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The privatization and communization of the means of production are topics related to the identities of capitalism and socialism. Confucianism that was formed in the feudal age approaches the issue of the privatization of the means of production through the psychological points instead of institutional systems. Confucianism regards the desires that enable the privatization of the means of production as selfish desires.
Capitalism, which is based on the ideology of liberalism, actively encourages these selfish desires. However, excessive manifestation of selfish desires mass-produce diverse problems causing social conflicts including the polarization with the logic of exclusive competition armed with selfishness. In addition, socialism regards the desire to possess, which is an attribute of selfish desires, as a cause of social problems and seeks to establish the order of society through compulsory control by external organizations. However, this method results in the loss of the will to produce by regarding natural desires arising from the inside of humans as immoral.
The realization of freedom and equality is one of the spirits of the 21st century. This spirit of the times can be realized in the maintenance of a democratic social order in which pluralism is respected. In particular, the issue of equality is related to the relationship between interests and righteousness.
The Confucianism in the early days such as Confucius, Mencius, and Xunzi take precautions against excessive expansion of interests, which are the manifestation of selfish desires while emphasizing the pursuit of righteousness, which means equal distribution. In addition, Zhu Xi (1130-1200) in the Southern Song era regards selfish desires as the source of evil and thinks that the law of nature, which is a symbol of the universal sense of order, through the elimination of selfish desires. This perspective is similar to that of socialism that aims at egalitarian society through the communization of the means of production in the control of the desire to possess.
However, Wang Fuzhi (1619-1692) does not set up an exclusive relationship between selfish desires and the law of nature. Wang Fuzhi regards selfish desires as targets of mediation instead of targets of removal. He does not regard the selfish desires per se as a problem but thinks that excessive selfish desires are problems. To him, selfish desires are not a source of evil but are a resource of vitality. According to him, if the law of nature is cultivated in the mind, selfish desires that naturally arise also harmonize with the law of nature. Such organic eoullim between selfish desires and the law of nature is helpful for the maintenance of the health of living things. Therefore, to him, the law of nature and selfish desires are in opposing relations between good and evil as argued by Zhu Xi but are in mutually complementary relations that make living things healthier.
This perspective of Wang Fuzhi regarding interests and righteousness can contribute to establishing the theory of Confucianism in the 21st century. In this regard, Confucianism in the 21st century can be understood as a teaching which can switch the mind to benefit oneself to the mind to benefit all members in society. This means that Confucianism encourages the harmony of the interests between oneself and others while acknowledging the distinctive existence of every individual, which is a necessary condition for establishing a healthy human society.
Therefore, this perspective regarding the relationship between interests and righteousness can theoretically contribute to the overcoming of the problem of inequality derived by egocentric selfishness in capitalist society based on liberalism and the lagging of socialist society derived by the fall of productivity due to the lack of enthusiasm.
The ?Confucianism in the 21st century that reflects the ideology of democracy, which emphasizes the compatibility between freedom and equality, can ideologically contribute to the construction of a peaceful community society through organic eoullim between interests and righteousness.