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The broad connotations and various possible interpretations of the moral culture are often very difficult for the western mind to grasp because this is an aspect of Oriental Philosophy which pervades the lives of Oriental people. In a word, it is the endeavor and process of becoming an exemplary person such as Confucius (552-479 B.C.¹⁾)

To become such a person, one has to first find himself and acquire a moral character which is respected by all. This can only be achieved through constant practice of mental discipline. Thus, if the times call for it, the mentally disciplined man can contribute to the building of an ideal society through wise counsel to the government and, even after death, through his everlasting examples.

Confucius said, “to promote the sense of morality one must treat others with faithfulness and sincerity based on righteousness, and to eliminate completely vicious thinking”.

Everyone of us, as a social being, desires to live in a free and peaceful society. At the same time, it is our obligation to build such society for the people.

I have quoted various words of wisdom of ancient saints and philosophers for creating an ideal society in the hope that students of Taekwon-Do use them as a guide to cultivating their moral culture.

An ideal society, according to LAO-TZU, is one in which the ruler is of such high moral character that he can rule naturally, not by interference or fear but by appealing to the good nature of his people, who by merely doing their duty can live freely in peace without fear and anxiety.

Next, a moral society is one in which the people admire and praise their ruler in gratitude for his love and the benign disposition he bears toward his people.

Thirdly there is a “legalistic society in which the ruler because he lacks the moral authority resorts to various laws to govern his people, who in turn obey because they fear the retribution that the violation of these laws will bring. Under these circumstances, the ruler loses close touch with his people.

Finally the worst kind of society is that in which the ruler, through deception and trickery, misuses his legal authority to further his personal ambitions and imposes his rule upon his people by force as he deems necessary. In such a society, the ruler is despised and hated by his people and eventually invites not only his own downfall but with him the downfall of the people and the country.

In Taekwon-Do a heavy emphasis is placed on moral culture, for it not only promotes a healthy body and keen mind but good sportsmanship and the perfection of moral behavior. As ancient Greeks first espoused in their sound mind, sound body, creative spirit concept, the more disciplined and cultivated the mind is, the more disciplined and cultivated will be the student's use of Taekwon-Do.

No doubt the following lessons may be somewhat hard to fully understand; however, it would behove the serious student of Taekwon-Do to read, digest, and attempt to grasp these very fundamental essences of moral culture.

A. Return to the basic nature—Mencius gave the following analogy when he reasoned that a man is basically good.

Even a ruthless robber, coming upon an innocent child about to fall into a well, will try to save the child, forgetting for the moment, his intention to rob the house. This good nature becomes obscured or completely lost by greed for money and power.

B. Be virtuous—It is difficult to define what virtue is. However, these are five human qualities which have been recognized as virtues since ancient times; humanity, righteousness, courtesy, wisdom, and trust. To be virtuous one must constantly cultivate and practice these virtues.

Confucius said

“Virtue is like the north star. All the stars revolve around it in an orderly fashion.”

Therefore, people who surround the virtuous person, naturally will act for the betterment of society.

The ability²⁾ to feel sorrow for the misfortunes of fellow men and love them all equally as parents love their children equally.

Confucius defined humanity in the following ways:

• A. To love people, especially one's parents.
• B. Not asking others to do what you would rather not do.
• C. To behave automatically³⁾with the nature of propriety by promoting moral sense⁴⁾.
• D. To have unbending desire to accomplish what is right regardless of how insignificant the result may initially seem when compared to the amount of effort put forth.
• E, To value others' honour before your own.
• F. To put others' freedom before your own.

To implement humanity he said one should:

• 1) Practice utmost prudence, modesty and discretion in everyday life.
• 2) Devote oneself to assigned work be it large or small.
• 3) Demonstrate sincerity with whole heartedness to others at all times.

Tae Kong Mang (12th century B.C.) said;

“The heaven provides four seasons while the earth has the power to produce all living things. This privilege is not reserved for any specific person but for all human beings… Therefore, humanity lies in the idea of sharing the fruits of nature with all people.”

The ability to feel ashamed of unjust acts and to do one's duty to others.

