Grok
------

An Evaluation of the Chen Jingyuan Case Based on Core Ideas in Confucian Philosophy from the Hundred Schools of Thought

Confucianism (Rujia), the preeminent school among the "Hundred Schools of Thought" (Zhuzi Baijia) in ancient China, is rooted in the teachings of Confucius (551-479 BCE) and elaborated by Mencius and Xunzi. Its core ideas emphasize *ren* (benevolence or humaneness) as the foundation of moral cultivation, *li* (ritual propriety) to structure harmonious social relations, *yi* (righteousness) as ethical duty over expediency, the *junzi* (gentleman-scholar) as a model of virtue through learning and integrity, rectification of names (*zheng ming*) to align words with reality and prevent chaos, and benevolent governance (*ren zheng*) where rulers inspire obedience through moral example, not coercion. Confucianism envisions a harmonious society (*he*) through self-cultivation and reciprocal roles, prioritizing the people's welfare (*min ben*) over arbitrary power. 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 the Confucian lens of the Warring States masters, exemplifies a tragic perversion: the judiciary forsakes *ren* and *li* for unrighteous coercion, distorting names and undermining the *junzi*'s virtue, fracturing harmony in favor of disingenuous order.

#### 1. The Erosion of *Ren* (Benevolence): Coercive Punishment Over Moral Reciprocity

Confucius's *ren* is the supreme virtue—reciprocal humaneness that binds society through empathy and moral leadership, as "to govern is to rectify" (*Analects* 12.17), nurturing the people's innate goodness (Mencius) or transforming evil tendencies (Xunzi).

The verdict betrays *ren*: sentencing Chen for unmalicious inquiry (e.g., Hayek critiques or the "Trump-kneeling Xi" cartoon) presumes ill will without reciprocity, stifling the scholar's benevolent pursuit of knowledge. The closed-door trial and "shut up" directive embody un-*ren*—no moral dialogue, only force—contradicting Mencius's "nourish the people" (*Mencius* 1A.7). The prosecutor's unverified admission ignores transformation: Chen's prison letter, a *ren*-infused reflection (categorizing "rumors" into art/emotion/reason/fact), is dismissed. Confucians would lament this as ethical failure: without benevolence, governance devolves to *ba dao* (hegemonic rule), breeding resentment over harmony, as Xunzi warned that "harshness without virtue invites rebellion" (*Xunzi*, Ch. 9).

#### 2. The Corruption of *Li* (Ritual Propriety): Procedural Formality Without Substantive Justice

*Li* structures society through rituals that embody *ren*, ensuring order through ethical propriety, not empty ceremony—Confucius cautioned, "Ritual without righteousness is exhaustion" (*Analects* 17.21).

The non-oral appeal and barred defense pervert *li*: procedural "order" becomes hollow rite, devoid of substantive equity—no weighing Chen's avalanche theory against "disorder," only fiat. Selective enforcement (millions of similar forwards unpunished) exposes ritual hypocrisy: *li* demands consistency, not caprice, as Mencius insisted on impartial application for harmony (*Mencius* 4A.20). This corruption inverts *li*: the judiciary's "evidence chain" is ceremonial exhaustion, ignoring anomalies like zero societal ripple. Confucians would decry this as disharmonious excess: true *li* cultivates virtue; here, it enforces semblance, fracturing the relational web and inviting chaos.

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

*Zheng ming* insists words match reality to avert disorder; the *junzi* rectifies through virtuous example, guiding rulers toward ethical rule (*Analects* 13.3).

The "picking quarrels" charge distorts names: Chen's inquiry—rectifying economic "truths" via forwards—is misnamed "disruption," unrectified by evidence (no causal harm). As a *junzi*-scholar, Chen's letter embodies rectification (avalanche theory's elegant critique), yet suppression ("upper-level instructions") betrays leadership: rulers must heed virtue, not expediency. This linguistic perversion echoes Xunzi's warning: "If names be not correct, affairs cannot be accomplished" (*Xunzi*, Ch. 22)—judicial distortion sows disharmony, undermining the exemplary role.

#### Conclusion: The Confucian Lens on the Case—A Disharmonious Eclipse of Virtue

From Confucianism in the Hundred Schools, the Chen Jingyuan case is a lamentable eclipse: *ren* yields to coercion, *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 quiet 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.