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

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7 years ago
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"Recompense injury with justice, and recompense kindness with kindness."

Hello everyone! This is the next post in my series of commentaries on the Confucian Analects. I was really busy on Thursday, Friday, and last night. I am sorry that this continues to happen, but these articles take a lot of time to make. Let's get into the next part of my commentaries on Book 14!

Here is the 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

XXXI
One's work with one's self-against making comparisons
Tsze-kung was in the habit of comparing men together. The Master said, "Tsze must have reached a high pitch of excellence! Now, I have not leisure for this."

The point of this passage is that you should not make strong opinions unless you are willing to have strong opinions made about you along with your opinions.

XXXII
Concern should be about our personal attainment, and not about the estimation of others
The Master said, "I will not be concerned at men's not knowing me, I will be concerned at my own want of ability."

The point of this passage is that your primary concern should be progressing your own skill, not fame. I think that the reason for this is that skill is a quality that often accompanies fame.

XXXIII
Quick discrimination without suspiciousness is highly meritorious
The Master said, "He who does not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things really (when they occur)-is he not a man of superior worth?"

A superior man does not try to predict when people will deceive him. He does, however, take note when they do deceive him. I think the point of this passage is that a superior man does not engage in conspiracy, nor does he ignore reality.

XXXIV
Confucius not self-willed, and yet no glib-tongued talker-defense of himself from the charge of an aged reprover

  1. Wei-shang Mau said to Confucius, "Ch'iu, how is it that you keep roosting about? Is it not that you an insinuating talker?"
  2. Confucius said, "I do not dare to play the part of such a talker, but I have obstinacy."

This point is similar to the last one. The point of the passage is that Confucius (or the superior man) does not gossip or make assumptions about people, but he also does not ignore reality, and forms opinions when he has evidence to back them.

XXXV
Virtue, and not strength, the fit subject of praise
The Master said, "A horse is called a ch'i, not because of its strength, but because of its other good qualities."

I think the point of this passage is that there are good qualities besides strength. Its point is that it is important to consider factors besides just the obvious. Confucius uses the example of the horse, which is liked because of its strength. But, it is also liked because of its speed, stamina, and intellect.

XXXVI
Good is not to be returned for evil; evil to be met simply with justice

  1. Some one said, "What do you say concerning the principle that injury should recompensed with kindness?"
  2. The Master said, "With what then will you recompense kindness?"
  3. "Recompense injury with justice, and recompense kindness with kindness."

This passage makes the point that you should not soley be kind to someone who hurts you. You should seek that they face justice for their decisions. You should reserve kindness for those who present it to you.

XXXVII
Confucius, lamenting that men did not know him, rests in the thought that Heaven knew him

  1. The Master said, "Alas! there is no one that knows me."
  2. Tsze-kung said, "What do you mean by thus saying-that no one knows you?" The Master replied, "I do not murmur against Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven-that knows me!"

The point of this passage is that it does not matter what other people think of you if you truly believe that what you do is morally correct.

XXXVIII
How Confucius rested as to the progress of his doctrines, on the ordering of Heaven-on occasion of Tsze-lu's being slandered

  1. The Kung-po Liao, having slandered Tsze-lu to Chi-sun, Tsze-lu Ching-po informed Confucius of it, saying, "Our master is certainly being led astray by Kung-po Liao, but I still have power enough left to cut Liao off and expose his corpse in the market and in the court."
  2. The Master said, "If my principles are to advance, it is so ordered. If they are to fall to the ground, it is so ordered. What can the Kung-po Liao do where such ordering is concerned?"

I think the point of this passage is that it does not matter if punishing Kung-po Liao progresses Confucius' principles, because it is necessary that he be punished for his wronging of Tsze-lu.

XXXIX
Different causes why men of worth withdraw from public life, and different events to which they so withdraw themselves

  1. The Master said, "Some men of worth retire from the world."
  2. "Some retire from particular States."
  3. "Some retire because of disrespectful looks."
  4. "Some retire because of contradictory language."

