Another familiar story on the sexual revolution in China:
The no-tell motels in Beijing’s university districts pulsate with sex.
Every weekend, lusty college couples make a beeline past greasy
spoon restaurants and bootleg video game shops for the dim hotel
lobbies to book three-hour blocks of privacy. Students fill half the
simple but tidy rooms at the Cheng Lin Ming Guang Hotel, a 10-minute
walk from Beijing Normal University.China is in the midst of a
sexual revolution, a byproduct of rising prosperity and looser
government restrictions on private life. The relaxed attitudes about
sex mark a historic turnaround from the days when love and sex were
denounced as bourgeois decadence, and unisex Mao suits and drab
austerity were the norm.
They don’t add the usual line about the loss of Confucian propriety, but it does call to mind Analects 16.7:
Confucius said: "The noble-minded guard against three things: in youth, when ch’i and blood are unsettled, they guard against beautiful women; in their prime, when ch’i and blood are unbending, they guard against belligerence; and in old age, when ch’i and blood are withering, they guard against avarice.
Sounds like the boys down at Shida have a whole lot of unsettled ch’i.
I don’t think Confucius was a prude. After all, he visited with Lady Nan (6.27), who had a bad reputation for these things, and Heaven did not come down upon him. We don’t know if he had sex with Lady Nan (I imagine not) but even if he didn’t, he did not let her ill repute to stand in the way of visiting with her.
Sex was obviously important to him for reproduction – to carry on the cultivation of our closest loving relationships – but if there was a bit of fun to have in it, then why not? As long as it did not get in the way of Duty.
Let me push it a bit further by raising the question of homosexuality. Would Confucius have rejected it? Most likely. But does a contemporary application of Confucian thought necessarily have to reject it as well? No. What matters, I think, is not so much the sex as how much and to what purpose. A Confucian would likely be uncomfortable with a personal identity that emphasized sexuality, which would elevate that physical interaction above other, more fundamental, social interactions. But if a homosexual person maintained a committed relationship with a partner while carrying out his or her other essential social duties, why not? Indeed, given the importance of committed enactment of Duty, a contemporary Confucian would find virtue in gay and lesbian marriage.
What would make Confucius most unhappy with the most recent story about sexual liberation in Beijing is this:
Maintaining a relationship can be too much work, Chu added. "If when we
eat I always put food on your plate for you and one day I don’t, then
you might get mad and fuss at me. These little fights are really hard,"
she said. "So you might have a one-night stand. It’s just so much
easier."
If the sex is taking us away from tending to our social relationships, then it is taking us away from Humanity, and that is, for a Confucian, a sad, sad thing.
Leave a reply to Robert Cancel reply