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An Evaluation of the Chen Jingyuan Case Based on Confucius's Philosophical Core Ideas

Confucius (551-479 BCE), the foundational thinker of Confucianism, articulated a philosophy centered on ethical self-cultivation and social harmony in the *Analects*. His core ideas emphasize *ren* (benevolence or humaneness) as the supreme virtue, guiding moral reciprocity; *li* (ritual propriety) as structured conduct fostering communal order; the *junzi* (exemplary person or gentleman-scholar) as a model of integrity through learning and righteousness; rectification of names (*zheng ming*), ensuring words align with reality to prevent chaos; and the ruler's role in moral governance, where virtue inspires obedience over coercion. Confucius advocated harmony (*he*) through ethical education, not punitive force, viewing unjust law as a failure of benevolence. The Chen Jingyuan case—a doctoral scholar sentenced to 20 months for "picking quarrels and provoking trouble" (PRC Criminal Law Article 293) over Twitter forwards—through Confucius's lens, exemplifies a profound ethical lapse: the judiciary forsakes *ren* and *li* for coercive disharmony, misrectifying names to label inquiry as "disruption," betraying the *junzi*'s virtue and the ruler's moral mandate.

#### 1. The Betrayal of *Ren* (Benevolence): Punitive Coercion Over Moral Reciprocity

Confucius's *ren* demands empathy and mutual humaneness, the root of all virtues—rulers must cultivate it to inspire loyalty, not fear.

The verdict flouts this: sentencing Chen for scholarly forwards (e.g., Hayek critiques or the "Trump-kneeling Xi" cartoon) without evidence of harm ignores reciprocal benevolence—his intent was humane inquiry, not malice. The closed-door trial and "shut up" directive embody un-*ren*: no moral dialogue, only force, contradicting Confucius's dictum, "To govern is to correct" (*Analects* 12.17). The prosecutor's unverified admission underscores cruelty: benevolence would rectify names through evidence, not presumption ("high education implies discernment"). This erodes harmony: punishing a *junzi*-like scholar alienates the educated class, fostering resentment over reciprocity.

#### 2. Misapplication of *Li* (Ritual Propriety): Procedural Rigidity Undermining Ethical Order

*Li* prescribes rituals for social harmony, but Confucius warned against empty formalism—true *li* embodies *ren*, ensuring justice through measured conduct.

The non-oral appeal and barred defense pervert *li*: procedural "order" becomes rigid farce, devoid of ethical measure—no weighing of Chen's prison letter (categorizing "rumors" into art/emotion/reason/fact) against "disorder." Selective enforcement (millions of similar forwards unpunished) exposes hypocrisy: *li* demands consistency, not caprice. Confucius would critique this as "ritual without righteousness" (*Analects* 17.21)—the "evidence chain" is hollow propriety, ignoring anomalies like zero societal ripple. True order requires virtuous rulers; here, procedural *li* serves coercion, fracturing communal bonds and inviting chaos.

#### 3. Rectification of Names and the *Junzi*'s Role: Linguistic Distortion Betraying Moral Governance

*Zheng ming* insists words match reality to avert disorder; the *junzi* rectifies through exemplary virtue, guiding rulers toward benevolent rule.

The charge "picking quarrels" distorts names: Chen's inquiry—rectifying economic "truths" via forwards—is misnamed "disruption," unrectified by evidence (no causal harm). As a scholar-*junzi*, Chen's letter embodies rectification (avalanche theory denying chaos), yet suppression ("upper-level instructions") betrays governance: rulers must heed virtue, not fiat (*Analects* 2.1). This linguistic perversion echoes Confucius's warning: "If names be not correct, language is not in accordance with the truth of things" (*Analects* 13.3)—judicial distortion sows disorder, undermining the moral exemplar.

#### Conclusion: Confucius's Lens on the Case—A Disharmonious Eclipse of Virtue

From Confucius's ethical humanism, the Chen Jingyuan case is a lamentable eclipse: *ren* yields to cruelty, *li* to empty rite, and *zheng ming* to distortion, fracturing harmony under unvirtuous rule. As of October 22, 2025, no retrial or exoneration has occurred; Chen's account remains dormant, its silence a poignant call for rectification. This case cautions: without benevolent governance, order devolves to chaos. As Confucius taught, "The ruler is the measure of the state"—may virtue yet dawn.