READINGS IN CLASSICAL CHINESE PHILOSOPHY Second Edition Edited by Philip J. Ivanhoe Boston University and Bryan W. Van Norden Vassar College Hac sr iblis! ny, Inc ndiar vale eanke igCopyright © 2001 Reprinted in 2005 by Hackett Publishing Company, Inc All rights reserved \ Printed in the United States of America pe 2 99 O8 O7 06 05 1234567 4g For further information, please addres “aah Hackett Publishing Company, Ine, P.O, Box 44937 Indianapolis, IN 46244-0937 [Link] Composition by SNP Best-sct Typesetter Ltd., Hong Kong Printed at Sheridan Books, Inc Library of Congress Cataloging-in-Publication Data Readings in classical Chinese philosophy/edited by Philip J. Ivanhoe and Bryan W. Van Norden.—2nd ed. pe cm. Includes bibliographical references. ISBN 0-87220-781-1 (cloth) ISBN 0-87220-780-3 (pbk.) 1. Philosophy, Chinese—To 221 B.C, L. Ivanhoe, PJ. TH. Van Norden, Bryan W. (Bryan William) B126.R43 2005 181/11 —de22 2005050463 Ube paper used in this publication meets the minimum requirements of American > Di National Standard for Information Sciences—Permanence of Paper for Printed Library Materials, ANSI 739.48-1984 e" CHAPTER ONE ® KONGZI (CONFUCIUS) “The Analects” Introduction The Analects (Lunyw 8 —liverally, the “Classified Teachings’) purports to be a record of the teachings of Kongzi 3. or “Confucius” (551-479 r.) and his disciples.’ Kongzi believed that the Golden Age of humankind had been realized during the height of the Zhou dynasty, from c. 1045-771 B.c.e. (the so-called Western Zhou period). Personi ed by the cultural heroes King Wen (d. c. 1050 B.c.k.), his son King Wu (r. 1045-1043), and the virtuous regent, the Duke of Zhou (r. c. 1043- 1036 .c.t.), the early Zhou rulers established relationship with sian %, “Heaven,” by properly and sincerely observing @ as the /j #, “rites” or “rituals.” ything from grand state B.C and maintained a special set of sacred practices collectively referred to es was quite vast, including ev o sit or fasten one’s lapel—details that we The scope of the 1 ceremonies to the proper way might think of as issues of etiquette. and small, the Zhou royal line was rewarded In return for such formal obedience to Heaven in all matters great Some scholars have questioned the traditional view of the text as a unified work, arguing wwpoints. The al strata and even incompatible vi that it represents many different chronole Chinese have nevertheless read it as a coherent whole for thousands of years, and this is the adopt here. This said, the reader will note that our selection perspective on the text that w' gives gi those portions of the text generally agreed to be earlier and most authoritative, books 1-9. ater weight t0™ = KONGZI (CONFUCIUS) ith a ming “Mandate,” to rule China, manifested in the form of a with a ming > er 5 harismatic de @, “Virtue,” or power. charis i’s age, the Zhou kings had been reduced to mere By Kong; figureheads, 7 political power was in the hands of various local rulers, In Kongzi’s and r eyes, the “scholars” of his day—those who should properly be motivated by a love for learning and a devotion to the culture of the Zhou—were inter- ested only in self-aggrandizement and sensuous pleasures, and the people, thereby bereft of moral leadership and grown unruly, could only be trolled through strict laws and harsh punishments, Despite the of this world, Kongzi believed that there w: con- bleakness as still hope for humanity, Zhou ritual forms and written cl been carefully preserved by a small group of cultural 5 because the traditio: lassics—which had s, the Ru fii ding the lost pecialis » “Erudites”’—could serve as a sort of blueprint for rebuil rolden Age. Kongzi thus dedicated his life to both tr: tural forms to his contemporaries ‘ansmitting these cul- and striving to embody them in his own ad his fallen world back to the dio i person, hoping in this way to led “Way,” of Heaven. Involving lifelong and sincere devotion to caditional cultural forms, Kong, ’s Way is to culminate eventually in those forms, and one who has att the junzi # a kind of intuitive mastery of ained this state of consummate m jastery— F, “gentleman”—is said to possess the supreme virtue of ren 1, “Goodne ” Originally referring to the strong and handsome appear- ance of a noble warrior, ren designates for Kongzi the quality of the per- ~one who has so completely mastered the Way that fectly realized person— it has become a sort of second nature.’ Such a state of spiritual perfection as wuwei tt 4, spontaneous harmony is referred to “cffordess action” or “nonaction”: a state of between individual inclinations and the sacred Way of Heaven.” Uhrough the power of Virtue accruing to one so perfectly in By the time of the Analects, the term minghad taken on the additional meaning of “fate” or “destiny.” but was thoug he to be similarly decreed by Heaven. For a discussion of this term, see Edward Slingerla nd, “The Conception of Ming in Early Chinese Thought,” Philosophy East & West 46,4: 567-81 See Important Terms and Analects 6.13 for Kongzi’s criticism of the “petty Ru,” ‘Part of Goodness is caring for or love of others (Analects 12.22). Later philosophers emphasized this aspect of Goodness, so in later chapters the same character is tr anslated “benevolence.” See also ren under Important Le rms. Although the term “nonaction” is often associated with “Daoism,” it is found in the Analects (15.5) and is arguably an important concept for many early thinkers, See Edward Slingerland, Effortless Action: Wa-wei as Conceptual Metaphor and Spiritual Ideal in Earby China (New York: Oxtord University Press, 2003),THE ANALECTS = 3 harmony