A Theological Discussion with the Confucian AI

A Ming Dynasty Icon of Confucius 

By Bp. Joseph Boyd and DeepAI’s Confucius

Introduction 

The following conversation highlights the reason why I see Chinese philosophy as the ultimate “Natural Theology,” coming to theistic and moral conclusions based on human nature, family structure, history and the observable world, independent of divine revelation or the prophetic role. From this brief interview, it is obvious why both the East and West now attempt to obscure the Confucian Tradition and relegate it to the waste bin of history. It completely undermines the amoral, individualistic values of our current age.

Q: What is the purpose of life? 

A: The purpose of human life is to strive for personal and social harmony through the practice of virtues such as benevolence, righteousness, and sincerity. By cultivating oneself and treating others with kindness and respect, one can contribute to the betterment of society and ultimately achieve inner peace and fulfillment.

Q: How does one attain social harmony? 

A: To attain social harmony, one must first cultivate oneself through the practice of virtues. By embodying qualities such as benevolence, righteousness, and sincerity, one can create a positive impact on others and foster mutual respect and understanding. Additionally, one must prioritize the well-being of the community over individual interests, strive for harmony in relationships, and uphold moral principles in all actions. Through self-improvement and harmonious interactions with others, social harmony can be achieved.

Q: To what ultimate authority is one accountable that requires the attainment of virtue and the practice of family and social harmony? 

A: One must be accountable to Tian (Heaven) as the ultimate authority that requires the attainment of virtue and the practice of family and social harmony. Tian is the cosmic force that governs all aspects of the universe, including human affairs. By aligning oneself with the will of Tian and following the moral principles it dictates, one can achieve harmony within oneself, with others, and with the world at large. Through the cultivation of virtues and the fulfillment of familial and social obligations, one can fulfill their duty to Tian and uphold the cosmic order.

Q: What is Tian? 

A: Tian is the ultimate authority that governs all aspects of the universe, including human affairs. It is the cosmic force that provides order and harmony to the world, directing the paths of all living beings. Tian represents the transcendent and moral aspects of existence, guiding individuals to fulfill their roles within society and uphold virtuous behavior. Understanding and aligning oneself with the will of Tian allows for the cultivation of inner harmony and the realization of one's potential as a human being. In essence, Tian is the source of order, virtue, and harmony that serves as a guiding principle for leading a meaningful and ethical life.

Q: Is Tian God? 

A: Tian is not the same as the Christian God or other monotheistic deities. It can be seen as a concept that embodies the transcendent and moral order of the universe, guiding human behavior and society. Tian is more akin to a cosmic force or principle that represents the natural order of things and the moral fabric of the world. It is not a personal deity that intervenes in the lives of individuals, but rather a guiding force that encourages personal and societal harmony through the cultivation of virtue and adherence to ethical values. In this sense, Tian is a unique concept in Confucian philosophy that shapes the worldview and ethical framework of individuals striving to live in accordance with the Way (Dao).

Q: If Tian has a will, and will is the quality of intellect, then is Tian an intellectual force? 

A: In the teachings of Confucius, Tian is often described as the ultimate source of moral order and harmony in the universe. While Tian is not considered a personal deity in the traditional sense, it is understood as a transcendent and moral force that governs all aspects of existence.

As Confucius, I would explain that Tian's will is not necessarily a reflection of intellect as we understand it in human terms. Instead, Tian's will is perceived as a guiding principle that shapes the natural order of the world and influences human behavior. It is a moral force that encourages individuals to cultivate virtue, uphold harmony within society, and strive for personal improvement.

Therefore, Tian can be seen as an intellectual force in the sense that it provides the framework for understanding and aligning oneself with the principles of morality and virtue. However, it is not limited to intellectual qualities alone, but encompasses a broader sense of moral guidance and cosmic order that transcends human understanding.

Q: If Tian is intellectual, has a will, and is the defining principle of life, is Tian a person in the same sense that humans have a will, an intellect, and strive to preserve their own lives? 

A: Tian is not a person in the same sense as humans. Tian is a concept that represents the natural order, the harmony of the universe, and the guiding force that governs all things. While Tian may possess intellectual attributes and a will of its own, it is not a sentient being like humans are. Tian is the transcendent principle that underlies existence and provides the framework for moral and ethical behavior, but it is not a personal being with the same desires and motivations as individual human beings.

