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The Analects of Confucius
The most important of the schools of Chinese Philosophy, certainly in terms of its pervasive influence upon Chinese civilization, is the one founded by Confucius (551-479 B.C.). Confucius lived in a time of great political and social unrest, a time when China was divided into a number of warring states each ruled by rulers who ruled by force, and whose subjects lived in a constant state of fear. Confucius devoted his life to moral and social reform, traveling widely throughout China, offering his social and moral teachings to various local rulers. While these ideas were not implemented during his lifetime, they have had a far-reaching impact on subsequent Chinese and Asian culture in general. The primary source for the philosophy of Confucius is the Analects , a collection of sayings assembled by his disciples sometime after his death. The philosophy of the Analects is marked by an absence of metaphysical speculation and a concern, above all, for the correct social and political ordering of human society. Confucian philosophy is also distinguished by its humanism. Confucius' moral system is not based upon transcendent principles or upon a reward and punishment system based upon what happens after death. Instead, Confucius argued that social reform cannot come from above and without but rather from within, from within the human heart. Basically optimistic about human nature, Confucius believed in the perfectibility of the human character. If each person could uncover the virtue within then society would right itself.
“ The Way ” Ames and Rosemont: “it is very probably the single most important term in the philosophical lexicon, and in significant measure, to understand what and how a thinker means when he uses dao is to understand that thinker’s philosophy” (45).
According to Graham in the Analects the term dao is used “only of the proper course of human conduct and of the organisation of government” (13). It is not used, as it will be later by Daoists as well as later Confucians, as the course or way of the natural world outside man.
The gentleman devotes his efforts to the roots, for once the roots are established, the Way ( dao ) will grow therefrom. Being good as a son and obedient as a young man is, perhaps, the root of a man's character." (I/II)
The Master said, "He has not lived in vain who dies the day he is told about the Way ( dao )." (IV/8)
The Master said, "It is Man who is capable of broadening the Way ( dao ). It is not the Way that is capable of broadening Man." (XV/29)
C onfucius, Ink on silk, M ing D ynasty
Dao ( Tao )
“ Virtue ” “ Power ” “ Potency ” “the capacity to act according to and bring others to the Way”... “a person’s te is his potentiality to act according to the Tao ” (Graham, 13).
Virtue “to be understood as in ‘The virtue of cyanide is to poison’ rather than in ‘Virtue is its own reward’” (Graham, 13).
One who engages in government by Potency ( de ) may be compared to the North Star; it occupies its place and all the stars pay homage to it. (II/1)
If you guide them by government, hold them even by punishment, the people will elude you and have no shame. If you guide them by Potency ( de ), hold them even by ceremony ( li ), the people will both have shame and draw near you. (II/3)
The Master said, “Virtue ( de ) is never alone; it always has neighbors” (4.25).
The Master said, “Acquiring virtue through the use of zhong ‘the mean’—is this not best? And yet for some time now such virtue has been quite hard to find among the people (6.29).
