Commentary on the Confucian Analects, Book 16: "Chi Shih" Part 1/1

"There are three errors to which they who stand in the presence of a man of virtue and station are liable. They may speak when it does not come to them to speak-this is called rashness. They may not speak when it comes to them speak-this is called concealment. They may speak without looking at the countenance of their superior-this is called blindness."

Hello everyone! I have been doing very well with these articles. My average is around 1 a week, when I expected to hit 5 a week! I am sorry that I am unable to keep an organized schedule. Maybe this is the week? The week that I post 5 articles in a row is the week that bitcoin goes back up. Anyway, let's get started on Book 16!

Here are my commentaries on Book 16: Chi Shih:

[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

Chi Shih

I
Confucius exposes the presumptuous and impolitic conduct of the chief of the Chi family in proposing to attack a minor state, and rebukes Zan Yu and Tsze-lu for abetting the design

The head of the Chi family was going to attack Chwan-yü.

Zan Yu and Chi-lu had an interview with Confucius, and said, "Our chief, Chi is going to commence operations against Chwan-yü."

Confucius said, "Ch'iu, is it not you who are in fault here?"

"Now, in regard to Chwan-yu, long ago, a former king appointed its ruler to preside over the sacrifices in the eastern Mang; moreover, it is in the midst of the territory of our State; and its ruler is a minister in direct connection with the sovereign: What has your chief to do with attacking it?"

Zan Yu said, "Our master wishes the thing; neither of us two ministers wishes it."

Confucius said, "Ch'iu, there are words of Chau Zan-'When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?'"

"And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or piece of jade is injured in its repository: whose is the fault?"

Zan Yu said, "But at present, Chwan-yü is strong and near to Pi; if our chief do not now take it, it will hereafter be sorrow to his descendants."

Confucius said, "Ch'iu, the superior man hates those declining to say-'I want such and such a thing,' and framing explanations for the conduct."

"I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such contented repose, there will be no rebellious upsettings."

"So it is. Therefore, if remoter people are not submissive, all the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil."

"Now, here are you, Yu and Ch'iu, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it."

"And yet he is planning these hostile movements within the State. I am afraid that the sorrow of the Chi-sun family will not be on account of Chwan-yü, but will be found within the screen of their own court."

This is one of the larger passages I have seen in these books. It is nearly 500 words long. I think Confucius is making the point here that the Chi clan is trying to make excuses for going to war with a lesser state. The bottom line is that there is no virtuous reason for attacking; they just want more power. Confucius also makes the point that the ministers of the Chi family are making excuses about their allowing their leader to do this. He says that if they really didn't support his decisions, they would resign.

II
The supreme authority ought ever to maintain its power-the violation of this rule always leads to ruin, which is speedier as the rank of the violator is lower

Confucius said, "When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the son of Heaven. When bad government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the princes. When these things proceed from the princes, as a rule, the cases will be few in which they do not lose their power in ten generations. When they proceed from the great officers of the princes, as a rule, the case will be few in which they do not lose their power in five generations. When the subsidiary ministers of the Great officers hold in their grasp the orders of the State, as a rule, the cases will be few in which they do not lose their power in three generations."

"When right principles prevail in the kingdom, government will not be in the hands of the great officers."

"When right principles prevail in the kingdom, there will be no discussions among the common people."

I think the point of this passage is that good government is much more effective than bad government. When a leader is corrupt, and rules unfairly, common people will seek change much faster than they do when a leader is superior and rules fairly. I also think that this passage makes the point that different forms of corruption call for different amounts of time before change. The more severe the corruption, the faster the people will seek change.

III
Illustration of the principles of the last chapter
Confucius said, "The revenue of the State has left the educal House new for five generations. The government has been in the hands of the Great officers for four generations. On this account, the descendants of the three Hwan are much reduced."

I think this is an example of change that was sought after corruption. Because the great officers ruled in a corrupt fashion, change was sought after four generations.

IV
Three friendships advantageous, and three injurious
Confucius said, "There are three friendships which are advantageous, and three which are injurious. Friendship with the upright; friendship with the sincere; and friendship with the man of much observation: these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft; and friendship with the glib-tongued: these are injurious."

This passage makes the overall point that there are good and bad friendships. If you wish for your relationships to be beneficial, you should seek people who are honorable, truthful, and observant. If you wish for your friendships to be harmful, you should seek peoplewho are hypocritical, weak, and arrogant.

V
Three sources of enjoyment advantageous, and three injorious
Confucius said, "There are three things men find enjoyment in which are advantageous, and three things they find enjoyment in which are injurious. To find enjoyment in discriminating study of ceremonies and music; to find enjoyment in speaking of the goodness of others; to find enjoyment in having many worthy friends: these are advantageous. To find enjoyment in extravagent pleasures; to find enjoyment in idleness and sauntering; to find enjoyments in the pleasures of feasting: these are injurious."

This passage speaks of the three things that are advantageous to find joy in, and three which are harmful. It is beneficial to find joy in studying formalities, complimenting others, and the achievements of your friends. It is harmful to find joy in expensive activities, laziness, and excessive celebration. One great example of finding "joy" in laziness is my lasiness when it comes to this series.

VI
Three errors in regard to speech to be avoided in the presence of the great
Confucius said, "There are three errors to which they who stand in the presence of a man of virtue and station are liable. They may speak when it does not come to them to speak-this is called rashness. They may not speak when it comes to them speak-this is called concealment. They may speak without looking at the countenance of their superior-this is called blindness."

Confucius really likes the number three. Too bad he baseball didn't exist 3,000 years ago. This passage makes the point that there are three mistakes which superior men will not allow. The first of these mistakes is speaking when you are not invited to speak on a matter. The second of these is the absence of speech when one is knowlegable and invited to speak on a matter. The third of these errors is speaking without thinking about how what you say will impact those around you.

