Rectification of Names - Confucius

Confucius

Confucius believed that social disorder often stemmed from failure to perceive, understand, and deal with reality. Fundamentally, then, social disorder can stem from the failure to call things by their proper names, and his solution to this was the rectification of names. He gave an explanation to one of his disciples:

A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music do not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect.

— Confucius, Analects, Book XIII, Chapter 3, verses 4-7, translated by James Legge

The Rectification of Names means that "things in actual fact should be made to accord with the implications attached to them by names, the prerequisites for correct living and even efficient government and that all classes of society should accord to what they ought to be". This essentially means for every action, there is a word that describes that action. The belief is that by following the Rectification of Names, one would be following the correct/right path. The rectification of names also calls for a standard language in which ancient rulers could impose laws that everyone could understand to avoid confusion. Without the rectification of names, different words would have different actions.

Each person has a social standing and a social name and with their social names comes responsibilities and duties. Ruler, minister, father and son all have social names therefore they need to fulfill their required social duties of respect (The rectification of names).

For example in the study of Chinese culture a child only speaks when a parent permits them to speak

Following orders from a person of authority means that your showing respect therefore means that you're following the Rectification of Names without even acknowledging it. Confucius' belief in the Rectification of Names is even practiced in today's society for example when a teacher asks a student to address a visitor, that student will follow the instructions.

A broader example, the only way to be a true/real ruler even in name is by following "the way of the ruler"(The rectification of names).

The teaching of Confucius consist of five basic relationships in life:

• Father to son
• Elder brother to younger brother
• Husband to wife
• Elder to younger
• Ruler to subject

In the above relationships, Confucius teaches that righteous, considerate, kind, benevolent, and gentle treatment should be applied by the former to the latter. And that with the application of such practices in day to day life, societal problems would be solved and righteous government would be achieved. The carrying out of these relational duties would equate the proper channeling of li and the correct use of zhèngmíng congruent to Confucius' teachings leading to the envisioned path of his doctrine; a moral and efficient society and individuals who have achieved the ascension to superior human beings through the principles of li and jen. The proper operation of oneself ultimately depends on the role of zhèngmíng; essentially a circle of dependency in terms of the practice and application of principles and ways.