Environmental Ethics in Confucian Philosophy: A Relational Perspective in Dialogue with Contemporary Environmental Thought

 

Environmental Ethics in Confucian Philosophy: A Relational Perspective in Dialogue with Contemporary Environmental Thought

 

Susanta Pramanik,

State Aided College Teacher (SACT-I),

Department of Philosophy,

Hijli College, Kharagpur,

West Bengal, India.

 

Abstract: The contemporary environmental crises, such as climate change, biodiversity loss, and ecological degradation, cannot be attributed to a failure of technology or the economy. Rather, it symbolises a profound ethical and philosophical dilemma resulting from human values, self-perception, and ethical attitudes toward the natural world. This essay contends that a skewed moral view of nature is the primary cause of environmental degradation rather than technology. Consequently, the study offers a critical reinterpretation of Confucian moral philosophy in relation to significant contemporary environmental ethics concerns, including moral extension, anthropocentrism, non-anthropocentrism, and the concept of intrinsic value.

Core Confucian ideas—Ren (humaneness), Li (moral restraint and normative conduct), and Tian (Heaven as a moral–natural order)—offer a strong ethical framework for environmental reflection even though Confucius did not express a formal environmental ethic. Li criticises excessive consumption and exploitation, while Ren advocates for a broader moral empathy that can transcend human society. Tian emphasises moral responsibility over dominance and places humanity in a broader moral-natural order.

The study concludes that Confucian ethics makes a substantial non-Western contribution to current discourse by advancing a relational model of environmental ethics.

Keywords: Confucian Philosophy; Environmental Ethics; Relational Environmental Ethics; Ren (Humaneness); Li (Moral Restraint); Human–Nature Relationship

Introduction

In the 21st century, Human civilisation is currently dealing with a serious and complex environmental issue. Industrialisation, urbanization, excessive exploitation of natural resources, deforestation, biodiversity loss, and climate change are progressively disrupting the Earth's natural balance. This crisis is not merely a result of environmental science or technological failures; rather, at its core lies a crisis of human thought, values, and ethical perspectives. For a long time, humanity has viewed nature solely as a resource to be exploited, leading to a current existential crisis for nature.

Lynn White Jr. clearly highlighted this ethical aspect of the environmental crisis. In his famous essay, "The Historical Roots of Our Ecological Crisis," he noted—

“What people do about their ecology depends on what they think about themselves in relation to things around them.” ¹(White, 1967)

This statement suggests that human behaviour towards the environment is essentially a reflection of their self-awareness and philosophical outlook. Consequently, an effective solution to the environmental crisis is not possible solely through scientific or technological advancements; rather, a re-evaluation of humanity's ethical thinking regarding nature is essential.

In this context, environmental philosophy, and in particular environmental ethics, has developed into an important philosophical discipline. Environmental ethics examines how people interact with the natural world from a moral and ethical standpoint. One of the main concerns in this discipline is whether nature is intrinsically valuable or merely useful. Do people have moral obligations to nature, or do they have unrestricted rights over it? These issues are fundamental to contemporary environmental ethics.

The reassessment of both Eastern and Western philosophy has become especially significant in this environmental ethics debate. In light of the current environmental crises, Confucian thought in particular merits reexamination. Confucius's moral philosophy includes the idea of a profoundly harmonious interaction between humans, society, and nature, even if he did not explicitly offer a thorough theory of environmental ethics. His philosophy's fundamental ideas—Ren, Li, and Tian—elucidate human moral self-cultivation and its connection to a greater moral and natural order. ²(Weiming)

According to Confucius, man is not an entity separate from nature; rather, he is a part of a moral and natural order. Although he does not directly mention environmental conservation in The Analects, he hints at a kind of moral unity between Heaven (Tien), nature, and humanity. ³(Confucius, Analects)

This concept becomes clearer in the interpretations of later Confucian thinkers, where it is stated:

“Heaven, Earth, and human beings form one unity.” (According to Tu Weiming's Confucian interpretation)

This perspective bears resemblance to the relational and non-anthropocentric thinking of modern environmental ethics. Confucius's concept of 'harmony' provides a perspective that views nature not merely as an object of consumption, but as part of a moral order.