The Master said, "I set my heart on the Way ( Dao ), base myself on virtue ( de ), lean upon benevolence ( ren ) for support and take my recreation in the arts." (VII/6)
One not persistent in maintaining virtue, not sincere in his trust in the Way ( Dao ), how can you tell whether he is there or isn’t. (XIX/2)
Chi K'ang Tzu asked Confucius about government, saying, "What would you think if, in order to move closer to those who possess the Way ( dao ), I were to kill those who do not follow the Way?" Confucius answered, "In administering your government, what need is there for you to kill? Just desire the good yourself and the common people will be good. The virtue ( de ) of the gentleman ( junzi ) is like wind; the virtue of the small man is like grass. Let the wind blow over the grass and it will surely bend." (XII/19)
De ( Te )
The Master said, "Wealth and high station are what men desire but unless I got them in the right way I would not remain in them. Poverty and low station are what men dislike, but even if I did not get them in the right way I would not try to escape from them. "If the gentleman forsakes benevolence, in what way can he make a name for himself? The gentleman ( junzi ) never deserts benevolence ( ren ), not even for as long as it takes to eat a meal. If he hurries and stumbles one may be sure that it is in benevolence that he does so. (IV/5)
The Master said, "In his dealings with the world the gentleman is not invariably for or against anything. He is on the side of what is moral ( yi )." (IV/10)
The Master said, "The gentleman ( junzi ) has morality ( yi ) as his basic stuff and by observing the rites ( li ) puts it into practice, by being modest gives it expression, and by being trustworthy in word brings it to completion. Such is the gentleman indeed!" (XV/18)
The Master said, "What the gentleman ( junzi ) seeks, he seeks within himself; what the small man seeks, he seeks in others." (XV/21)
Tzu-lu, when traveling with [Confucius], fell behind. He met an old man, carrying a basket on a staff over his shoulder. Tzu-lu asked, "Have you seen my Master?" The old man said, "You seem neither to have toiled with your limbs nor to be able to tell one kind of grain from another. Who may your Master be?" He planted his staff in the ground and started weeding. Tzu-lu stood, cupping one hand respectfully in the other. The old man invited Tzu-lu to stay for the night. He killed a chicken and prepared some millet for his guest to eat, and presented his two sons to him. The next day, Tzu-lu resumed his journey and reported this conversation. The Master said, "He must be a recluse." He sent Tzu-lu back to see him again. When he arrived, the old man had departed. Tzu-lu commented, "Not to enter public life is to ignore one's duty. Even the proper regulation of old and young cannot be set aside. How, then, can the duty between ruler and subject be set aside? This is to cause confusion in the most important of human relationships simply because one desires to keep unsullied one's character. The gentleman ( junzi ) takes office in order to do his duty. As for putting the Way ( dao ) into practice, he knows all along that it is hopeless." (XVIII/7)
Junzi ( Chün-tzu )
The Master said, "Of neighborhoods benevolence ( ren ) is the most beautiful. How can the man be considered wise who, when he has the choice, does not settle in benevolence. (IV/1)
The Master said, "One who is not benevolent ( ren ) cannot remain long in straitened circumstances, nor can he remain long in easy circumstances. "The benevolent man is attracted to benevolence because he feels at home in it. The wise man is attracted to benevolence because he finds it to his advantage." (IV/2)
The Master said, "I have never met a man who finds benevolence ( ren ) attractive or a man who finds unbenevolence repulsive. A man who finds benevolence attractive cannot be surpassed. A man who finds unbenevolence repulsive can, perhaps, be counted as benevolent, for he would not allow what is not benevolent to contaminate his person. "Is there a man who, for the space of a single day, is able to devote all his strength to benevolence? I have not come across such a man whose strength proves insufficient for the task. There must be such cases of insufficient strength, only I have not come across them." (IV/6)
The Master said, "Is benevolence ( ren ) really far away? No sooner do I desire it than it is here." (VII/30)
The Master said, "How dare I claim to be a sage or a benevolent ( ren ) man? Perhaps it might be said of me that I learn without flagging and teach without growing weary." Kung-hsi Hua said, "This is precisely where we disciples are unable to learn from your example." (VII/34)
