calls such a person . This paper carries out a comparative analysis and critical evaluation of the ideal man both as and as . The work concludes by The Concept of in Confucianism “Confucianism emphasizes ethics, and the orderly arrangement of society and in correct relationships between people.”3 Confucius himself lived during the Eastern Chou Dynasty, a time when China was split up into a number of smaller republics, each of which was ruled by a warlord or aristocrat who gave the emperor, who oversaw the Middle Kingdom (China) from the capital Loyang, little more than lip service. The regular battles between these republics upended the social order. A philosophy of society that would serve as a unifying force and could bring the Chinese people together was therefore desperately needed. “A need, of which the philosophy of Confucius was eventually the most successful.”4 People according to the Confucian moral order are divided into many groups based on their diverse levels of moral development. One who embodies moral excellence is referred to as “the superior person” 41 ( ) “Those who not only have superior moral character themselves but also help others to cultivate themselves, are men of humanity (men of bring succor to the multitude, are the sages 5 select few people. If moral perfection is the aim of our existence, we examines human nature. Instead, he places more emphasis on the goal of moral development. Or as Waley says: “Confucius is more concerned with what we can become than with what we are born as.”6 examine who we are at birth in order to comprehend our moral objective. that although we are born righteous, we can make mistakes due to our numerous passions. Until he turned 70, he could not even assert that he had total control over his desires. Smith writes: “Therefore, in his view, Human beings are not born perfect, but we can perfect.”7 Or as state. The superior person is concerned is concerned with personal favors.”8 Confucius also says, “The superior person seeks the way and not a mere living... The superior person worries about the way and not about poverty.”9 We cannot devote our complete attention to the development of our moral qualities if we crave worldly possessions and bodily comfort. Confucius says: “A fellow who is ashamed merely of shabby clothing or meager food is not even worth conversing with.”10 To fully attend neglected to develop my virtues? Have I fallen short of going into what 42 just discovered to be right? Have I been able to make up for my mistakes? Thus, a person who is interested in seeking the proper way is constantly diligent and never self-justifying. As Benjamin Schwartz puts it: “Moral cultivation is a long and the superior person.” They are superior not by nature, but by their constant practice of self-examination and self-reform.”11 But why is it necessary our present level of comfort? Confucius held that discovering what it meant to be a person was the goal of life. He adheres to a moral code that considers all of humanity: Ren (humanity). Finding a single Western ethical standard that may be compared to the concept of live, nor is it something that can be acquired by a single action. The ideal man, the good man, or the superior man is a common theme in Confucian moral philosophy. This hypothetical perfect man is the person who embodies every aspect of Confucian morality. He is a man of morals who understands how to respond to any challenge in life needs and well-being rather than being egotistical or self-centered. He is impartial rather than narrow-minded, and what is right rather than what will make money drives his behavior. He is a man of action who speaks and a cordial interaction with others. He is a loving man. Confucius like Aristotle believed that virtues may be found in between two extremes. The ideal man steers clear of extremes and upholds equilibrium in his behavior. He does what is proper in the situation in which he is. He does not exceed this. He also performs the duty of a parent by providing and caring for them while yet alive and helping them complete their projects 43 and care for their descendants after they have died. However, several issues can be raised from the Confucius idea of First, if Confucius himself did not attain the state until the age of 70. This suggests that such an attainment may never exist among the youth This idea of experience also brings into challenges the entire basis of Confucius philosophy. For his positions were not divinely bestowed life experience. So to what extent should a moral principle be guided an objective ethics? Because, if we are to hold on to what Confucius is saying, it implies that the society has the capacity drive people towards moral goodness but on a contrary, a scholar like Jean Jacques Rousseau would reject such an idea. Needless to say that, some of Confucius prescriptions are indeed good moral standards that should be adopted. The philosophy is tailored towards regulation of human excesses. But we see that it still needs man. The Yoruba Conception of The Yoruba people of Western Nigeria have a long tradition and a cherished culture which they strive to preserve. For the Yoruba, ethics or morality is of the utmost of importance when considering life. “The moral concept that is most highly valued is the concept of . Conceptually, the concept is a derivative noun which has the words – “ ” as its morphological components. Literally translated and separately, means the chief or master of (character), and translates as “the baby begotten by the chief of Iwa.”12 44 Such a child is thought of as a paragon of excellence in character. So, who