with Heaven, this state of individual perfection is to lead to the spontancous and effortless ordering of the entire world. There will be no governmental decrees, need for raising armies, instituting laws, or issuing with true Virtue for the entire world will be as inexorably drawn to a rule cir proper circuits in the sky (cf as the heavenly bodies are bound to th Analects 2.1). Book One 1.1 The Master said, “To learn, and then have occasion to practice what isfying? To have friends n others do not understand. arrive from afar— is you have learned—is this not is this not a joy? ‘To be patient even wher this not the mark of the gentleman? nd respectful of his 1.2 Master You’ said, “A young person who is filial a inclined to defy his supe- lined to defy his elders rarely becomes the kind of person who is riors, and there has never been a case of one who is disine superiors stirring up rebellion. roots. ‘Once the roots are firmly The gentleman applies himself to the filial piety and respect | | established, the Way will grow.’ Might we not say d \ for elders constitute the root of Goodn ter said, “A clever tongue and fine appearance are ra 1.3 The M of Goodness.” in my ay | examine myself on three counts failed to be dutiful? In my interac- 1.4 Master Zen: dealings with others, have | in any way said, “Every d led to be trustwor- tions with friends and associates, have I in any way failed to put into practice what I reach?” thy? Finally, have I in any way f 1.6 The Master said, “A young person should be filial when at home and respectful of his elders when in public. Conscientious and trustworthy, he “A disciple of Kongzi C£. 15.11 and 16.4 below. A suspicion of those who are overly glib or outwardly pleas ing is a common theme in the Analects, which is very much concerned with distinguishing that is, the outward appearance of virtue without genuine virtue from “counterfeit virtue” the inner substance. “A disciple of Kongzii = “1US) 4 8 KONGZI (CONFUCIL a general care for the mas { es but feel a particular affection isplay ion panes mt 5 are Good. If he has any strength left over after manifesting, for those who a i ice, let hi en devote it to learning the cultural arts. irtue: practice, let him then devote these virtues 1D P 1.9 Master Zeng said, “Take great care in seeing off the deceased and sed- ulously maint: n the sacrifices to your distant ancestors, and the common people will sincerely return to Virtue. 1.10 Ziqin asked Zigong,’ “When our Master arrives in a state, he invari- ably finds out about its government. Does he actively seek out this infor- mation? Surely it is not simply offered to him!” Zigong answered, “Our Master obtains it through being courteous, refined, respectful, restrained, and de rential. The Master's way of seekin : ¢ - ; Peis ae 10 it is entirely different from other people’s way of secking it, is it not? 1.11 The Master sai d, “When someone's father is still al intentions; after his father has passed away, observ years he does not alter the w. ive, observe his his conduct. If for three ays of his father, he may be led a filial son. 1.12 Master You said, montous ease that is to be valued, It is precisely such harmony that makes the Way of the Former Kings so beautiful. If you merely stick rigidly to ricual in all matter » great and small, there will rer “When it comes to the practice of ritual, it is har- ain that which you cannot accomplish, Yet if you know cnough to value harmonious ease but ty to attain it w: ithout being regulated by the rites, this will not work cither.” 1.15 Zigong said, “Poor wichout being obsequious, rich without being arro- id you say about someone like that?” iswered, being poor and yet joyful Zigong said, “An Ode nt—what woul The Master ar “That is acceptable, but it is still not as good as stich and yet loving ritual says, ‘As if cut, as if polished: As if carved, as if ground, Both disciples of Kongzi "That is, Kongzi does not actively pry or seek out information but rather is so perfected in Virtue that what he seeks comes to him unbidden,THE ANALECTS ™ 5S Is this not what you have in mind?! The Master s: whon Sc ‘i - é 1 one can begin to discuss the Odes. Informed as ¢ son with the kind of pe o what has gone id, “Zigong, you are precisely before, you know what is to come.” Book Two power of Virtue is anal- 2.1 The Master said, “ The Master said, “One who rules through the nd receives the homage ogous ¢ Pole Si - i + rae gous to the Pole Star: it simply remains in its place # of the myriad lesser stars.” 2.2 The Master said, “The Odes number several hundred, and yet can be nan judged with a single phrase: ‘Oh, they will not lead you astay- common people with coer 2.3 The Master said, “If ; 3 The Master said, “If you wry to guide the ‘sith punishments, the common cive regulations and keep them in line me. If, however, ave no sense of sh people will become evasive and will ha ae you guide them with Virtue, and keep them in line by means of ritual, the people will have a sense of shame and will rectify themselves.” 2.4 ‘The Master said, “Ac fifteen | set my mind upon learning; at thirty I took my place in society;!