 

The fundamental concepts of Confucius's philosophy

Confucius (551–479 BCE) is one of the most influential thinkers in Eastern philosophy. Although he did not develop an environmental philosophy in the modern sense, his ethical philosophy, which provides a framework for human self-cultivation, social order, and the relationship between heaven, nature, and humanity, is profoundly significant in discussions of environmental ethics. The primary goal of Confucius's philosophy was to establish a moral and harmonious society where human behaviour would be in accordance with a larger moral order.⁴ (Britannica)

This chapter's primary goal is to examine the major ideas of Confucius's philosophy—Ren, Li, and Tian.

Ren: Humanity and moral compassion

Ren is a central concept in Confucius's ethical philosophy. It is generally translated as "humanity," "compassion," or "moral kindness." According to Confucius, Ren is a moral quality that fosters empathy, a sense of responsibility, and moral sensitivity towards others in people. ⁵ (Confucius, Analects)In the Analects, Confucius says, “The person of ren, wishing to establish himself, also establishes others.”(Analects, 6.30)

This comment demonstrates that Ren's viewpoint is not one of self-centred morality but rather a more expansive notion of moral duty, in which one's personal well-being is inextricably linked to the well-being of others. Ren's method shows a moral tendency that has the ability to expand humanity's moral perspective beyond human civilisation to the larger living world in the context of contemporary environmental ethics.

According to Tu Weiming, Ren is "ethical empathy," which enables individuals to transcend their personal boundaries and join a broader moral community.⁶ (“Confucianism - Wikipedia”)

 

Li (Li): Behaviour, discipline, and moral conduct

Li in Confucian philosophy symbolises social conduct, customs, and moral discipline. Li is not merely limited to external rituals or formalities; rather, it is the practical manifestation of a person's inherent morality. ⁷(Britannica Editors)

According to Confucius, if Ren is the moral quality of the human heart, then Li is the social and practical expression of that quality. Ren and Li are complementary to each other. Without Ren, Li becomes mere formality, and without Li, Ren is ineffective. ⁸(Analects, 3.3)

Li establishes order, restraint, and limitations in society. This concept of restraint and limitations is particularly important in the field of environmental ethics, as it can impose a moral check against the unlimited consumption and exploitation of nature.

Tian: Heaven, nature, and moral ideals

Tien or "Heaven," is an important moral concept in Confucius's philosophy. He did not view Tien merely as a religious or supernatural force; rather, it was a moral and natural ideal with which human behaviour should be in harmony. ⁹(Britannica) Tien or "Heaven," is an important moral concept in Confucius's philosophy. He did not view Tien merely as a religious or supernatural force; rather, it was a moral and natural ideal with which human behaviour should be in harmony. ¹⁰ (Li and Wei) This perspective is consistent with the concept of environmental ethics, where nature is part of a moral order, not merely an object for human use.

2.4 Moral self-formation and harmony

An important aspect of Confucius's philosophy is moral self-cultivation. According to him, if an individual can cultivate themselves morally, then that morality extends to the family, society, and the state. ¹¹(Analects, 1.2) The ultimate goal of this moral development is harmony—a harmonious relationship between people, between individuals and society, and between humanity and nature. In later Confucian thought, this concept further developed into the idea of ​​the "unity of Heaven, Earth, and human beings." ¹²(The Doctrine of the Mean: Chapters 20 to 24)

Environmental ethics: A conceptual framework

Environmental ethics has developed as an important branch in the philosophical analysis of modern environmental crises. This field extends human moral responsibility beyond just human society to encompass nature, the living world, and the entire environment. Environmental ethics fundamentally raises the question: should the scope of human moral consideration be limited solely to human beings, or do non-human entities also deserve moral consideration?¹³ (Bunnin et al.)

The concept of environmental ethics

Environmental ethics is a branch of moral philosophy that examines the relationship between humans and nature from a moral perspective. Traditional moral philosophy focused on the moral aspects of human relationships. However, environmental ethics transcends this limitation and raises the question: Does nature possess moral significance? Are humans morally obligated towards nature?¹⁴(Stanford Encyclopedia of Philosophy).This perspective broadens the scope of morality to include animals, plants, ecosystems, and natural processes.