exactly is an ? Generally, an is a individual who combines all the virtues. Akinyemi opines that “the principles of Yoruba traditional education are based on the concept of translated loosely as an “ideal being”.13 Akanbi and Jekayinfa in similar way assert that, “the end of Yoruba traditional education is to make every is to be of good character. That is why the goal of Yoruba traditional education has always been to foster strong character in the individual and to prepare each person to become a useful member of the community”.14 Also, “the concept of “ ” is seen as the peak of moral goal is in all cases to be an . This is the popular conception of but it has some ambivalence”.15 Segun Gbadegesin suggests that every baby is born an omoluwabi and that Olu-iwa means “God, the creator of every infant.”16 Yet in terms of Yoruba linguistic structure, refer to a respectable father with a sterling character. However, there is no assurance that the child would continue to be a person of dignity or an exemplar of character like the biological father who was created by olu-iwa. Additionally, the ambiguity may be seen in the chance that the child might end up being an Omoluwabi while not being born to a person of honor. The conception of by Sophie Oluwole cultural experience. 17 According to her, “the phrase is incomplete because it raises the question: (a child whose character takes after... who?)”. In the light of this, Oluwole sees “ as ‘ (a person that behaves like someone who is well nurtured and lives by the precepts of the education s/he has been given)”.18 This perspective helps us understand Omoluabi in Yoruba culture better because it teaches people how to be self-disciplined and responsible in both their private and public lives, which is a quality that wins respect in Yoruba society. And 45 contrast to eniyan-keyan or eniyan la-san, which mean “caricature person” and “a worthless child,” respectively. As a result, the Yoruba frequently substitute the adjective eniyan-gidi, which means “an ideal person,” for the noun omoluwabi, which means “a good person.” Fafunwa then listed roughly seven fundamental aims or objectives of indigenous education, all of which centered on developing the whole man. character. To inculcate respect for the elderly and those in positions of authority. To develop intellectual skills. healthy attitude towards honest labor. To develop a sense of belonging and to participate actively in family and the cultural heritage of the community at large.19 However, the concept of is such that is controversial in itself, because, there are no universal qualities that point to who an to does dilemma. For Instance, can an steal in case of death threatening starvation among others. Does moral action change the status of who an is, or an remains It the conformity to the societal values that makes someone an , or when someone maintains what he or she thinks is right. Because not all societal standing are good, yet they are accepted. For demise a Yoruba king in Nigeria in early history would not be considered to be an by the society at that time. So who confers the of 46 Comparison of the Concept of with One of the most important things that must be noted in bringing the features of the Chinese philosophy and that of the Yoruba together is that the concept of an ideal man, which means someone with good character, an ideal man in Chinese philosophy is , which also suggests the understanding of for the Yoruba people. An is someone that has Iwapele and according to Wande Abimbola “is ” Hence both cultures ensure that people are gentleman and not just gentleness in the aspect of keeping mute, but in the aspect of maintaining a good character. Confucius asserted that, “A superior man in dealing with the world is not for anything or against anything.” He follows righteousness as the standard”.20 A crucial moral and psychological characteristic of an Omoluabi is called intention towards others. “A person is expected to have, along with being truthful and honest. (character)”21 (iwa rere) and bad character may be found (iwa ibaje or iwa buburu). We can see that the act of performing a righteous deed cuts across the two or a gentleman must follow righteousness and have good intent towards humanity. An ideal man in both systems of thought is a person with a righteous character and good behavior. It must be noted that the hallmark of both philosophies is character formation, which will in turn lead to a better nation.22 This is also consistent with , which is a person that has been able to master himself and can respond to situations in the right way. He knows the right words to say and always speaks the truth. He is hard-working and intelligent. Confucius said, “The superior man has nine wishes.”: 47 In seeing, he wishes to see clearly. In hearing, he wishes to hear distinctly. In his expression, he wishes to be warm. In his appearance, he wishes to be respectful. In his speech, be serious. When in doubt, he wishes to ask. When he is when he sees an opportunity for gain, he tries to think of righteousness”.23 These are similar traits that cut across both and . well at ease. This statement of Confucius demonstrates the importance of moderation in the life of . The Yoruba also preach moderation as a core virtue of . This is evident in the Yoruba axiom that says , that is, when you are not moderate in your dealing, you are disgraced or . All this pointer to the fact that must be moderate in all his actions. The Yorubas will say which means that an Omoluabi is expected to take care of his parents when they grow old, and to obey and be respectful to them while still alive. This they express that, , that is ‘a child that eyes his mother with disrespect who is must be able to obey the parent and take care of them even brothers will show disrespect to superiors, and there has never been a man who is not disrespectful to superiors and yet creates disorder,” and continues, “A superior man is devoted to the fundamental (the root). piety and brotherly respect are the roots of humanity (jen)”.24 This shows that to become it depends on how well you are respectful in your immediate home, the Yoruba will also say, , that is the behavior from home takes one to the larger society. 