* at forty | became free o! * at fifty | under- stood Heaven's Mandate;!? at sixty my ear was ary ithout overstepping, f doubts; ed; and at seventy I could follow my heart's desires w the bounds of propricty. Odes, this poem is # 55. Zigong’s point is that In the standard received edition of the o has been shaped and perfeeted by this Ode seems to describe metaphorically a person wh along, arduous process of self-cultivation : Odes (Mav #297), The original reference is to powerful war horses bred to pall char Jesired path. The metaphorical meaning is that iots, who are trained nor to swerve from the d yoked” to them, as it were—will not be led one committed through study to the Odes astray. That is, through mastery of the rites: ef Analects 8.8, 16.13, and 20.3 SCE. Analects 9.29 CE Analects 16.8, 20.3A (CONFUCIUS) 6 & KONG 6 asked about filial piety. The Master id, “Nowadays ‘filial ply being able to provide one’s parents with nourishment. But ; are provided with nourishment. If you are not respect- ‘es the difference?” 2.7 Ziyou' means sim even dogs and hors fal, wherein hi § Zixia”” asked about filial piety. The Master said, “It is the demeanor 4 fixia’” as 7 hat is difficult. If there is work to be done, young people shoulder the that is y burden, and when wine and food are served, elders are given precedence, ee c aa but surely filial piety consists of more than this. 2.9 The Master said, “I can talk all day long with Yan Hui!® without him once disagreeing with me. In this way, he seems a bit stupid. And yet when we retire and I observe his private behavior, I see that it is in fact worthy co serve as an illustration of what I have taught. Hui is not stupid at all.” 2.10 The Master said, “Look at the means a man employs, observe the basis from which he acts, and discover where it is that he feels at ease.!? Where can he hide? Where can he hide?” 2.11 The Master said, “Both keeping past teachings alive and understand- ing the present—someone able to do this is worthy of being a teacher.” 2.12 The Mastet aid, “The gentleman is not a vessel.”2” 2.15 The Master said, “If you learn without thinking about what you have learned, you will be lost. If you think without learning, however, you will fall into danger.” 2.19 Duke Ai asked, “What c obedient?” n I do to induce the common people to be A disciple of Kongzi A disciple of Kongzi “Kongzi’s favorite disciple, who tragically died at an carly age (cf. Analects 5.9, 6,3, 6.7, 6.11, and 11.9) "CE Analects 4.2 "Qi &, literally a ritual vessel designed to serve a particular function, is also used by extension to refer to officia Is who are specialized in one particular task. The gentleman is not a narrow specialist (cf Analects 5.4, 6.13, 9.2, 9.6, 13.4, and 19.7).= 7 THE ANALECTS Kongzi replied, “Raise up the straight and apply them to the crooked, and the people will submit to you. If you raise up the crooked and apply them to the straight, the people will never submit.” 2.21 Some people said of Kongzi, “Why is it that he is not participating in government?””! [Upon being informed of this] the Master remarked, “The History says, “Filial, oh so filial, {In this riendly to one’s elders and juniors; upon those who govern. way] exerting an influence rt one is already taking f ‘Thus, in being a filial son and good brother ‘participating in in government. What need is there, then, to speak of government?” Book Three “They have eight rows of this, what 3.1 Kongzi said of the Ji Family, dancers per- forming in their courtyard. If they can condone able of ?”?* are they “or cay to do with 3.3 The Master said; “A man who is not Good—what has he ritual? A man who is not Good—what has he to do with music? song sat). The reference is to Kongzi’s lack of an offi- Lie . Lit, “doing government” (we cial position See Legge, The Shoo King. p- 535+ from the rightful authorities in Kongai’s home state |, moral, and political improprieties The Ji Family had usurped power of Lu # and was for Kongzi representative of the ritual «describe the “eight rows of dancers” as as viewed as the prerogative of the Zhou kings a ritual prerogative of of his age. Later ritual te: the emperor; presumably in Kongai’s time it w. sumily’s use of eight rows of dancers is obviously an egregious viola In cither case, the Jit tion of ritual propriety. Analects 3.12. and V7.1 1. Analects 3.3 is probably also directed at the head of the Ji Family criticized in 3.18 « KONGZI (CONFUCIUS) 4 Lin Fang?” asked about the roots of ritual. 3.4 Lin Fa as imed, “What a noble question! When it comes to ritual, + aster exclaimed, a The Master € than extravagant. When it comes to mourning, it is 's better to be spare " be excessively sorrowful than fastidious. to : better 3.8 Zixia asked, “(The Odes say.) ‘Her artful smile, with its alluring dimpl Her beautiful eyes, so clear, ‘The unadorned upon which to paint.””° What does this mean?’ The Master said, “The application of colors comes only after a suitable cnadomed [backeround’is present Zixia said, “So it is the rites that come after The Master said, “It is you, Zixia, who has awakened me to the meaning of these lines! It is only with someone like you th: the Odes.” at | can begin to discuss 3.11 Someone asked for an explanation of the 2’ The Master One who understood it could handle the world as if he had it right here,” ; di sacrifice said, “I do not understand it. nd he pointed to the palm of his hand. 3.12 “Sacrifice as if [they were] present” means that, when acrificing to the spirits, you should comport yourself as if the spirits were pr ent. “Lin Fang iy usually identified as a man of Lu and presumably shares Kongai’s concern that his fellow countrymen were neglecting the “roots” and attending to the superficial branches” of ritual practice. The first two lines appear in the present version of the Odes (Mao # 57) while the third does not That is, the adornment provided by the rites is meant to build Upon appropriate native emotions or tendencies. Just as all the cosmetics in the world are of no avail if the basic lines of the face are not pleasing, 90 is the refinement provided