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Commentary on the Confucian Analects, Book 14: "Hsien Wan" Part 1/3

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7 years ago
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"The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle."

Hello everyone! I am sorry that this article was a bit late. I got a late start on it. For those of you who are new to this series, this is a series where I commentate the Confucian Analects. The previous posts in this series will be linked at the bottom. Today we start our only three-part book. Let's get into my commentaries on Book 14!

Here is the first part of my commentaries on Book 14: Hsien Wan:

[Image Source: pixabay.com, License: CCO Public Domain]

Original text from the Public Domain Confucian Analects (from the 2013 edition of "The Art of War and Other Classics of Eastern Thought")

@cmp2020 original commentary

Hsien Wan

I
It is shameful in an officer to be caring only about his emolument
Hsien asked what was shameful. The Master said, "When good government prevails in a State, to be thinking only of salary. and, when bad government prevails, to be thinking, in the same way, only of salary-this is shameful."

Confucius is making the point that it is shameful for government officials to make decisions based on how their decisions will earn money for the government, and in turn them. Again, like I said in a passage similar to this yesterday. This passage does not mean that government officials can NEVER make decisions that will earn the government and themselves money, it means that it should NEVER be a contributing factor in the decision making process.

II
The praise of perfect virtue is not to be allowed for the repression of bad feelings

  1. "When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue."
  2. The Master said, "This may be regarded as the achievement of what is difficult. But I do not know it is to be deemed perfect virtue."

This passage makes the point that not acting on what you think or feel does not mean that you have achieved perfect virtue (moral values). This makes sense to me. Morale values should not just effect your actions, but also your feelings. If you do not think or feel in the same way you believe you should act, your morale values are not yet apparent in all of your way of life. Another point could be that if your thinking is opposite to your beliefs, you will eventually mess up in your actions.

III
A scholar must be aiming at what is higher than comfort or pleasure
The Master said, "The scholar who cherishes the love of comfort is not fit to be deemed a scholar."

Yesterday, Confucius wrote that a scholar must be commited, urgent, and humble. I suppose that valuing comfort means that there are scenarios in which you do not value commitment, or urgency. Therefore, a scholar should not value comfort. They should value whatever they need to to get their task completed quickly and efficiently.

IV
What one does must always be right; what one feels need not be spoken-a lesson of prudence
The Master said, "When good government prevails in a State, language may be lofty and bold, and actions the same. When bad government prevails, the action may be lofty and bold, but the language may be with some reserve."

when a government is good, its officials may argue, but they will always seek and perform the perfect option for the state. When a government is bad, its actions will contrast, and the officials will keep to themselves.

V
We may predicate the external from the internal, but not vice versa
The Master said, "The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle."

The point of this passage is that just because someone who is superior holds a skill, does not mean that all people who hold that skill are also superior. Superiority comes from a combination of factors, and is not apparent in any one of those factors in isolation. For example, Isaac Newton was a scientist, and many of his theories were correct. This does not mean that all scientist's theories are correct. This is kind of like the Composition/Division logical fallacy.

VI
Eminent prowess conducting to ruin; emininent virtue leading to dignity
Nan-kung Kwo, submitting an inquiry to Confucius, said, "I was skillful at archery, and Ao could move a boat along upon the land, but neither of them died a natural death. Yü and Chi personally wrought at the toils of husbandry, and they became possessors of the kingdom." The Master made no reply; but when Nan-kung Kwo went out, he said, "A superior man indeed is this! An esteemer of virtue indeed is this!"

The point of this passage is that wht you choose to do/work towards does have consequences. I and Ao were both skilled in dangerous activities, but they both died young. This is much like the modern cliche "He who lives by the sword dies by the sword." In the same way, Yü and Chi both prospered because of their choice to study caretaking as well as politics.

VII
The highest virtue not easily attained to, and incompatible with meanness
The Master said, "Superior men, and yet not always virtuous, there have been alas! But there never has been a mean man, and at the same time, virtuos."

Superior men do not always have perfect moral values, but they act on what is morally right. Average men do not always act on what is morally right, and therefore can never be considered virtuous.