Anthropocentric Environmental Ethics (Anthropocentric View)

Anthropocentric environmental ethics is a perspective in which humans are considered the sole or primary focus of morality. According to this doctrine, the value of nature is determined based on human well-being, needs, or interests. In other words, the value of nature here is primarily instrumental. According to this viewpoint, environmental preservation is crucial, but it can only be used to further human welfare. However, some contend that because this anthropocentric perspective turns nature into a commodity for human consumption, it is one of the primary drivers of environmental degradation.

Non-anthropocentric environmental ethics

Non-anthropocentric environmental ethics grants moral status to other living beings and nature beyond humans. The core idea of ​​this perspective is that nature is not solely for humans; it has its own intrinsic value and dignity. ¹⁵(Stanford Encyclopedia of Philosophy)

This perspective includes several important doctrines—

Biocentrism

According to biocentric ethics, all living beings—humans, animals, and plants—are morally equal in status. According to Paul Taylor, every living being has its own "good of its own," which deserves moral consideration.

Ecocentrism

Environmental ethics gives moral importance to the entire ecosystem and environment, rather than to individual organisms. Aldo Leopold's Land Ethic is an important example of this perspective, which states that an action is ethical only when it preserves the stability, beauty, and integrity of the biotic community.

The utilitarian value and intrinsic value of nature

The value of nature is a major topic of discussion in environmental ethics. The worth of nature that is beneficial to humans is referred to as instrumental value. The value of nature that is independent of its utility to people, on the other hand, is known as intrinsic value (Holmes Rolston III).Environmental ethics is based on the idea of intrinsic value, which views nature as a moral being.

The moral status of non-human animals and nature

The moral status of non-human beings is an important topic in discussions of environmental ethics. According to this concept, humans have moral responsibilities towards animals, plants, and natural systems, because they are worthy of moral consideration. ¹⁶(Peter Singer) Confucius's ideas of "ren" and "harmony" are philosophically connected to this moral extension.

Confucian philosophy and environmental ethics

Was Confucius a human-centred philosopher?

At first glance, Confucius's philosophy may appear anthropocentric, as his primary focus is on human morality, social order, and political justice. He did not present a separate, comprehensive theory on nature or the environment. For this reason, many Western scholars initially considered Confucian philosophy to be limited in its scope regarding environmental ethics (Angle, 2009). However, a deeper analysis reveals that Confucius's anthropocentrism is not like modern utilitarian anthropocentrism. In his philosophy, humanity is not a separate, dominant entity detached from nature; rather, humans are part of a larger moral and natural order. Therefore, many contemporary scholars have interpreted Confucian philosophy as a form of relational ethics, where the human-nature relationship is based on mutual interdependence. ¹⁷(Tu Weiming)

Ren and environmental ethical sensitivity

Ren is a central concept in Confucius's moral philosophy. It is commonly interpreted as humanity, compassion, and moral concern. According to Confucius, a morally upright person (Junzi) gradually expands their moral feelings to encompass the well-being of others. ¹⁸(Analects, 6.30) Moral extensionism in environmental ethics, which progressively broadens the scope of moral consideration beyond human society, is comparable to this idea of moral expansion. ¹⁹(Singer, 1975)

Although Confucius did not specifically address the rights of animals or nature, the inherent principle of compassion in Ren can serve as a foundation for environmental moral responsibility. Ren can be described as a proto-environmental moral sensibility.

Li: Environmental restraint and moral discipline

In Confucian philosophy, Li represents social standards, rules, and behavioral discipline. It maintains human ambitions and wants within moral bounds. Confucius thought that unbridled appetites cause moral and societal chaos.²⁰ (Analects, 3.3)

This idea is connected to the contemporary environmental ethics of moderation or restraint. Uncontrolled resource extraction and excessive human consumption are two of the primary drivers of the environmental disaster. It is possible to think of Lee's moral resistance to this inclination as the ethical cornerstone of sustainable living (Rolston).

Tian and the moral-natural order

Tien or Heaven, in Confucian philosophy, is not merely a religious concept; it is a moral-natural ideal. Tien imposes moral authority upon humanity and makes people accountable to a greater moral order. ²¹ (Britannica)

This perspective is similar to the ecocentric concept of environmental ethics, where nature is considered a part of the moral order. Respect for Tian (Heaven) means respect for the moral order of nature, which morally questions humanity's unlimited dominance.