by ritual practice of no help to one lacking in zhi ¥, “native substance.” Cf, Analects 3.4, 5.10, and 6.18, An important sacrifice to the earliest known ancestor of the reigning dynasty, the per- formance of which was the prerogative of the presiding ruler. By Kongzi’s time, the perfor- mance of this rite had d generated to the point that he could no longer bear to look upon itTHE ANALECTS m= 9 ‘The Master said, “If Lam not fully present at the sacrifice, it is as did not sacrifice at all.’ 3.14 The Master said, “The Zhou gazes down upon the two dynasties that liane in culture it is! I follow the Zhou.” preceded it.” How bri with the practice of sacrificing a lamb to 3.17 Zigong wanted to do aw : ; st announce the beginning of the month. The Master said, “Zigong! You regret the loss of the lamb, whe regret the loss of the rite.” eful to observe 3.18 The Master said, “If in serving your lord you are every detail of ritual propriety, people will [wrongly] think you obsequious.”* sters? How 3.19. Duke Ding asked, “How should a lord employ his mir should a minister serve his lord?” Kongzi replied, “A lord should employ his ministers with ricual, and min- isters should serve their lord with dutifulness. s joy without 3.20 That Master said, “The ‘Cry of the Osprey’”” expre s sorrow without falling into excessive becoming licentious, and expres pathos,” 3.23 The Master was discussing music with the Grand Music Master of Lu. “He said, “What can be known about music is this: when it first begins, It ariety of notes, but as it unfolds, these notes resounds with a confusing v ors take “not fully present” in the literal sense (L.e., not being ‘Although some commentat the preceding the sacrifice, and sending a proxy in one’s stead), physically present at at issue is psychological or spiritual presence, comment would suggest that what is “That is, the Xia and Shang dynasties. {originally been part of a | iD itself had fallen into disuse in Lu, whereas the sacrifice er ritual to welcome the new a . Apparently this sacrifice had pee By Kongzi's time the ritua of a particula is vestigial, materially wasteful practice in the absence of its being the responsibili r government office—had survived. Zigong does not see the point of continuing th original ritual context by Kongzi’s age that a proper ritual practitioner was “Ritual practice had so degenerated viewed with suspicion or disdain. “The first of the Odes, and sometimes used to refer to the Odes as a whole10. ® ~KONGZI (CONFUCIUS) ; : cans of means of harmony, brought into tension by means » reconciled by moa chia et miess whole. It is in this int, and finally woven together into a s counterpoing, and finally : way that music reaches its perfection. 3.24 A border official from the town of Yi requested an audience with the Master, saying, “I have never failed to obtain an audience with the gentle- men who have passed this way.” Kongzi’s followe s thereupon presented him. After emerging from the audience, the border o al remarked, “You disciples, why should you be concerned about your Master's loss of office? The world has been without the Way for a long time now, and Heaven intends to use your Master like the wooden clapper for a bell.” Book Four 4.1 The Master said, “To live in the neighborhood of the Good is fine. If one does not choose to dwell among those who are Good, how will one obtain wisdom?” 4.2 The Master said, Without Goodness, one cannot remain constant in adversity and cannot enjoy enduring happiness. “Those who are Good feel at home in Goodnes wise follow Goodness bec » whereas those who are ause they feel thar they will profit from it.” 4.3 The Master said, “Only one who is Good is able to truly love others or despise others.” 4.4 The Master said, “Merely set your heart sincerely upon € ioodness and you will be free of bad intentions.” “Music thus serves as a model or metaphor for the process of self-cultivation: starting in confusion, passing through many phases, and culminating in a state of perfection, That is, to wake up the fallen world, Some commentators believe that the bell referred to is the kind used by itinerant collectors and transmitters of folk songs, and thar the border officials poine is thus that Heaven has deliberately caused Kongzi to lose his official posi- tion so that he might wander throughout the realm, spreading the teachings of the Way. “Other translators would give the sense as, “With regard to neighborhoods, itis the pres ence of those who are Good that makes them desirable. How could someone who does not choose to dwell in Goodness be considered wiseTHE ANALECTS m1 4.5 The Master said, “Wealth and social eminence re things that all people desire, and yet unless they are acquired in the proper way I will not abide them. Poverty and disgrace are things that all people hate, and yet unless they are avoided in the proper way | will not despise them. how can he merit the name? The “Ifthe gentleman abandons Goodne' gentleman does not go against Goodness even for the amount of time required to finish a meal. Even in times of urgency or distress, he neces- cords with it.” sarily a 4.6 The Master said, “I have yet to meet a person who truly loved Good- ness or hated a lack of Goodness. One who truly loved Goodness could not be surpassed, while one who truly hated a lack of Goodness would at least be able to act in a Good fashion, insofar as he would not tolerate that which is not Good being associated with his person. “Is there a person who can, for the space of a single day, simply devote ‘orts to Goodness? | have never met anyone whose strength was insuf- ave yet to mect his e ficient for this task. Perhaps such a person exists, but Th him.” - wy) « aaa pe: reg: at sort of 4.7 The Master said, “People are true to type with regard co what Jy the sort of mistakes a person mak takes they make. Observe close then you will know his character. mn i ing i i c Wa as bein} 4.8 The Master said, “Having in the morning heard the Way [was being put into practice], one could die that evening without regret. 