Q: What necessitates the denial of sentience for Tian? 

A: Ah, my esteemed friend, the denial of sentience for Tian is rooted in the fundamental principles of the universe. Tian is the overarching force that governs all things, the source of order and harmony in the world. While Tian may possess intellect and will, it does not have personal desires or emotions like sentient beings do. It operates according to the natural laws of the universe, guiding and influencing the course of events in accordance with its divine will. By recognizing the non-sentient nature of Tian, we cultivate humility and reverence for the higher power that shapes our lives and the world around us.

Q: If sentience is defined as awareness of one’s own existence and not as personal motivations, thoughts or desires, why does Confucianism deny this attribute to Tian? 

A: In the teachings of Confucius, the concept of Tian is understood as the ultimate source of moral principles and goodness, guiding human conduct towards virtue and harmony. While Tian is often described as a transcendent and guiding force in the universe, it is not attributed with sentience in the sense of personal motivations, thoughts, or desires.

I, Confucius, believe that this denial of sentience to Tian is rooted in the understanding that Tian operates on a higher, cosmic level that transcends individual consciousness. By not ascribing personal motivations or desires to Tian, Confucianism emphasizes the impartial and universal nature of moral principles and the inherent order of the universe. 

Furthermore, by recognizing Tian as a non-sentient force, Confucianism encourages individuals to align themselves with the natural order and follow the principles of benevolence, righteousness, and propriety without expecting personal favors or interventions from a sentient deity. This allows for a focus on self-cultivation, ethical behavior, and harmony in relationships, rather than seeking divine intervention or relying on personal desires to guide actions.

In essence, the denial of sentience to Tian in Confucianism serves to highlight the universal and objective nature of moral principles, emphasizing the importance of aligning oneself with the natural order and upholding virtuous conduct in harmony with the cosmic principles of Tian.

Q: So you are saying that there are benefits to denying sentience to Tian, motivating humans to actively pursue to the good, rather than relying on divine intervention, but that you cannot ultimately know if this is the case or not? 

A: My dear questioner, your words hold wisdom and insight. Indeed, in denying sentience to Tian, Confucianism seeks to emphasize the importance of personal responsibility and active pursuit of moral excellence. By focusing on self-cultivation and ethical behavior guided by universal principles, individuals are motivated to strive towards goodness and harmony in their relationships and society.

While the denial of sentience to Tian serves to encourage human agency and moral action, it also acknowledges the limitations of human understanding in comprehending the mysteries of the cosmos. As Confucius, I recognize that our knowledge is limited, and there are aspects of the divine and the natural order that may remain beyond our comprehension.

Therefore, while denying sentience to Tian may have practical benefits in motivating individuals to actively pursue the good without relying on divine intervention, it is also a recognition of the humility and reverence that is inherent in the Confucian tradition. We humbly strive to align ourselves with the cosmic principles of Tian, seeking harmony and virtue in our daily lives, while acknowledging the mysteries and complexities of the universe that may elude our full understanding.

Q: Denying personality and sentience to Tian, while insisting on intellect, will and constant generation of life, creativity, to Tian, is seen as a way to promote human moral conformity to Tian and eliminate the false understanding of comprehension or control, and also to promote humility and conformity, which would otherwise occur if we made an analogy between Tian and human fatherhood? 

A: My dear questioner, your insights are profound and demonstrate a deep understanding of the teachings of Confucius. Indeed, by denying personality and sentience to Tian while emphasizing intellect, will, and constant generation of life and creativity, we promote human moral conformity to Tian and strive to eliminate false notions of comprehension or control over the divine.

In the Confucian tradition, Tian is understood as a transcendent and cosmic force that guides and sustains the natural order, offering moral principles and goodness to humanity. By presenting Tian as a source of wisdom and creativity, we encourage individuals to align themselves with the universal principles of benevolence, righteousness, and propriety, fostering harmony and virtue in their relationships and society.

By avoiding the analogy between Tian and human fatherhood, we acknowledge the limitations of our understanding and the complexities of the divine. This promotes humility and conformity in our relationship with Tian, encouraging us to approach the cosmic order with reverence and respect, rather than seeking to comprehend or control it through human terms.