 

Harmony and environmental balance

A fundamental ideal of Confucius's philosophy is Harmony (He). This harmony is not limited to social relationships alone; it refers to the overall balance between humanity, society, and nature. The later Confucian philosopher Wang Yangming said—
Heaven, Earth, and human beings form one body.²² (Wang Yangming: One Body with Heaven and Earth)

Confucian Philosophy: Anthropocentric or Relational?

Based on the above discussion, it can be said that Confucius's philosophy cannot be simply categorised into either anthropocentric or non-anthropocentric. Rather, it is a relational environmental ethic, where humans are morally responsible participants, not rulers (Tu Weiming).

Intrinsic Value, Moral Order, and Nature: A Confucian Perspective

The central point of debate: Does Confucian philosophy recognise intrinsic value in nature?

A fundamental claim of modern environmental ethics is that nature has intrinsic value, meaning that the value of nature does not depend on human benefit or practical needs.²³ (Rolston)
In this context, an important question arises regarding Confucian philosophy—did Confucius view nature as an entity with intrinsic value, or was nature merely a backdrop for him to discuss human morality? Many critics argue that Confucius did not acknowledge the independent moral status of nature, because his philosophy centers on human morality and social order (Ivanhoe, 2002).

Confucian moral order and the place of nature

In Confucius's philosophy, nature is never a "neutral background." Tian is a moral-natural order, of which humanity itself is a part. Humans cannot go against Tian; rather, they must follow it. ²⁴(Analects, 2.4)In this perspective, nature is not merely a resource, but also a bearer of moral ideals. While this is not directly identical to the modern concept of intrinsic value, it creates an important similarity—that nature cannot be completely reduced to a mere object subject to human will.

Intrinsic value versus relational value

It is important to clarify a crucial distinction here. In modern environmental ethics, intrinsic value is often presented as an individualistic concept—that every living being is valuable in itself. But in Confucian philosophy, the concept of value is relational.

The value of nature lies within its relationship with heaven, humanity, and society. ²⁵(Tu Weiming)For this reason, Confucian philosophy can be said to offer the concept of the relational value of nature as an alternative to intrinsic value, which is becoming increasingly important in recent environmental ethics (Chan et al., IPBES).

Anthropocentric or Non-Anthropocentric? A false dichotomy.

Many reviewers raise the question: Is Confucian philosophy ultimately anthropocentric? Because humanity is at the centre of its morality. However, this question itself is a product of a modern dichotomy.

For Confucius, humanity is the moral centre, but not the source of moral authority. That authority belongs to Tian (Heaven). Humans are moral agents, but not sovereign. This position is neither strictly anthropocentric nor fully biocentric.

For this reason, it is more reasonable to call Confucian philosophy “anthropo-relational ethics” (Angle, 2012).

 

Comparative evaluation with modern Intrinsic Value theory

While Holmes Rolston III views nature as a "value-bearing system," Confucian philosophy considers nature as a "moral-order-bearing system."Although there are differences between the two positions, there is an important similarity—both oppose viewing nature as an object to be exploited by humans.

Limitations and possibilities

It must be acknowledged that Confucius did not speak directly about environmental destruction, animal rights, or ecological justice. Consequently, modern environmental policy cannot be directly derived from his philosophy. However, his relational moral ontology is capable of building a profound philosophical foundation for modern environmental ethics, especially in the context of Asian environmental philosophy.

The relevance of Confucian environmental ethics in the contemporary world

The modern environmental crisis: A moral crisis

The current environmental crisis—climate change, biodiversity loss, deforestation, and pollution—is not merely an ecological imbalance; it is also a moral disorientation. The modern concept of development has primarily viewed nature as a resource and commodity, as a result of which the human-nature relationship has become morally disconnected. ²⁶⁽UN Environment Programme)

So, technology or policies alone are not sufficient to solve the environmental crisis; a value-based ethical framework is needed, where Confucian philosophy can play a significant role.

 

 

Modern consumerism versus Confucian principles of moderation

One of the main causes of contemporary environmental destruction is consumerism and unlimited desire. The modern economic system often presents unlimited consumption as a criterion for progress (Naess).In Confucian philosophy, Li proposes a principle of moral restraint that counters this tendency. Li places human desires within limits and morally questions excessive consumption. This principle of restraint is directly connected to contemporary sustainability ethics.