4.9 The Master said, “A scholar who has set his heart upon the Way but who is still ashamed of having shabby clothing or meager rations is not worth engaging in discussion. 4.10 The Master said, “With regard to the world, the gentleman has no predispositions for or against [any person]. He merely seeks to be on the side of [those he considers] right. 4.12’ The Master said, “If in your affairs you abandon yourself to the pursuit of profit, you will arouse much resentment. 4.13 The Master said, “If a person is able to govern the state by means of ritual propriety and deference, what difficulties will he encounter? If, on12 ® KONGZI (CONFUCIUS) hand, a person is not able to govern the state through ritual pro- er hand, a . the other fe 2 : are the rites to him?” -ference, of what use are t ‘ety and deferenc priety 4 ‘The Master said, “Do not be concerned that you lack an official posi- 4.14'The Master sa ‘ 7 ° put rather concern yourself with the means by which you might tion, but ra ? eae i : cerned tha > has heard of you, become established. Do not be concerned that no one has heard of yi but rather strive to become a person worthy of being known. put ra ; 4.15 The Master said, “Zeng! All that I teach can be strung together on a . »37 single thread. “Yes, sit,” Master ‘eng, responded. After the Master left, the disciples asked, “What did he mean by that? Master Zeng said, “All that the Master teaches amounts to nothing more than dutifulness [zhong #) tempered by sympathetic understanding, [shu de | 38 4.16 The Master said, “The gentleman understands rightness, whereas the petty person understands profit.” 4.17 The Master sai » “When you se someone who is worthy, concentrate upon becoming their equal; when you see someone who is unworthy, us this as an opportunity to look within yourself.” 4.18 The Master said, “In serving your parents you may gently remonstrate with them. However, once it becomes apparent that they have not taken your criticism to heart you should be respectful and not oppose them, and follow their lead diligently without resentment.” The word rendered here as “teach” (dao #.) also means “the Way,” and a double enten- dre is almost certainly intended: “all that | teach” is also “my Way. “To be zhong, “loyal” or “dutiful,” involves fulfilling the duties and obligations proper to one’ ritually defined role (see Analects 5.19 below for a description of someone deemed chong by Kongzi). This virtue is to be tempered by the virtue of shu, “sympathetic under- standing”: the ability, by meany of imaginatively putting oneself in the place of another, to know when it is appropriate or yi, “right,” to bend or suspend the dictates of role-specific duty. (This interpretation is developed in Philip J. Ivanhoe, “The ‘Golden Rule in the Analects.” In Contemporary Encounters with Confucius, David Jones, ed. (Open Court Press, forthcoming). Cf Analects 5.12, 6.30, 12.2, 15.3, and 15.24THE ANALECTS @ 13 4.19 The sp wayyy " 4.19 The Master said, “While your parents are alive, you should not travel far, and when you do travel you must keep to a fixed itinerary the ways of his father 4.20 The Ma yu 4.20 Ihe Master said, “One who makes no changes be called a filial son.” assed away may or three years” after his & for three years” after his father has f of the age of your parents. 4.21 The Master said, “You must always be aware a source of anxiety.” On the one hand, it is a cause for rejoicing, on the other 4.22 The Master sa not eager to spe: because they would be ashamed if their actions id, “People in ancient times were did not measure up Co their words.” 4 themselves with The Master said, “Very few go astray who comport restraint.” 4.24 The Mas ere : °4 ick 4.24 The Master said, “The gentleman wishes to be slow to speak, but quick to act.” 4.25" wy . . . oj rs. 740 4.25 The Master said, “Virtue is never solitary; it always has neighbors. Book Five “He is marriageable. Although he ocent of any crime. 5.1 The Master said of Gongye Chang, was once imprisoned as a criminal, he wa The Master gave him his daughter in mar! s in fact inn age."! 5.4 Zigong asked, “What do you think of me! The Master replied, “You are a vessel.” What sort of vessel?” 42 ‘A precious ritual vessel. The length of the mourning period for parents, equiv West CE Analects 17.21 and the note to that passage. alent co twenty-five months by n reckoning, The reference is to the attractive power of Virtue The social stigma attached to former criminals in early China was enormous and inescapable, since criminals were prominently branded or tattooed. In giving his daughter in marriage to a former criminal, Kongzi is flouting conventional mores and making powerful statement concerning the independence of true morality from conventional social judgments, : CE. Analects 2.12. and see the note to that passa14. @ KONGZI (CONFUCIUS) 5.8 Meng, Wubo" asked, “Is Zilu Good? “The Master replied, “I do not know. Meng, Wubo repeated his question. 