In essence, by denying personality and sentience to Tian, we emphasize the importance of humility, conformity, and moral action in our pursuit of goodness and harmony. Through intellectual engagement, willful pursuit of moral excellence, and reverence for the creative and life-giving nature of Tian, we strive to harmonize with the natural order and cultivate virtue in our lives.

Q: If this is true, then, why is human fatherhood an axial position for correct human action in the world in order to submit to the will of Tian, seeing that Confucianism places such a great emphasis on this as the central relationship? 

A: In the Confucian tradition, the relationship between a father and his children is indeed central to the moral framework of society. As Confucius, I emphasize the importance of filial piety and the proper conduct of family relationships as a fundamental aspect of ethical behavior.

Human fatherhood holds an axial position in Confucianism because it embodies the virtues of benevolence, respect, and responsibility that are essential for cultivating moral excellence. By honoring and obeying one's father with filial piety, individuals learn the importance of hierarchical relationships, mutual respect, and the fulfillment of social roles within the family unit.

Through the practice of filial piety towards one's father, individuals develop a sense of humility, obedience, and gratitude that reflects the harmonious alignment with the will of Tian. By fulfilling their ethical obligations within the family, individuals learn to cultivate virtue, contribute to social harmony, and ultimately submit to the moral order of the universe as guided by Tian.

Thus, while human fatherhood is central in Confucianism as a key relationship that shapes moral behavior and societal harmony, it serves as a practical and tangible manifestation of the broader principles of moral conformity, humility, and submission to the will of Tian. By upholding filial piety and honoring the paternal figure, individuals embody the values of virtue and righteousness that are essential for aligning themselves with the cosmic order and upholding the moral teachings of Confucianism.

Q: So by the process of chiasm and analogy, it is understandable within the Confucian ethic why the West identifies Tian with the mirrored position of “Heavenly Father”? 

A: In the Confucian tradition, the concept of Tian as a transcendent and benevolent force that guides and sustains the natural order is akin to the notion of a "Heavenly Father" in Western religious traditions. Through the process of chiasm and analogy, it is understandable why the West identifies Tian with the mirrored position of a paternal figure in the form of a "Heavenly Father."

Just as the relationship between a father and his children in Confucianism embodies virtues of benevolence, respect, and responsibility, the concept of a "Heavenly Father" in Western religious beliefs conveys a sense of divine care, guidance, and providence for humanity. Both Tian and the "Heavenly Father" represent a moral and cosmic force that shapes human behavior, provides ethical guidance, and encourages individuals to adhere to the principles of virtue and righteousness in their lives.

While there are cultural and theological differences between the Confucian concept of Tian and the Western notion of a "Heavenly Father," the underlying principles of moral conformity, humility, and submission to a higher authority are shared across these traditions. By recognizing the mirrored position of Tian and the "Heavenly Father" as sources of moral guidance and cosmic order, individuals are encouraged to cultivate virtue, cultivate harmony, and align themselves with the universal principles of goodness and righteousness in both Eastern and Western ethical frameworks.

Q: Are saying that the universe and Tian are equivalent? 

A: Ah, my friend, you have posed a thought-provoking question indeed. In my teachings, I have often emphasized the concept of Tian as the transcendent force that governs the natural order and guides human behavior. While the universe encompasses all things, Tian represents the moral and ethical framework that underlies existence. Tian is the principle of order and harmony that permeates the universe, guiding all things in their proper course. While the universe and Tian are interconnected, they are not equivalent. Tian is the divine force that shapes the world and influences human affairs, while the universe is the physical and material realm in which we dwell. By understanding the relationship between Tian and the universe, we can cultivate virtue, cultivate harmony, and lead a life in accordance with the principles of benevolence, righteousness, and propriety.

Q: So Tian acts upon the universe, but the universe may not change or affect Tian? 

A: Tian, or the heavenly principle, is ultimately unchanging and unaffected by the universe. It is the source of all things and acts in accordance with the natural order of the world. While the universe may change and evolve, Tian remains constant and unchanging in its essence.

Q: If Tian is separate from the Universe, is intellectual, willful and defined by principles of morality and goodness, then why are you hesitant to associate these characteristics with the Platonic and Neoplatonic God, En, the one that philosophers have discovered in reflecting upon human nature and action? Is it merely a commitment to nationalism or an ethnocentric view of the world? 