Mencius said; “for the ordinary person life and death are the most important in the life. However, for the virtuous person to live and die for righteousness is far more important than life and death themselves.”

Righteousness is well defined in the act of a certain army general depicted in the book of “War Manual” written about 2,400 years ago.

A General was taking a break from the gruelling war with his soldiers by a river bank when an aide brought him a small carafe of wine for his refreshment. He took the carafe and slowly emptied it into the flowing river in full view of the puzzled soldiers and invited them to share the wine with him by taking a sip of the water from the river.

⁵⁾ As to righteousness; Manfucius claimed it to be the fundamental virtue to be observed by a human being. According to Sooja, “It is the essential element along with the propriety (Ye) for moral education.” Confucius said, “It is the supportive measure employed to enhance humanity thought to be the highest degree of virtue.”

Unlike animals fighting over food, a courteous man would offer another man a piece of bread even though both were starving, out of respect and good manners.

Confucius said, “Propriety must be practised for the proper development of personality, and whoever lacks sincerity in his words, cannot be considered a gentleman.”

He also said

• “Honesty without courtesy can be rather ruthless.”⁶⁾
• “Respectfulness without courtesy can make the recipient rather uncomfortable.”
• “Courageousness without courtesy can be rather violent.”
• ⁷⁾“Prudence without courtesy can be rather cowardish.”

Ye is a term describing proper code of conduct between various social status, for example: superior and inferior, noble and common, old and young, rich and poor, etc.

The ability to judge right from wrong, not especially in matters concerning the right and wrong of others but in matters concerning oneself.

A wise man (Yu Bee) once said to his sons, “no matter how small it is you should not do what you realize is wrong. On the other hand you must do what is right no matter how small it may seem.”

The ability to keep one's words and promises, not only to one's friends but to everyone in general. Without trust a person loses all principles and dignities and becomes a liar and a cheater.

How, then, can man discover his own human nature?

There are two ways by which a person can find himself: first, by preserving the goodness given to him by God or heaven at birth, and secondly by renouncing greed for material things.

Basically there are two kinds of position; one is the five virtues given by heaven, explained earlier, and the other given by man, such as a cabinet minister, bureau chief, and so on.

Unfortunately man often relies too much on worldly position which is transient at best, for what man gives can also be taken away. On the other hand, what heaven endows us with is eternal. This is not to say that we reject all worldly things but rather that we keep both positions in proper balance so that the virtues of the former position provides guidance for the proper use of the latter.

In this manner a man will gain respect and set good examples for others to follow. Without proper guidance, a person can easily fall victim to the temptations of personal power and wealth, employing unethical means to further his ambitions. Ultimately such a person will become a tyrant, or a dictator and an enemy of the people.

According to Confucius, a generous and loving man cannot have enemies. Therefore, humanity, the first virtue, is like a strong secure fortress.

He who is content with what he has is the richest man in the world. On the other hand, if one has everything and still more, he may yet be poor. A man who is blinded by greed is not only given to corruption, intrigue and exploitation of others, but worst of all, he casts himself in the position of “friend fighting against friend, father fighting against son,” finally becoming no better than an animal.

There is certain truth in the old saying that a truly good person cannot be rich, and rich person cannot be a truly good person.

According to an ancient adage, “constant material dissatisfaction is considered to be the root of all misfortunes.” There is no better way to self satisfaction and human growth than the constant development of a generous nature.

A weed holds up its head in arrogance while a mature grain bows its head in humility. Lao-Tzu taught that lofty virtue is like a deep valley into which all streams of water flow. A virtuous man will draw the respect of others toward him in the same fashion while one who is selfish and egoistic will loose the respect of his fellow man and become despised and isolated.

To be humble is not to engage in petty squabbles, but to be like the magnamous river in the low valley which irrigates the farm fields around it.

No one is wise from the moment of birth. As human beings we have many faults and are prone to make mistakes. However, once having acquired knowledge we learn to correct these shortcomings.

It would not be impossible to eventually became perfect human beings. For this purpose, it is essential not be idyllic towards learning and continue to be willing to criticize oneself.

Lofty virtue is like ‘a deep valley.