Confucianism - the root of Hong Kong's search for wealth

Confucianism, Chinese psychologists claim, is still at the heart of how ordinary Chinese people think. As cliched as it may seem, this ancient philosophy continues to be the dominant, indeed, only unifying intellectual influence among Chinese communities worldwide, and not just among the elderly and old-fashioned.

It is a humanistic philosophy, which promotes the kind of society that depends on a ruler being virtuous and on individuals making their lives a 'model of virtue for posterity'. In practical, modern-day terms, that means a life worth living is one in which the ultimate concerns are related to money, reputation, morals and biology (longevity and prolonging the family line).

So it is not surprising that Hong Kong people are so hooked on materialism. Money, and what it can buy, represent a tangible, transferable proof of success that, unlike in the west, automatically benefits the whole family. And, of course, it provides security among a population whose history has taught them not to trust their old age to outsiders. A well-feathered nest also greatly increases the chances that the family line will be continued. So the most conspicuous characteristic of what motivates the average Hongkonger is easily traced back to Confucianism.

Status is a second strong motivator that gets the Confucian seal of approval. Achievement is admired because it reflects well on a person's family and because family members in high places still tend to have greater direct and indirect benefits than in many other cultures. Worldly success is not primarily valued as a form of personal recognition or as an expression of a person's individual ambitions - the supreme achievement value behind the American competitive spirit. Nor is status chiefly valued because it gives a person an opportunity to contribute to the public good. Values and goals are strongly collectivist in nature, but they express themselves in a close-knit family context and less at the level of the individual or the wider community.

This ties in with linguist Lin Yutang's claim that Chinese languages have not, until relatively recently, had words that effectively capture the sense of the English word 'society' - the psychological group that lies somewhere between the extended family and a regional government or nation. People have roles in their family circle, and they are largely judged (and judge themselves) on how well they fill them. High public office is desirable and bestows prestige. But ground-level involvement, such as activism or hands-on volunteer work, is not traditionally highly rated.

There is an ethical position embedded in these attitudes, too. This is the Confucian belief that one primary moral endeavour in life is to 'conquer selfishness to restore ritual propriety' - put otherwise, don't rock the boat. Respect tradition - and tradition, morally, begins at home. The incredible resiliency of Chinese culture, family traditions and motivation patterns worldwide are testimony to this belief. Doing well by one's family is as much second nature to the Chinese Harvard doctoral student as to the ageing Beijing street vendor.