Confuscianism and friendship 2

1Running head: A CRITICAL ANALYSIS

A Critical Analysis of “The Fifth Relationship: Dangerous Friendships

in the Confucian Context”

Nicole Horton

University of California San Diego

Making of the Modern World 21, Section B01

CRA

Professor Edmond Chang

October 16, 2012

2 A CRITICAL ANALYSIS

Abstract

The intent of this essay is to give an analytical synopsis of the article

by Norman Kutcher which is titled, “The Fifth Relationship: Dangerous

Friendships in the Confucian Context”. The article discusses the way in

which hierarchical Confucian society dealt with friendship in philosophy,

writings and practice throughout various dynastic periods.


Within Confucianism, societal relationships are comprised of five

bonds (Kutcher, 2000, p, 1615). Further background given is that hierarchy

was a fundamentally vital notion in Confucian society, being intrinsically

related to the cosmos (Kutcher, 2000, p, 1616). A counter-argument to

hierarchy by Westerners is that hierarchy is burdensome, with the rebuttal

that the extensive practice of it in China suggests some find it uplifting

(Kutcher, 2000, p, 1617).

The fifth is the topic of this article: the bond of friendship (Kutcher,

2000, p, 1615). This is a significant topic in that it has not been the focus of

most writings on Confucianism hitherto (Kutcher, 2000, p, 1617). Unlike the

other bonds friendship was not hierarchically mandated, was attained

through mutual agreement, and was not comprised of family or state

(Kutcher, 2000, p, 1615-1616). Kutcher expresses three claims: that

Confucian authors simultaneously expressed esteem and mistrust of

friendship, that this partially stemmed from the view that it held great

potential towards tearing down or reinforcing hierarchical society, and that

while friendship could offer fulfillment of man’s craving for equality, it was

beneath the other bonds because of its non-hierarchical and temporary

nature (Kutcher, 2000, p, 1618). The problem this article examines is how

Confucian authors guided friendships in support of hierarchical life in


society (Kutcher, 2000, p, 1617). The thesis of the article is that authors

tended to express a dual notion that a friendship should have beneficial

results and also be aimed at the service of the other bonds (Kutcher, 2000,

p, 1618).

The background is that hierarchy was a fundamentally vital notion in

Confucian society, being intrinsically related to the cosmos (Kutcher, 2000,

p, 1616). A counter-argument to hierarchy by Westerners is that hierarchy

is burdensome, with the rebuttal that the extensive practice of it in China

suggests some find it uplifting (Kutcher, 2000, p, 1617).

Most written guidance on friendship was directed towards upper class

males, and notions on what was acceptable flexed according to the cultural

dynamics of period (Kutcher, 2000, p, 1617). Prior to the Song period,

stipulations were more lax (Kutcher, 2000, p, 1620). However as economic

realities grew more fierce, more pressure was placed on friendship

reinforcing the individual and the four higher bonds and those which ran

abreast were seen as selfish and immoral (Kutcher, 2000, p, 1624). Writers

cautioned that poorly chosen peers could contaminate and in turn lead to

societal detriment whereas a positive peer would reinforce society (Kutcher,

2000, p, 1619).

Five hundred years after the Song period, Weng Fanggang wrote that

friendship should improve knowledge with emphasis that it shouldn’t be at

the cost of hindering oneself (Kutcher, 2000, p, 1621). Pursuing


advancement in friendship was more noble than standing firm on one’s

beliefs (Kutcher, 2000, p, 1625). The powerful potential of friendship was

further curtailed through chiding that it should mimic specific aspects of the

various hierarchical bonds (Kutcher, 2000, p, 1622-1623). While some held

fast to the contemporary views on friendship, others deviated and sought

equality in friendship as a way to cope with the acridness of their society

(Kutcher, 2000, p, 1625). Thus in the sixteenth century, friendship through

equality did in fact began to degrade the hierarchical underpinnings of

society, paving the way for companionship in marriage in the 17th century

(Kutcher, 2000, p, 1625).

In the Zhou period, a tale of infamous friendship arose and came to be

known as the Guan-Bao friendship (Kutcher, 2000, p, 1626). The story was

one of childhood friends who exhibited self-sacrifice for one another later in

life (Kutcher, 2000, p, 1626). Later when Bao fell ill, Guan refused food and

drink in concern for his friend (Kutcher, 2000, p, 1626). This was immoral

because it exalted friendship over hierarchical demands of family and state

(Kutcher, 2000, p, 1626). Despite the negative reviews, the Guan-Bao story

inspired many other similar friendships and accounts (Kutcher, 2000, p,

1626).

Some writers tried to address the threatening new trend by

comparing close friends to brothers, while implicating the possibility of

friendship being higher as it held the potential of equality, whereas brothers


had hierarchy assigned to birthright (Kutcher, 2000, p, 1627). The new

acceptable range of friendship was reconciled with Confucianism by writers

who stressed that friendship was temporary (Kutcher, 2000, p, 1627) . In

this environment, a new genre arose. It was termed the songbie poem

(Kutcher, 2000, p, 1628). It held that masculine friendship was strongest

when friends knew that life was about to take them in separate directions

(Kutcher, 2000, p, 1628) .

The article concludes that writers who tried to reinforce state values

did not try to eradicate society of friendship because it would be a futile

undertaking (Kutcher, 2000, p, 1628-1629). Instead they recognized the

capacity of such relationships to be bent towards reinforcing societal ideals

(Kutcher, 2000, p, 1629).

I think that it would be beneficial for me to consult some other authors who

are recognized as authorities on the subject of friendship and hierarchy. As

I have not yet read any other authors on the subject, I cannot yet form an

opinion as to the accuracy of Kutcher’s views. He wrote that the prevalence

of hierarchy was evidence that those who practiced it found it assuaging

(Kutcher, 2000, p, 1617). I would be interested in finding out if there is

counter evidence to this claim.

Confuscianism and friendship 2

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