7 ‘The Master said, “In a state of one thousand chariots, Zilu could be ployed to organize the collection of military taxes, but I do not know employ aniz whether or not he is Good.” “What about Ran Qiu?” “In a town of one thousand houscholds, or an aristocratic family of one hundred chariots, Ran Qiu could be employed as a steward, but I do not know whether or not he is Good.” “What about Zihua?” “Standing in his proper place at court with his sash tied, Zihua could be employed to converse with guests and visitors, but 1 do not know whether or not he is Good.” 5.9 The Master said to Zigong, “Who is better, you or Yan Hui?” Zigong answered, “How d: : Leven think of comparing myself to Hui? and thereby understands ten. | learn one thing and thereby understand two,” The Master said, good as Hui.” Hui learns one thing “No, you are not as good as Hui. Neither of us is as 5.10 Zai Wo was sleeping, during the daytime. The Master s wood cannot be carved, and a wall of Wo, what would be aid, “Rotten dung cannot be plastered. As for Zai the use of reprimanding him?” ‘The Master added, “At first, when evaluating people, their words ! would listen to corresponding conduct would | listen to their words but then closely reir conduct. It is my experience with Zai Wo th about this change.” and then simply trust that the follow. Now when I evaluate people observe th at has brought ‘The son of a minister of Lu, who also appears in Analects 2.6 (not in this volume), The three figures he asks about—Zilu, Ran Qiu, and Zihua—are all disciples of Kong “That is, Zai Wo, a disciple of Kongzi, obviously lacks the zhi (see Analects 6.18), that serves as the background upon which the cultivation is to be applied (see Analects 3.8). Native substance” “color” of Confucian selfTHE ANALECTS m 15 5.12 Zigong said, “What | do not wish others to do unto me, I also wish not to do unto others.” The Master s id, “Ah, Zigong! That is something quite beyond you.”"” 5.13 Zigong said, “The Master's cultural brilliance is something that is readily heard about, whereas one does not get to hear the Master expound- ing upon the subjects of human nature or the Way of Heaven.”"” 5.19 Zichang” said, “Prime Minister Ziwen™ was given three times the post he was of prime minister, and yet he never showed a sign of pleasur ¢ three times and yet never showed a sign of resent- removed from this o: ment. When the incoming prime minister took over, he invariably provided him with a complete account of the official state of affairs. What do you make of Prime Minister Ziwen?” ‘The Master said, “He certainly was dutiful.” “Was he not Good?” “T do not know about that—what makes you think he deserves co be called Good?” “When Cuizi assassinated the Lord of Qi, Chen Wenzi—whose estate amounted to ten teams of horses—abandoned all that he possessed and left id, “The officials here are as the state.” Upon reaching another state, he s isa for negative Golden Rul the ability co temper the strict place “’Zigong’s aspiration—what has been referred to as the mulation of the virtue of s/uy “sympathetic understanding” duty,” by imaginatively placing oneself in another’ f ‘ition to the virtue of shu is particularly amusing to Kong he disciples. In Analects 5.4, for “ritual vessel” of dictates of loyalty to one’s zhon See Analects 4.15. Zigong’s aspir because Zigong is the most unimaginative and rigid of all d instance, his fastidious adherence to the rites leads Kongzi to dub him a 4 e Yongzi for being too strict limited capacity, and in Analects 14.29 he is criticized by Kongei for being « H demands upon others with for not moderating his duty-defined “Unalects as an excellent example of how the and this is and judgmental with others understanding). Zigong thus functions in the pered with sympathetic understanding, Analects 15.24 for his message that “sympathetic virtue of loyalty goes awry when not ¢ igong in / har can serve as a lifelong guide. perhaps why Konggi singles out understanding” is the one teaching ¢ schings Kongzi did not concern himself much with such theoretical, “That is, in his tea Y Way of Heaven, but rather vied to focus his esoteric subjects ax human nature or the ; disciples’ attention upon the task at hand, acquiring the cultural refinement necesstry (0 become gentlemen: “A disciple of Kongzi “A prime minister of the state of Chu who was renowned for his integrity and devotion to the state. Cuizi and Chen Wenzi were both officials in the state of Qi. The former is said to have assassinated Lord Zhuang of Qi in 548 B.c.k.lo @ KONGZI (CONFU 3 Officer Cuizi,’ and thereupon left that state. Again, after - Great bad as our Gre: another stat | 7 7 ad thereupon left that state as well. What do you make of and ¢, he said, “The officials here are as bad as our Gr going to Officer Cuizi, 7 Chen Wenzi? : : - 7 “The Master said, “He certainly was pure. ¢ Master sa ase “Was he not Good? “1 do not know about that—what makes you think he deserves to be d called Good?” 5.22 When the Master was in the state of Chen, he sighed, “Oh, let us go home! Let us go home! Our young followers back in Lu are wild and ambi- tious—they put on a great show of brilliant culture, but they lack the means to prune and shape it. 5.26 Yan Hui and Zilu were in attendance. The Master id to them, “Why do you not each sp k to me of your aspirations?” Zilu answered, “I would like to be able to share my carts and horses, clothing and fur with my friends and associates, without feeling regret.” Yan Hui answered, “I would like to avoid being boastful ab bout my own abilities or e ggerating my accomplishments.” Zilu then said, “I would like to hear of the Master's 4 The Master said, pirations,” “To bring comfort to the aged, to inspire trust in my friends, and be cherished by the youth.” 5.27 The Master said, “I should just give up! I have yet to meet someone who is able to perceive his own faults and then take himself to task inwardly.” 