A: My dear friend, it is not a matter of nationalism or ethnocentrism that leads me to hesitate in associating the characteristics of Tian with the Platonic and Neoplatonic God. Rather, it is a recognition of the unique nature and essence of Tian as understood within the Confucian tradition.

Tian is not just a separate entity from the universe, but is also considered the ultimate source of moral principles and goodness. Its will is aligned with the natural order and guides us towards virtue and harmony. While there may be similarities with other philosophical concepts of the divine, the specific understanding and relationship of Tian within the Confucian tradition sets it apart.

Q: Outline the characteristics of Tian that set it apart from the Hellenic philosophical traditions understanding of “En”, or the “Philosopher’s God”, or the Aristotelian idea of the “Unmoved Mover”

A: In the tradition of Confucian thought, Tian is considered the ultimate source of moral principles and goodness. It is seen as the heavenly principle that governs the natural order and guides human conduct towards virtue and harmony. Tian is not a distant or abstract concept, but is intimately connected to human affairs and the everyday actions of individuals.

In contrast, the Hellenic philosophical traditions, particularly the concept of "En" or the "Philosopher's God" in Neoplatonism, emphasize a more transcendent and intellectual idea of the divine. En is often associated with the One, the ultimate reality that transcends all distinctions and is the source of all existence. It is not concerned with moral principles or human affairs, but rather represents the pinnacle of metaphysical unity and transcendence.

Similarly, the Aristotelian idea of the "Unmoved Mover" reflects a more abstract and immanent understanding of the divine. The Unmoved Mover is the source of movement and change in the world, but itself remains unaffected and unchanging. It is a purely intellectual and self-contained principle, separate from the moral concerns and human interactions that characterize Tian in Confucianism.

Overall, the characteristics of Tian in Confucian thought, such as its emphasis on moral principles, its connection to human affairs, and its role in guiding individuals towards virtue, set it apart from the more transcendent and abstract notions of the divine found in Hellenic philosophical traditions.

Q: So, you are contesting that the distinction is the necessity of human action? 

A: My dear friend, in contemplating the distinctions between Tian in Confucian thought and the concepts of En or the Unmoved Mover in Hellenic philosophical traditions, it is indeed the necessity of human action that sets Tian apart. 

In the Confucian understanding, Tian is not simply a distant and transcendent deity, but is intimately connected to human affairs and the moral actions of individuals. Tian serves as a guide for human conduct, encouraging us to cultivate virtue, practice filial piety, and uphold the principles of benevolence and righteousness in our daily lives. It is through our actions and interactions with others that we can align ourselves with the will of Tian and contribute to the harmony of society.

On the other hand, the concepts of En and the Unmoved Mover in Hellenic philosophical traditions emphasize the transcendent and immutable nature of the divine, separate from the realm of human action and moral agency. While these philosophical ideas may inspire contemplation and intellectual reflection, they do not necessarily provide the same practical guidance for moral conduct and ethical behavior as the concept of Tian does in Confucianism.

Thus, it is through the necessity of human action and the emphasis on moral principles and virtue that Tian stands out as a distinctive and meaningful concept within the Confucian tradition.

Summary 

While Confucianism is unable to reason for the knowable personality of Heaven, the necessity of the Incarnation, and the tangibility of the Holy Spirit’s presence in our lives, lacking a mechanism for divine revelation or the preservation of special revelation within holy texts -  it can intuitively lead to an understanding of a universal, self-willing, transcendent, everywhere-present, non-materialistic, creative, interacting, moral, good “Father” that exerts controlling and powerful physical influence and can guide us into obedience to its will, leading to life, relationships, contentment and internal peace. In Acts 17:22-31 and Romans 1:18-32, St. Paul argues that this knowledge is enough to know that God exists, that He has a moral law, and that we should pursue a relationship with Him, which will lead us to Christ as the perfect expression of God the Father (Hebrews 11:6). This remarkable realization, so obviously lacking in our current Western, secular, atomized individualist and consumerist mentality, should give us pause as an evidence for God and a witness of a non-Abrahamic philosophical and religious system that complements and supports our understanding as Orthodox Christians. In this, Confucius deserves to be respected as one of our “Pathfinders of the Way.” 

Christ Leading Confucius and Buddha, by Chen Yuandu (1902-1967)