Confucius is almost universally (and unfairly) blamed for the style of rote-learning that has plagued Chinese education for centuries. In reality, however, he advocated a balanced and intellectually-rigorous approach to learning that remains highly relevant even today. Continue reading Analects Book 2: more on learning
Book 2 of the Analects introduces five disciples of Confucius for the first time, including his favorite and protégé Yan Hui, who left the sage totally devastated when he died at the young age of thirty-two. Continue reading Analects Book 2: disciples
子路從而後，遇丈人，以杖荷蓧，子路問曰：「子見夫子乎？」丈人曰：「四體不勤，五穀不分，孰為夫子！」植其杖而芸。子路拱而立。止子路宿，殺雞為黍而食之，見其二子焉。明日，子路行以告。子曰：「隱者也。」使子路反見之。至，則行矣。子路曰：「不士無義，長幼之節，不可廢也。君臣之義，如之何其廢之？欲潔其身，而亂大倫。君子之仕也，行其義也，道之不行，已知之矣！」
Zilu fell behind while traveling with Confucius. He met an old man who was carrying a basket hanging from his staff over his shoulder. Zilu asked him: “Have you seen my master?” The old man said: “You don’t toil with your four limbs, and you can’t even distinguish between the five types of grain. Who is your master?” He planted his staff in the ground and started weeding. Zilu stood respectfully, his hands clasped in front of him. The old man invited him to stay with him overnight, killed a chicken and cooked some millet for him to eat, and introduced his two sons to him. The next day, Zilu resumed his journey and reported to Confucius. Confucius said: “The man you met is a hermit.” He sent Zilu back to see the old man, but when he reached his place Zilu found that the old man had gone. Zilu said: “It is wrong to withdraw from public life. The codes that govern the rightful relationship between the old and young cannot be discarded. How can the rightful relationship between ruler and subject be discarded? You cannot disrupt the most basic human relationships just to preserve your purity. A leader takes office and performs his rightful duties even if he already knows that the Way will not prevail.”
This final allegorical tale warms up nicely with its lyrical opening scene – only to end on a false note in the final section. Zilu’s closing comments are way too harsh to ring true and have only the most tenuous of connections with the rest of the story. Indeed, it’s not even clear who Zilu is meant to be talking to at the end because in the previous section the old man had already disappeared. Continue reading A false note
子曰：「由也，女聞六言六蔽矣乎？」對曰：「未也。」「居！吾語女。好仁不好學，其蔽也愚；好知不好學，其蔽也蕩；好信不好學，其蔽也賊；好直不好學，其蔽也絞；好勇不好學，其蔽也亂；好剛不好學，其蔽也狂。」
Confucius said: “Zilu, have you heard of the six virtues and their six attendant vices?” “No, I haven’t.” “Sit down, and I will tell you. Loving goodness without loving learning leads to ignorance. Loving knowledge without loving learning leads to foolishness. Loving trustworthiness without loving learning leads to criminality. Loving frankness without loving learning leads to offensiveness. Loving valor without loving learning leads to chaos. Loving steadfastness without loving learning leads to recklessness.”
I wish I could find a better way of rendering the first sentence (言/yán literally means “words”) but the point that Confucius makes to Zilu is clear: even the most positive personal qualities need to be carefully cultivated in order make sure they don’t turn into negatives. Continue reading A fine line
公山弗擾以費叛，召，子欲往。子路不說，曰：「末之也已，何必公山氏之之也？」子曰：「夫召我者，而豈徒哉？如有用我者，吾其為東周乎！」
Gongshan Furao, using the town of Bi as a stronghold, launched a revolt. He summoned Confucius to join him and Confucius was tempted to go. Zilu was unhappy about this and said: “We may have nowhere to go, but why must we go to join Gongshan?” Confucius said: “Since he has summoned me, it must be for some purpose. If his purpose is to employ me, perhaps I could establish a new Zhou Dynasty in the East.”
Like Yang Huo in Chapter I of Book 17, Gongshan Furao was another disaffected retainer of the Ji family who rose up against them and asked Confucius to join him in a revolt. The major difference between the two men, allegedly at least, is that Gongshan planned to restore the rightful authority of the hereditary ducal family over the state of Lu whereas Yang was only interested in boosting his own power and prestige. Continue reading A new Zhou Dynasty in the East
Chapter I of Book 16 is one of the longest passages in the Analects and is written a narrative style that is very different from the short pithy anecdotes and aphorisms that comprise most of the rest of the tome. Continue reading Justifying the unjustifiable
子曰：「由，知德者鮮矣！」
Confucius said: “Zilu, there only a very few people who understand virtue.”
I could of course be wrong, but it’s when I come across comments like this in the Analects that I can’t help thinking that Confucius was at his happiest when he had something to complain about. Continue reading Confucius despairs for humanity
在陳絕糧。從者病，莫能興。子路慍見曰：「君子亦有窮乎？」子曰：「君子固窮，小人窮斯濫矣。
In Chen, the food supplies were exhausted. His disciples became so weak that they could not rise to their feet. Zilu came to him and said indignantly: “How is it possible for a leader to be brought to such dire straits?” Confucius said: “A leader stays resolute in even the direst of straits but only a petty person loses his cool about it.”
I can’t say I blame Zilu for getting upset with Confucius for landing him and his fellow disciples stuck in the middle of nowhere sick, tired, and hungry. Still, Confucius gives back as good as he gets with his rejoinder, pointedly reminding Zilu and his companions that they should maintain their dignity even in the face of possible death. Talk about a captain going down with his sinking ship. Continue reading Dire straits
子路問「君子」。子曰：「修己以敬。」曰：「如斯而已乎？」曰：「修己以安人。」曰：「如斯而已乎？」曰：「修己以安百姓。修己以安百姓，堯舜其猶病諸。」
Zilu asked what makes a leader. Confucius said: “Rigorous self-cultivation.” Zilu asked: “Is that all there is to it?” Confucius said: “He cultivates himself to bring comfort to the people. He cultivates himself to bring comfort to the people: this is something even Yao and Shun would have found very difficult.”
You can read all the “pearls of ancient wisdom” and “inspirational quotes” you like, but there’s no substitute for the daily grind of cultivating your thoughts and behavior. In the end, it’s all down to you. Continue reading Rigorous self-cultivation
子路宿於石門。晨門曰：「奚自？」子路曰：「自孔氏。」曰：「是知其不可而為之者與？」
Zilu stayed for the night at the Stone Gate. In the morning, the gatekeeper said: “Where are you coming from?” Zilu said: “From the household of Confucius.” “Isn’t he the one who knows what he is doing is impossible but still keeps on doing it?”
It’s unclear whether the gatekeeper is speaking of Confucius out of admiration for his persistence or exasperation at his bull-headedness.