Harmony and Sustainable Development

In modern sustainable development discourse, "balance" and "interdependence" are important concepts. Confucian Harmony (He) provides a profound ethical interpretation of these concepts.

Harmony is living in balance with nature rather than trying to control it. This viewpoint aligns with contemporary ecological systems theory (Capra). In this case, the philosophical basis for a non-exploitative development paradigm can be found in Confucian philosophy.

Environmental governance and ethical leadership

In Confucian philosophy, moral self-cultivation is the foundation of governance. The moral character of a ruler determines the overall moral environment of society. ²⁷(Analects, 12.17)
It is important in contemporary environmental governance because environmental policy is not enforced solely through laws; moral leadership and a sense of responsibility are essential. ²⁸(IPCC Ethics Report)

Environmental education and moral awareness

Although the reality that contemporary environmental education frequently relies on facts, it is unable to effect moral change. Confucianism sees education as a means of developing one's character. Environmental protection becomes morally motivated when nature education cultivates empathy and a sense of duty. This viewpoint is in line with the ethics of modern environmental education.²⁹(UNESCO)

The Confucian contribution to Asian environmental philosophy

Modern environmental ethics has long been influenced by Western philosophy. Confucian philosophy, as a non-Western moral resource, diversifies this field. In particular, Confucian ethics remains influential in shaping environmental policies and social values ​​in East Asia (Tu Weiming).

Confucian environmental ethics under criticism

It is important to acknowledge that Confucian philosophy does not offer direct policy solutions for the modern environmental crisis. Furthermore, due to its hierarchical social structure, it can sometimes be limited by an anthropocentric perspective. However, despite these limitations, Confucian philosophy provides a normative ethical orientation that is highly valuable in dialogue with modern environmental ethics.

Conclusion

The main objective of this article was to analyse the modern environmental crisis as a moral problem and to explore the kind of philosophical contribution that Confucian philosophy can make to environmental ethics in this context. The discussion begins by showing that the roots of environmental destruction are not merely technological or economic; rather, they are deeply connected to human values, attitudes, and moral stances. ³⁰(Lynn White Jr.)

This research first analyses the conceptual framework of environmental ethics—specifically, the concepts of anthropocentric and non-anthropocentric perspectives, intrinsic value, and moral extension. In light of this framework, Confucius's philosophy is analysed to show that although he did not directly propose any environmental theory, the core concepts of his moral philosophy can provide a significant foundation for environmental ethics.

Through the concept of Ren, Confucius provided a broad understanding of moral empathy and responsibility, which is consistent with the moral expansion of modern environmental ethics. ³¹(Analects, 6.30)

Li questions overconsumption and the uncontrolled use of resources by keeping human behaviour and desires within moral boundaries, which is an important ethical component of contemporary sustainability ethics. ³²(Csikszentmihalyi)

The concept of Tian presents humanity as part of a larger moral-natural order, where humans are not sovereign rulers over nature, but rather morally responsible participants. This perspective bears a strong resemblance to modern eco-centric thought.

This research specifically argues that it is not accurate to simply categorise Confucian philosophy as either anthropocentric or non-anthropocentric. Rather, it is a relational environmental ethics, where humans, society, and nature are bound together in reciprocal moral relationships (Tu Weiming).

Regarding the intrinsic value of nature, it has been observed that while Confucian philosophy does not directly support modern intrinsic value theory, it recognises nature as a morally ordered reality. This relational value framework offers an alternative and complementary approach to contemporary environmental ethics.

In the contemporary context, Confucian philosophy offers a powerful ethical response against consumerism, moral vacuum, and environmental irresponsibility. By emphasising moderation, harmony, and moral self-cultivation, it can provide a value-based philosophical framework for sustainable development, environmental governance, and environmental education. ³³(“Start Acting by Learning for Our Planet”)

However, this research acknowledges that Confucius's philosophy also has some limitations. His thought lacks direct policy solutions for modern environmental problems or explicit discussions of environmental rights. Consequently, Confucian philosophy needs to be reinterpreted and expanded through dialogue with contemporary environmental ethics.

In conclusion, Confucius's philosophy is not a complete, ready-made theory for environmental ethics, but it provides a profound moral foundation—one where humans are not the rulers of nature, but rather morally responsible cohabitants. This perspective can be considered an important and promising contribution to philosophical thought in addressing modern environmental crises.

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