Li (Confucianism)

Li (simplified Chinese: 礼; traditional Chinese: 禮; pinyin: lǐ) is a classical Chinese word which is commonly used in Chinese philosophy, particularly within Confucianism. Li does not encompass a definitive object but rather a somewhat abstract idea and, as such, is translated in a number of different ways. Wing-tsit Chan explains that li originally meant "a religious sacrifice but has come to mean ceremony, ritual, decorum, rules of propriety, good form, good custom, etc., and has even been equated with Natural Law."

The rites of li are not rites in the Western conception of religious custom. Rather, li embodies the entire spectrum of interaction with humans, nature, and even material objects. Confucius includes in his discussions of li such diverse topics as learning, tea drinking, titles, mourning, and governance. Xunzi cites "songs and laughter, weeping and lamentation...rice and millet, fish and meat...the wearing of ceremonial caps, embroidered robes, and patterned silks, or of fasting clothes and mourning clothes...unspacious rooms and very nonsecluded halls, hard mats, seats and flooring" as vital parts of the fabric of li.

Among the earliest historical discussions on li stands the 25th year of Zhao Gong (Chinese: 昭公; pinyin: zhāo gōng) in the Zuo Zhuan.

Li consists of the norms of proper social behavior as taught to others by fathers, village elders and government officials. The teachings of li promoted ideals such as filial piety, brotherliness, righteousness, good faith and loyalty. The influence of li guided public expectations, such as the loyalty to superiors and respect for elders in the community.

Continuous with the emphasis on community, following li included the internalization of action, which both yields the comforting feeling of tradition and allows one to become "more open to the panoply of sensations of the experience" (Rosemont 2005). But it should also maintain a healthy practice of selflessness, both in the actions themselves and in the proper example which is set for one's brothers. Approaches in the community, as well as personal approaches together demonstrate how li pervades in all things, the broad and the detailed, the good and the bad, the form and the formlessness. This is the complete realization of li.

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