48 Moreover, both and also applies to the event of and among the Yoruba. A good child to look after the deceased parents and make sure their legacy lives on. These are similar traits in both philosophies. Lastly, Confucius said, Wealth and honor are what every man desires.” But if they have been obtained in violation of moral principles, they must not be kept. Poverty and humble station are what every man dislikes. But if they can be avoided only in violation of moral principles, they must not be avoided. If that name? A superior man never abandons humanity, even for the lapse of a single meal. In moments of haste, he acts according to it.”25 This statement is similar to Yoruba proverbs that say which means ‘a good name is better than silver the acquisition of wealth. Conclusion Although the concept of “good man” and “ ” in both Confucianism and the Yoruba thought systems aim at promoting a better individual, some of the doctrines or positions of these concepts might a need to critically examine some of these basic assumptions, to rescue them from being empty dogmas. First, both worldviews require that a good person should foster the problem comes when the legacy of a deceased parent is not good, or ? We believe that the 49 child should not be pressured into living the legacy of the parent, but rather encouraged to discriminate between the good and bad, and strive to continue the good and acceptable values of the parent. Second, both world views do not give special credence to the society one is born into or lives in. Taking cognizance of the fact that a as a good man is someone who has been brought up in a good society. What we regard as character formation or mastering oneself is not done in isolation from society, so if society is bad, it is very much possible that it will frustrate or perhaps corrupt the good man. This insight was evident as to say that in recent times, the concept of both and has and political interests. People who are bad are called good because they do what pleases the leaders of the day. Both philosophies embrace the fact that a child should take care of their parents when they grow old. Undoubtedly, this is a good thing that should be encouraged in all cultures philosophy, but if we consider some older Yoruba metaphysical practices, we can understand why children tend to abandon their parents even in old age. Needless to say that the concept of good man enhances a humanist philosophy that enables a better life. Yet along with preserving this concept we must re-examined some of its characteristics and applications if we hope to try to universalized it as a moral standard. It must be stressed that both and could either be a male or female. This paper has been able to identify the fact that every culture has their idea or conception of a good man and goodness is a core virtue of every culture. Through comparative analysis we have been able to draw out critical synergy between the Chinese philosophy and the Yoruba philosophy. Although the in philosophy allows us to search for its more universal elements. By contrasting the idea of the ideal man between the Chinese and Yoruba 50 culture, we can further clarify the ideal of the ideal man and its meaning ENDNOTES 1 Department of Philosophy, University of Ibadan, Ibadan, Nigeria. Email: esanoluwatobi1@gmail.com 2 Muhydeen Adekunle ADEDOJA, Department of General Studies, Adeseun Ogundoyin Polytechnic, Eruwa, Oyo State. Email: lizzycom70@yahoo.com 3 Smith, D. H, 4 Smith, D. H, , 213. 5 “The Perfect Gentleman in Confucianism” 2. 6 Waley, A, , 45 7 Smith, D. H, , 214. 8 Raymond Dawson, Confucius, (United Kingdom: Oxford University Press, 1981), 45. 9 Raymond Dawson, , 46. 10 Waley, A, , 112. 11 Smith, D. H, , 13. 12 Fayemi, A. K, “Human Personality and the Yoruba Worldview: An Ethico- Social Interpretation” The Journal of Pan African Studies, vol. 2, no. 9, (2009): 16. 13 Akanbi, G.O. and Jekayinfa, A.A, “Reviving the African Culture of in the Yoruba Race as a Means of Adding Value to Education in Nigeria”. International Journal of Modern Education Research (2016): 13. 14 “Macgregor, Kirk”, Predestination, Accessed July 14, 2022, https://www. researchgate.net/publication/318755205. 11. 15 Olusola. V. O, “ : Rethinking Virtue in Yoruba Culture and Moral System”, Africology: The Journal of Pan African Studies, vol. 10, no. 9, (2007): 87. 16 Gbadegesin Olusegun, “Destiny, Personality and Ultimate Reality of Human Existence: A Yoruba Perspective,” in Ultimate Reality and Meaning, vol. 7, no. 3. (1984)173. 17 Oluwole, B. S, “Who are we, the Yoruba?” (A Key Note Paper Delivered at a Pre-Word Philosophy Day Conference, June 12 at the National Theater. Lagos, 2007), 12. 18 Oluwole, B. S, “Who are we, the Yoruba?” 13. 19 A. B. Fafunwa, History of Education in Nigeria (London: George Allen & Unwin, 1974), 20. 51 REFERENCES The Analects of Confucius. http://www.indiana.edu/~p374/Analects_of_ Confucius_(Eno-2015).pdf. Accessed May 17, 2022. 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