The idea of freedom of speech is broadly adopted by countries around the world as a fundamental expression of public interest and expectations, reflecting the complex relationship between individual liberties and governmental values. China, a country with strong Confucian traditions, has unuttered criteria for self-expression to be legal. This lack of written expectation for what is legal to publish is intimidating. The Confucian ideologies, which place a strong emphasis on social stability, government, and the common good clash with the growing individualism of the younger generation, which is being shaped by globalization and Western media. Freedom of speech in China is both mysterious and morally uncertain, decided by the government’s twisted values of Confucianism, which ultimately affects individual decisions, family viewpoints, and the larger social narrative. How do Confucian ideologies affect governmental decisions? Why has the government historically opposed Western ways of living like the LGBTQ groups? What are the threads that build Chinese Nationalism? Are Confusius’ values uplifting China or draining the future generation’s self-expression?
Although Confucius’ traditional values are embedded into the Chinese community and governance for the nation’s stability, disobedience, and social instability persist in times of hopelessness. The contradiction of Confucianism and self-expression is clearly illustrated in the reading section 1.11: “When someone’s father is still alive observe his conduct. If for three years he does not alter the way of his father, he may be called filial son.” By analyzing this quote, patriarchy is conveyed but most importantly, the mourning period needed to be considered filial. This is a transformational opportunity for the filial son to reflect on his true desire; however, as long he is in this mourning period, changing any paternal tradition would be considered non-filial. This strict and arbitrary rule of 3 years serves as a prolonged chain for every Chinese Filial son. The value of obedience to the elderly and the priority of family over self from Confucianism is intertwined in the Chinese way of government.
Living in a family dominated by Confucian traditions, I have been in pursuit of being a filial son since I was a kid when I came back from Brazil to China at the age of 6. Obedience and discipline are a must in an Asian household. My father, the moral reinforcement authority, always reminds me to devote my life to the value of family and nationalism. “We should always honor the brothers and sisters in the Chen village, where the roots of this family come from.”At the young age of ten, I realized the need to master filial piety to have room for the pursuit of my individualist desires. Since 5th grade, my grades have skyrocketed. And of course, being a filial son, I had to devote all my life to the family by working in my parents’ restaurant and jewelry store. My life involved education, family, and work.
After achieving a certain level of filial piety and academic endeavor, my parents offered me the prize to further hone my education in the US, the utopia of individualism and social activism. Coming to the US by myself at the age of 15 to pursue a different education meant the crash of Confucianism and individualism for me and my family, which means arguments and compromises are a must if unity must be maintained. Until these days, the expectation from my parents is to live with me for the rest of their lives. “A family is not complete without being together and since you are not physically with us anymore, you need to Facetime us every day! It is a must not maybe.” my parents stated. As a filial son, I respected their teachings and I do agree with family being one of my top three values. The contribution of my family to my life is undeniable and I have my most honored respect for them.
Although Confucianism still prevails in the Chinese government and society, we have seen a gradual shift of the coin due to Western ideology and media, which influenced and further prompted the new generations, especially on the topic of LGBTQ minority rights. As conversations about LGBTQ+ rights and personal freedoms gain traction in the twenty-first century, the tension between personal choices and social expectations becomes more apparent. “As a gay man growing up in China, a lot of the pressure comes from family and traditional culture. There is a saying that says ‘There are three kinds of unfilial piety, and having no descendants is the greatest.’” The Chinese people viewed reproduction as a mandatory process of life, which leads to passing the genes to the next generation. Having no children means that you are disrespecting your family. Having no children is a shame to the whole family. Confucius’s timeless wisdom encourages reflection on the transience of values across time when it is contrasted with the reality of modern China. The ongoing battle to balance individual expression with the group ethos is reflected in the dichotomy between nationalism and individualism, which is perhaps best seen in the area of free speech.
Laozi’s teachings on national unity serve as a counterbalance to the rise of individualism. The cry for a united country working for the common good has been heard throughout history in China after a long period of wars. The fear of a weak country and government as a result of the years of Chinese Colonialism led to the reinforcement of nationalism and perseverance of limited freedom of expression and diversity that led to social stability. The question remains, though, as China balances unity and diversity, tradition and change. Can a Confucian society bend with the winds of Western individual freedom without losing its core? Perhaps the conversation between the traditional and the modern, the group and the individual, which continues to shape the very parameters of free speech in the core of a new China, holds the key to the solution.
Lao Tzu’s main philosophy is the Dao (The way of the world), which “‘The way’ isn’t inherently confusing or difficult. But to follow the Dao, we need to go beyond thinking or reading. Instead, we must learn how to flow, or effortless action.” Chinese Confucianism and governmental restrictions on people’s freedom do not follow the Dao. The government is blocking the Chinese’s desire to flow into a certain Dao. In China, the people’s Dao is different than the government’s Dao.
The intricate and dynamic narrative of China’s sociocultural fabric is woven by the interaction between Confucian principles and the changing parameters of free speech. Thinking back on Confucius’ emphasis on social stability and the common good, it is clear that the moral and social landscape is changing. The traditional narrative of the self-serving collective is challenged by the Gen Z narrative, which is shaped by global trends and a desire for individualism. The traditional narrative of how family comes before self as how the name precedes the surname is challenged as time rust the chains of Confucianism. The rise and fall of values emphasizes the fine balance between tradition and advancement via individual experiences, family viewpoints, and societal changes.