Chung-kung asked about benevolence ( ren ). The Master said, "When abroad behave as though you were receiving an important guest. When employing the services of the common people behave as though you were officiating at an important sacrifice. Do not impose on others what you yourself do not desire. In this way you will be free from ill will whether in a state or in a noble family. Chung-kung said, "Though I am not quick, I shall direct my efforts towards what you have said." (XII/2)
Fan Ch'ih asked about benevolence ( ren ). The Master said, "Love your fellow men." He asked about wisdom ( zhi ). The Master said, "Know your fellow men." Fan Ch'ih failed to grasp his meaning. The Master said, "Raise the straight and set them over the crooked. This can make the crooked straight." Fan Ch'ih withdrew and went to see Tzu-hsia, saying, "Just now, I went to see the Master and asked about wisdom. The Master said, `Raise the
Ren ( Jen )
Zhi ( Chih )
is quick he will achieve results. If he is generous he will be good enough to be put in a position over his fellow men." (XVII/6)
The Master said, "Yu, have your heard about the six qualities and the six attendant faults?" "No." "Be seated and I shall tell you. To love benevolence without loving learning is liable to lead to foolishness. To love cleverness without loving learning is liable to lead to deviation from the right path. To love trustworthiness in word without loving learning is liable to lead to harmful behavior. To love forthrightness without loving learning is liable to lead to intolerance. To love courage without loving learning is liable to lead to insubordination. To love unbending strength without loving learning is liable to lead to indiscipline." (XVII/8)
Yu Tzu said, "Of the things brought about by the rites ( li ), harmony is the most valuable. Of the ways of the Former Kings, this is the most beautiful, and is followed alike in matters great and small, yet this will not always work: to aim always at harmony without regulating it by the rites simply because one knows only about harmony will not, in fact, work." (I/12)
Yu Tzu said, "To be trustworthy in word is close to being moral in that it enables one's words to be repeated. To be respectful is close to being observant of the rites in that it enables one to stay clear of disgrace and insult. If, in promoting good relationship with relatives by marriage, a man manages not to lose the good will of his own kinsmen, he is worthy of being looked up to as the head of the clan." (I/13)
The Master said, "Guide them by edicts, keep them in line with punishments, and the common people will stay out of trouble but will have no sense of shame. Guide them by virtue ( de ), keep them in line with the rites ( li ), and they will, besides having a sense of shame, reform themselves." (II/3)
Meng Yi Tzu asked about being filial ( xiao ). The Master answered, "Never fail to comply." Fan Ch'ih was driving. The Master told him about the interview, saying, "Meng-sun asked me about being filial. I answered, `Never fail to comply.'" Fan Ch'ih asked, "What does that mean?" The Master said, "When your parents are alive, comply with the rites ( li ) in serving them; when they die, comply with the rites in burying them; comply with the rites in sacrificing to them." (II/5)
Li
The Master said, "What can a man do with the rites ( li ) who is not benevolent? What can a man do with music who is not benevolent?" (III/3)
Duke Ting asked, "What is the way the ruler should employ the services of his subjects? What is the way a subject should serve his ruler?" Confucius answered, "The ruler should employ the services of his subjects in accordance with the rites ( li ). A subject should serve his ruler by doing his best." (III/19)
The Master said, "If a man is able to govern a state by observing the rites and showing deference, what difficulties will he have in public life? If he is unable to govern a state by observing the rites and showing deference, what good are the rites to him?" (IV/13)
The Master said, "The gentleman widely versed in culture but brought back to essentials by the rites ( li ) can, I suppose, be relied upon not to turn against what he stood for." (VI/27)
The Master said, "Unless a man has the spirit of the rites ( li ), in being respectful he will wear himself out, in being careful he will become timid, in having courage he will become unruly, and in being forthright he will become intolerant. "When the gentleman feels profound affection for his parents, the common people will be stirred to benevolence. When he does not forget his friends of long standing, the common people will not shirk their obligations to other people." (VIII/2)
Yen Yüan, heaving a sigh, said, "The more I look up at it the higher it appears. The more I bore into it the harder it becomes. I see it before me. Suddenly it is behind me. The Master is good at leading one step by step. He broadens me with culture and brings me back to essentials by means of the rites ( li ). I cannot give up even if I wanted to, but, having done all I can, it seems to rise sheer above me and I have no way of going after it, however much I may want to." (IX/11)
