China’s history is thousands of years old. This history is more of a continuous expression of a profound philosophical, social and moral consciousness than just of past dynasties, wars or discoveries. One of the most durable and significant ideas in that heritage that helped shape modern China is Confucianism. Despite being an ancient school of thought, it continues to influence modern China, particularly in the areas of social structure, politics, education, social justice and leadership. Being considered as China’s “cultural DNA”, its influence, sometimes direct and sometimes indirect, remains a silent but important driving force in the country’s overall development.

Much of Chinese culture is based on the ancient Chinese philosophy and belief system known as Confucianism: philosophies of a teacher and philosopher named Confucius who lived between 551 and 479 BCE. His students recorded his ideas on morality, ethics and good manners in a number of works, the most significant of which being the Lunyu. In order to live a serene life, Confucianism encourages ancestor worship and human-centred ethics.

Keeping a shrine in one’s home for departed family members and presenting food and drink, flowers, or incense at graves are a couple of instances of ancestor worship. “Do not do unto others what you would not want others to do unto you” is the cornerstone of Confucianism. There is no equivalent in any Chinese dialect for the term “Confucianism”, which was coined by Westerners. Eventually, the practices and doctrines of Buddhism and Taoism were strongly linked to Confucian teachings. These three ideologies’ principles came to be known as The Three Teachings. All three are deeply embedded in Chinese culture.

A central concept of Confucianism is “xiao” or family loyalty. However, it is present at all societal levels and beyond family borders. For example, in modern China, the government enacted the Family Responsibility Law (2013), especially to care for the elderly, which states that children must maintain regular contact with their parents and take care of them and that failure to comply with the law can result in punishment, including the possibility of losing their jobs.

It has transformed a cultural reality that is deeply rooted in Confucian thought into a legal framework. Even in corporate China, Confucian principles are visible, with many companies having designed organisational structures consistent with his views to nurture loyalty, diligence and respect for superiors among employees.

Another important aspect is “li”: the code of conduct or etiquette. This concept has long been a part of Chinese social and cultural behaviour. Politeness in interpersonal communication, maintaining social status, showing respect and adhering to specific social roles are still an integral part of their social life. Whether it is a business meeting or a family gathering, the practice of maintaining “face” or social honour (mianzi) is a continuation of this philosopher’s principle.

This concept of ‘face’ is also relevant to modern China’s diplomatic and international relations. The 2008 Beijing Olympics was hosted as a part of a cultural effort to brighten the nation’s image (face), not merely as a sporting event.

Perhaps the greatest contribution of Confucianism is to the concept of education and leadership. Justice, peace and stability will prevail provided that a society is ruled by wise and moral people, believed Confucius. This philosophy served as the basis for the Imperial Examination System in ancient China. Today, we see the modern form of this idea in the Gaokao: China’s national college entrance exam. Every year, millions of students take this rigorous exam, since it can be used to change social status in addition to obtaining higher education.

A good university means a good job, a decent wage and a rise in family standing, all of which are correlated with strong exam scores. “Improve yourself and work for the good of society” is the Confucian morality that forms the basis of this competitive educational culture.

Confucianism has an even greater effect at the political level. The Chinese Communist Party upholds these values so much. Confucius is often quoted by President Xi Jinping in his public speeches. For example, when visiting Qufu, Shandong Province, the birthplace of Confucius, in 2014, he said, “Confucian philosophy is of immense importance in restoring the cultural self-confidence of the Chinese nation.” Through this, the state is attempting to incorporate moral and cultural values in addition to its economic might.

In addition to being a contemporary technical application, China’s “social credit system”, which tracks individuals’ social behaviour and administers rewards or penalties, has its roots in the values of moral behaviour and Confucian discipline. Those who act morally, responsibly and with discipline are rewarded under this system, while those who violate societal norms face consequences. The Chinese government defends it as a means of building a moral society. In this instance, too, it is an illustration of how Confucian values are applied in the modern era.

In addition to the state and society, Confucianism is being increasingly applied in the context of cultural renaissance. Initiatives to introduce “guosuye”, classical texts, are currently being introduced by numerous Chinese institutions. Confucius Academies for kids, which teach them manners, the Analects, the Book of Filial Piety, and other classic Chinese principles, are also growing in popularity at the private level. The state is utilising Confucianism as a cultural weapon to rebuild its own identity, which is a component of cultural nationalism.

Confucianism is, all things considered, the primary structural basis of contemporary China. It is a cultural formula, a source of political interpretation, and a code of social conduct. Confucian principles are being used as a kind of “soft power” to build China’s social stability, political legitimacy and cultural confidence in addition to China’s economic development. These values uphold morality, order and social responsibility on the one hand, while also fostering greater acceptance of governmental power on the other.

Even though Confucius died 2,500 years ago, his theories are being used today in China’s high-rise buildings, traditional rural schools, laws, and even highly developed civilisation. One must examine China’s moral foundations, where Confucianism is still practised, in addition to its economic foundations in order to comprehend the country today.

Md Joynul Abedin is ajournalist with the Daily Sun