VIII
A lesson for parents and ministers, that they must be strict and decided
The Master said, "Can there be love which does not lead to strictness with object? Can there be loyalty which does not lead to the instruction of its object?"

The point of this passage is that love constitutes doing what is best for the one you love. Loyalty constitutes helping those you are loyal to.

IX
The excellence fo the official notification of Chang, owing to the ability of four of its officers
The Master said, "In preparing the governmental notifications, P'i Shan first made the rough draft; Shi-shu examined and discussed its contents; Tsze-yu, the manager of foreign intercourse, then polished the style; and, finally, Tsze-ch'an of Tung-li gave it the proper elegance and finish."

This passage again points out the significance of choosing people to work on a task who specialize in the field of the assigned task.

X
The judgement of Confucius concerning Tsze-ch'an, Tsze-hsi, and Kwan Chung

  1. Some one asked about Tsze-ch'an. The Master said, "He was a kind man."
  2. He asked about Tsze-hsi. The Master said, "That man! That man!"
  3. He asked about Kwan Chung. "For him," said the Master, "the city of Pien, with three hundred families was taken from the chief of the Po family, who did not utter a murmuring word, though, to the end of his life, he had only coarse rice to eat."

This passage shows how Confucius judged men based on their actions rather than their title.

XI
It is harder to bear poverty aright than to carry riches
The Master said, "To be poor without murmuring is difficult. To be rich without being proud is easy."

It is much easier to take things for granted than it is to not covet things.

XII
The capacity of Mang Kung-ch'o
The Master said, "Mang Kung-ch'o is more than fit to be chief officer in the families of Chao and Wei, but he is not fit to be great officer to either of the States T'ang or Hsieh."

I suppose this means that everyone has limits, and they should know their own limits. This makes me think of the phrase "Big fish in a small pond." However, if the fish were moved to a bigger pond, he might not be the biggest anymore. In the same way, a man who is fit to run a family's estate, is not necessarily fit to run a state.

XIII
Of the complete man-a conversation with Tsze-lu

  1. Tsze-lu asked what constituted a complete man. The Master said, "Suppose a man with the knowledge of Tsang Wu-chung, the freedom from covetousness of Kung-ch'o, the bravery of Chwang of Pien, and the varied talents of Zan Ch'iu; add to these the accomplishments of the rules of propriety and music-such a one might be reckoned a COMPLETE man."
  2. He then added, "But what is the necessity for a complete man of the present day to have all these things? The man, who in the view of gain thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not for get an old agreement however far back it extends: such a man may be reckoned a COMPLETE man."

A complete man is constituted by a combination of many different factors such as knowledge, freedom from want, bravery, varied talents, accomplishments with being mannerful, thinking of what is right, willing to sacrifice, and living up to your commitments. This is similar to how a superior man is constituted by more than one factor.

XIV
The character of Kung-shu Wan, who was said neither to speak, nor laugh, nor take

  1. The Master asked Kung-ming Chia about Kung-shu Wan, saying, "Is it true that your master speaks not, laughs not, and takes not?"
  2. Kung-ming Chia replied, "This has arisen from the reporters going beyond the truth. My master speaks when it is time to speak, and so men do not get tired of his speaking. He laughs when there is an occasion to be joyful, and so men do not get tired of his laughing. He takes when it is consistent with righteousness to do so, and so men do not get tired of his taking." The Master said, "So! But is it so with him?"

The point of this passage is that there is a time and a place for everything. What set Confucius apart from others was that (1) he understood when that time was, and (2) he understood how to properly act during that time.

XV
Condemnation of Tsang Wu-chung for forcing a favor from his prince
The Master said, "Tsang Wu-chung, keeping possession of Fang, asked of the duke of Lu to appoint a successor to him in his family. Although it may be said that he was not using force with his sovereigh, I believe he was."

I guess the point of this passage is do not use your position to force other people to comply and give you/do what you want. This could apply to many modern politicians who use their position to create financial advantages for themselves (or others), or hand out political favors.

Previous Posts

Confucian Analects

Art of War Review

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