Yen Yüan asked about benevolence. The Master said, "To return to the observance of the rites ( li ) through overcoming the self constitutes benevolence ( ren ). If for a single day a man could return to the observance of the rites through overcoming himself, then the whole Empire would consider benevolence to be his. However, the practice of benevolence depends on oneself alone, and not on others." Yen Yüan said, "I should like you to list the items." The Master said, "Do not look unless it is in accordance with the rites; do not listen unless it is in accordance with the rites; do not speak unless it is in accordance with the
accomplished as Jan Ch`iu, who is further refined by the rites and music, may be considered a complete man." Then he added," But to be a complete man nowadays one need not be all these things. If a man remembers what is right ( yi ) at the sight of profit, is ready to lay down his life in the face of danger, and does not forget sentiments he has repeated all his life even when he has been in strained circumstances for a long time, he may be said to be a complete man." (XIV/12)
Tzu-lu said, "does the gentleman consider courage a supreme quality?" The Master said, "For the gentleman it is morality ( yi ) that is supreme. Possessed of courage but devoid of morality, a gentleman will make trouble while a small man will be a brigand." (XVII/23)
Xiao : “filial piety”
Yu Tzu said, "It is rare for a man whose character is such that he is good as a son and obedient as a young man to have the inclination to transgress against his superiors; it is unheard of for one who has no such inclination to be inclined to start a rebellion. The gentleman devotes his efforts to the roots, for once the roots are established, the Way will grow therefrom. Being good as a son and obedient as a young man is, perhaps, the root of a man's character." (I/2)
Shu: “Reciprocity” “Putting oneself in the other’s place”
Zhong: “loyalty” “doing one’s best”
Tseng Tzu said, "Every day I examine myself on three counts. In what I have undertaken on another's behalf, have I failed to do my best? In my dealings with my friends have I failed to be trustworthy in what I say? Have I passed on to others anything that I have not tried out myself?" (I/4)
The Master said, "Ts'an! There is one single thread binding my way together." Tseng Tzu assented. After the Master had gone out, the disciples asked, "What did he mean?" Tseng Tzu said, "The Way of the Master consists in doing one's best ( zhong ) and in using oneself as a measure to gauge others ( shu ). That is all." (IV/15)
The Master said, "When you meet someone better than yourself, turn your thoughts to becoming his equal. When you meet someone not as good as you are, look within and examine your own self." (IV/17)
Xiao ( Hsiao )
Shu
Zhong ( Chung )
The Master said, "I suppose I should give up hope. I have yet to meet the man who, on seeing his own errors, is able to take himself to task inwardly." (V/27)
Tzu-kung said, "If there were a man who gave extensively to the common people and brought help to the multitude, what would you think of him? Can he be called benevolent?" The Master said, "It is no longer a matter of benevolence with such a man. If you must describe him, `sage' is, perhaps, the right word. Even Yao and Shun would have found it difficult to accomplish as much. Now, on the other hand, a benevolent man helps others to take their stand in so far as he himself wishes to take his stand, and gets others there in so far as he himself wishes to get there. The ability to take as analogy what is near at hand can be called the method of benevolence." (VI/30)
The Master said, "Even when walking in the company of two other men, I am bound to be able to learn from them. The good points of the one I copy; the bad points of the other I correct in myself." (VII/22)
Chung-kung asked about benevolence. The Master said, "When abroad behave as though you were receiving an important guest. When employing the services of the common people behave as though you were officiating at an important sacrifice. Do not impose on others what you yourself do not desire. In this way you will be free from ill will whether in a state or in a noble family. Chung-kung said, "Though I am not quick, I shall direct my efforts towards what you have said." (XII/2)
Tzu-kung asked, "Is there a single word which can be a guide to conduct throughout one's life?" The Master said, "It is perhaps the word ` shu '. Do not impose on others what you yourself do not desire." (XV/24)
Confucius: The Analects , D.C. Lau, trans. Penguin Books, 1998.
Ames, Roger T., and Henry Rosemont, Jr. The Analects of Confucius : A Philosophical Translation. New York : Ballantine Pub. Group, 1998.
Graham, A.C. Disputers of the Tao: Philosophical Argument in Ancient China. La Salle, Ill. : Open Court, 1989.
Shengren ( Sheng jen )