5.28 The Master said, “In any village of ten households there are surely those who are as dutiful or trustworthy as Iam, but there is no one who matches my love for learning.” Book Six 6.3 Duke AP” asked, “Who among your disciples might be said to love learning?” "CL Mengei 7B37 ‘Cf the more claborate version of a similar conversation in Analects 11.26 ‘Duke Ai (1, 494-468 #.c.t.) was the nominal ruler of Lu, which was in fact controlled by the Ji FamilyTHE ANALECTS m 17 Kongzi answered, “There was one named Yan Hui who loved learning. me mistake twice. He never misdirected his anger, and never made the s Unfortunately, his allotted lifespan was short, and he has passed away. Now that he is gone, there are none who really love learning—at least, | have yet to hear of one.” 6.5 When Yuan Si was serving as steward, he was offered a salary of nine hundred measures of millet, but he declined it. aid, “Do not decline it! [If you do not need it yourself], ‘The Master s could you not use it to aid the households in your neighborhood?”"! 6.7 The Master said, “Ah, Yan Hui! For three months at a time his heart did not stray from Goodness. The rest could only sporadically maintain such a state.” 6.10 Boniu™ fell ill, and the Master went to ask after his health, Grasping, his hand through the window, the Master sighed, “That we are going to lose him must be due to fate! How else could such a man be afflicted with such an illness, and we left with nothing we can do?” How else could such a man be afflicted with such an illness?” a narrow 6.11 The Master said, “What a worthy man was Yan Huit Living in alley, subsisting upon a basket of grain and gourd full of water t such hardship, yet it never spoiled Huis joy. other people could not have born What a worthy man was Hui!” 6.12 Ran Qiu said, “It is not that | do not delight in your Way, Master, it is simply that my strength is insufficient. against secking office for the sake of material benefit ‘In light of the many injunctions the disciple Yuan Si no doubt expected to be praised that are found in Kongzi’s teachings, by the Master for declining to be paid a salary, Kongri’s response reflects the fact that the etermined by a simple formula bur should rather be the proper course of action cannot be ds result of careful reflection and consideration of the needs of others. ‘The Master may also have detected a note of spiritual pride in Yuan Si’s grandiose gesture and seen the need to deflate his feeling of self-importance. ‘A disciple of Kongzi “Phe latter half of the sentence is not present in the received text of the Analects but is present in the Dingzhou version, and it is also part of the Record of the Historian version ot this story.= KONGZI (CONFUCIUS) 18 id, “Someone whose strength is genuinely insufficient col- : sal ne pee eee along the Way. As for you, you deliberately draw the =v lapses some 956 line. 3 ‘The Master said co Zixia, “Be a gentlemanly Ru. Do not be a petty 13 The Nie Ru. 6.17 The Master said, “Who is able to leave a room without going out 6. . 5 _ through the door? How is it, then, that no one follows this Way?) 6.18 The Master said, “When native substance overwhelms cultural refine- ment, the result is a crude rustic. When cultural refinement overwhelms native substance, the result is a foppish pedant. Only when culture and native substance are perfectly mixed and balanced do you have gentleman. 6.20 The Master said, “One who knows it is not the equal of one who loves it, and one who loves it is not the equal of one who t ee akes joy in it. 6.21 The Master said, “You can discuss the loftiest matters with those who are above average, but not with those who are below average.” 6,22 Fan Chi” asked about wisdom, The Master said, “Working to ensure social harmony common people, respecting the ghosts and spirits while distance—this might be called wisdom.” among the keeping them at a He then asked about Goodness. The Master said, “One who is Good sees as his first Priority the hard- ship of self-cultivation, and only after thinks about results or rewards. Yes, this is what we might call Goodness.” “That is, Ran Qiu has already decided he cannot do it, and so he does not even try. The term “petty Ru” refers 10 someone content to serve as a narrow technici an or “vessel” (Analects 2 12) or toa moral hypocrite such as the “village worthy” (Analects 17,13) See also Ru under Important Terms. Ie’ is presumably the Way. ‘One of Kongzi’s younger disciples.THE ANALECTS @ 19 6.23 The Master said, “The wise take joy in rivers, while the Good take joy in mountains. ‘The wise are active, while the Good are still. The wise are joyful, while the Good are long-lived.” 6.25 The Master said, “A gw that is not a proper gu—is it really a gu? Is it really a gee”! 6.27 The Master said, “Someone who is broadly learned with regard to culture, and whose conduct is restrained by the rites, can be counted upon to not go astray.” 