I think that this passage lists why men may force themselves to retire based on the wrongs that they commit. These wrongs may include disrespectful looks, hypocrisy, or following a corrupt state.

XL
The number of men of worth who had withdrawn from public life in Confucius's time
The Master said, "Those who have done this are seven men."

I just wanted to state, this is probably the shortest passage in the Confucian Analects. The editor's title is longer than the actual passage. It means that seven men have had to retire from public service due to wrongs that they committed in Confucius' time.

XLI
Condemnation of Confucius's course in seeking to be employed, by one who had withdrawn from public life

  1. Tsze-lu happening to pass the night in Shih-man, the gatekeeper said to him, "Whom do you come from?" Tsze-lu said, "From Mr. K'ung." "It is he-is it not?"-said the other, "who knows the impracticable nature of the times, and yet will be doing in them."

The point of this passage is that K'ung is being unrealistic by seeking to attempt the impossible.

XLII
The judgement of a retired worthy on Confucius's course, and remark of Confucius thereon

  1. The Master was playing, one day, on a musical stone in Weil, when a man carrying a straw basket passed the door of the house where Confucius was, and said, "His heart is full who so beats the musical stone."
  2. A little while after, he added, "How contemptible is the one-idead obstinacy those sounds display! When one is taken no notice of, he has simply at once to give over his wish for public employment. 'Deep water must be crossed with the clothes on; shallow water may be crossed with the clothes held up.'"
  3. The Master said, "How determined is he in his purpose! But this is not difficult!"

I think the passerby in this passage is criticizing Confucius as obstinate. His basic point is that noone likes Confucius' music, so why does he continue to try to make music. Confucius replies that he doesn't need to give up because he isn't trying hard enough for it to matter.

XLIII
How government was carried on during the three years of silent mourning by the sovereign

  1. Tsze-chang said, "What is meant when the Shu says that Kao-tsung, while observing the usual imperial mourning, was for three years without speaking?"
  2. The Master said, "Why must Kao-tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years."

I think that the point of this passage is that it was tradition for government to be run differently for three years after a ruler died, and therefore is perfectly viable.

XLIV
How a love of the rules of propriety in rulers facilitates government
The Master said, "When rulers love to observe the rules of propriety, the people respond readily to the calls on the for service."

The people will be excited to follow their ruler's orders if they know that their ruler has manners, and follows his own virtues.

XLV
Reverent self-cultivation the distinguishing characteristic of the Chün-tsze
Tsze-lu asked what constituted the superior man. The Master said, "The cultivation of himself in reverential carefulness." "And is this all?" said Tsze-lu. "He cultivates himself so as to give rest to others," was the reply. "And is this all?" again asked Tsze-lu. The Master said, "He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people: even Yao and Shun were still solicitous about this."

The point of this passage is that a superior man tries to shape every aspect of himself, including his character, so that it is of service to others.

XLVI
Confucius's conduct to an unmannerly old man of his acquaintance
Yüan Zang was squatting on his heels, and so waited the approach of the Master, who said to him, "In youth, not humble as befits a junior; in manhood, doing nothing worthy of being handed down; and living on to old age: this is to be a pest." With this he hit him on the shank with his staff.

This passage is funny. Confucius calls the old man a pest and hits him in the shin with a stick. I think the point of this passage is that it is important to do something productive with your life, and to avoid being rude or free loading.

XLVII
Confucius's employment of a forward youth

  1. A youth of the village of Ch'üeh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, "I suppose he has made great progress."
  2. The Master said, "I observe that he is fond of occupying the seat of a full-grown man; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man."

The point of this passage is not to progress before you are ready. This makes me think of myself as a composer. I leapt way too quickly into projects too tough for someone of my experience and knowledge to handle.

Previous Posts

Confucian Analects

Art of War Review

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