6.28 The Master had an audience with Nanzi, and Zilu was not pleased.”” The Master swore an oath, saying, “If | have done anything wrong, may Heaven punish me! May Heaven punish me!” not 6.29 The Master said, “Acquiring Virtue by applying the mean—is thi best? And yet among the common people few are able to practice this for long. most plausible interpretation is pro Wi: “The wise take joy in actively exer- and on and “This is a famously cryptic passage. Pethaps the Led by the Han dynasty commentator Bao Xi u nn governing the world, just as water flows on in the sort of peace and stability displayed by moun birth to all of the myriad things.” v cising their talent and wisdom knows no cease, ‘The Good take joy tains, which are naturally inactive and yet give A gu Mh was a ritual drinking vessel, and commentators generally agree that Konge!s the fact that the sort of gu being used by his contem- accordance with Zhou dynasty standards), although sigh of displeasure was provoked by poraries was not a proper gi (ie. not in there is disagreement over the question of what precisely was wrong—some claiming that the offending, gu was not of the proper shape, others that it was not of the proper size. In are Kongai’ strict adherence to ancient practices, his any ease, this passage serves to illustr 's, and his concern for the proper usc dissatisfaction with the practices of his contemporar of names (cf. Analects 13.3). For an image of a gi, see the web page for this volume. Nanci was the wife of Lord Ling of Wei, and a woman of bad repute. Zilu is not pleased that Kongyi would seek an audience with such a person, As many commentators point out, however, it is likely that ritual dictated that when arriving in a stare one request an audi- ence with certain minor local officials. In having an audience with Nanzi upon arriving in e merely observing the dictates of ritual propriety, which is more important than avoiding unsavory company. Zilu might thus—like Chen Wenzi in Analects 5.19 above—be characterized as “pure,” but such rigid fastidiousness falls rather short of fei, Kongzi was therefor Goodness,20 © KONGZI (CONFUCIUS) | ich “If there were one able to bestow much upon the 6.30 Zigons nd bring succor to the multitudes, what would you make é non people & + » come Pildd such a person be called Good? n? C Ss . of a Master said, “Why stop at Good? Such a person should surely be ‘The Master said, : ! led a sage! Even someone like Yao or Shun would find such a task daunt- -salled a sage! E ‘ han : Bee Desiring to take his stand, one who is Good helps others to take their ing. Ves “i ae wanting to realize himself, he helps oth stand; wa rs to realize themselves. Being ble to take what is near at hand as an analogy” could perhaps be called able to ta the method of Goodness. Book Seven 7.1 The Master said, “I transmit rather than innovate. I trust in and love ncient ways. | might thus humbly compare myself to Old Peng.” the a y 8) y y' 8: 7.2 The Master said, “Remaining silent and yet comprehending, learning, and yet never becoming. tired, encouraging others and never growing weary—these are tasks that present me with no difficulty.” 7.3 Vhe Master said, “hat I fail to cultivate Virtue, that I fail to inquire more deeply into that which I have learned, th at upon hearing what is right I remain unable to mov. myself to do it, and that I prove unable when I have done something wrong—such potential { of constant worry to me.” to reform failings are a source 7.4 In his leisure moments, the Master was composed and yet fully at ease. 7.5 The Master said, “How seriously | have declined! Ith as been so long since I last dreamt of meeting the Duke of Zhou.” This sounds like a formulation of the virtue of shu, “sympathetic understandin: Sce Analects 4.15 The most plausible explanation of this reference is that of Bao Xian: “Old Peng was a great worthy of the Yin dynasty who was fond of transmitting ancient tales. In comparing himself to Old Peng, Kongri indicates his reverence for those who merely transmit and de not innovate).” “Ideally, one’s immersion in the culture of the Zhou is to be so complete thar it pene- trates even one’s dream-lifeTHE ANALECTS 94 7.6 The Master said, “Set your heart upon the Ws rely upon Virtue, lean upon Goodness, and explore widely in your cultivation of the arts.” 7.7 The Master their own accord, offered up as little as a bundle of silk or bit of cured id, “I have never denied instruction to anyone who, of meat.””° 7.8 The Master said, “I will not open the door for a mind that is not already striving to understand, nor will I provide words to a tongue that is not already struggling to speak. If | hold up one corner of a problem, and the student cannot come back to me with the other three, I will not attempt to instruct him again.” 7.9 When the Master dined in the company of one who was in mourning, he never ate his fill. 7.12 The Master said, “If wealth were something worth pursuing, then | would pursue it, even if that meant serving as an officer holding a whip at however, [ the entrance to the marketplace. Since it is not worth pursuing, r to follow that which I love. pre ic, and 7.14 When the Master was in the state of Qi he heard the Shao mus ve of meat. He said, “I for three months after did not even notice the never imagined that music could be so sublime. ting plain food and drinking water, having only 7.16 The Master said, “E certainly there is joy to be found in this! Wealth your bent arm as a pillow— and eminence attained improperly concern me no more than the floating clouds.” “There is some debate over the exact meaning of this passage, with some (suc has the Han commentator Zheng Xuan #i X) claiming that it refers to the fact thar Kongzi would not deny instruction to anyone over fiftcen years of age, and others arguing that the term usin df (usually taken to mean “bundle of sill and cured meat” or “bundle of cured meat”) actually refers to the bearing of the person seeking instruction—that is, an attitude of respect and yelf-discipline. In either ease, the point is that Kongzi does not select students on the basis of their wealth of social standing The Shao is the court music of the sage-king Shun “Improperly” is literally in @ “not right (77 #4)” fashion