VII
The vices which youth, manhood, and age respectively have to guard against
Confucius said, "There are three things which the superior man guards against. In youth, when the physical powers are not yet settled, he guards against lust. When he is strong and the physical powers are settled, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness."

A superior man knows his limits and does not attempt to do something that exceeds them. Some examples of this would be avoiding seeking what he cannot physically handle in youth. When he can physically handle something, he should avoid actually engaging in most cases. He should only fight when necessary. When he is old, he does not covet, nor does he grow jealous.

VIII
Contrast of the superior and the mean man in regards to the three things of which the former stands in awe

Confucius said, *"There are three things of which the superior man stands in awe. He stands in awe of the words of sages.

The mean man does not know the ordinances of Heaven. He stands in awe of great men. He stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands in awe of the words of sages.

The mean man does not know the ordinances of Heaven, and consequently does not stand in awe of them. He is disrespectful to great men. He makes sport of the words of sages."*

I think this passage speaks of the importance of priority. What the superior man prioritizes following and being impressed by, the average man does not. The superior man prioritizes and is impressed by natural laws that must have been created by a higher power. He prioritizes and is impressed by the actions and ideas of great men. Lastly, he prioritizes and is impressed by formalities passed down from generation to generation.

IX
Four classes of men in relation to knowledge
Confucius said, "Those who are born with the possession of knowledge are the highest class of men. Those who learn, and so, readily, get possession of knowledge, are the next. Those who are dull and stupid, and yet compass the learning, are another class next to these. As to those who are dull and stupid yet do not learn-they are the lowest of the people."

I think that this passage spells out a hierarchy of knowledge. Those who are born with knowledge are of the highest level. Those who readily learn throuh observation and experience are the next highest. Next comes those who do not learn easily but still try. Lastly comes those who do not learn easily, and don't try to learn. I don't know if I would put those who were born with knowledge at the top. I think learning something shows much more skill than being born with high amounts of knowledge and not progressing it whatsoever.

X
Nine subjects of thought to the superior man-various instances of the way in which he regulates himself
Confucius said, "The superior man has nine things which are the subjects with him of thoughtful consideration. In regard to the use of his eyes, he is anxious to see clearly. In regard to the use of his ears, he is anxious to hear distinctly. In regard to his countenance, he is anxious that it should be benign. In regard to his demeanor, he is anxious that it should be respecctful. In regard to his speech, he is anxious that it should be sincere. In regard to his doing of business, he is anxious that it should be reverently careful. In regard to what he doubts about, he is anxious to question others. When he is angry, he thinks of the difficulties (his anger may involve him in). When he sees gain to be got, he thinks of righteousness."

I think this passage makes the point that the superior man will make attempts to control every aspect of his life. I think one of the largest points that Confucius makes about the superior man is that he cares about how his actions will affect others, and in turn reflect on himself. There is no action too small to think through for a superior man.

XI
The contemporaries of Confucius could eschew evil, and follow after good, but no one of the highest capacity had appeared among them

Confucius said, "Contemplating good, and pursuing it, as if they could not reach it; contemplating evil, and shrinking from it, as they would from thrusting the hand into boiling water-I have seen such men, as I have heard such words."

"Living in retirement to study their aims, and practicing righteousness to carry out their principles-I have heard these words, but I have not seen such men."

I think the point of this passage is that anyone can aim to achieve good, or avoid evil. But, there are very few who will do this, learn about their environment, and use what they learn to carry out their own moral values.

XII
Wealth without virtue and virtue without wealth-their different appreciations

The duke Ching of Ch'i had a thousand teams, each of four horses, but on the day of his death, the people did not praise him for a single virtue. Po-i and Shu-ch'i died of hunger at the foot of the Shau-yang mountains, and the people, down to the present time, praise them.

"Is not that saying illustrated by this?"

I think the point of this passage is that wealth does not necessarily constitute virtue, and virtue does not necessarily constitute wealth. I think of the story of Job when I read this passage. Job is a perfect example of someone who was wealthy and faithful to God. God made a bet with the devil that Job would maintain his faith, even without his wealth. So the devil killed Job's family and took his wealth away. Yet, Job remained faithful to God.

XIII
Confucius's instruction of his son not different from his instruction of the disciples generally

Ch'an K'ang asked Po-yü, saying, "Have you heard any lessons from your father different from what we have all heard?"

Po-yü replied, "No. He was standing alone once when I passed below the hall with hasty steps, and said to me, 'Have you learned the Odes?' On my replying 'Not yet,' he added, 'If you do not learn the Odes, you will not be fit to converse with.' I retired and studied the Odes."

"Another day, he was in the same way standing alone, when I passed by below the hall with hasty steps, and said to me, 'Have you learned the rules of Propriety?' On my replying 'Not yet,' he added, 'If you do not learn the rules of Propriety, your character cannot be established.' I then retired, and learned the rules of Propriety."

"I have heard only these two things from him."

Ch'an K'ang retired, and, quite delighted, said, "I asked one thing, and I have got three things. I have heard about the Odes. I have heard about the rules of Propriety, I have also heard that the superior man maintains a distant reverse towards his son."

I think the point of this passage is that it is good to listen to advice you receive from elders. I think the main point is that a father needs to pass down the traditional and formal lessons that he received from his father.

XIV
Appellations for the wife of a ruler
The wife of the prince of a State is called by him Fu-zan. She calls herself Hsiao T'ung. The people of the State call her Chün Fu-zan, and, to the people of other States, they call her K'wa Hsiao Chün. The people of other States also call her Chün Fu-zan.

I suppose this passage is talking about formal titles based on the culture. It probably has a much greater impact when you speak chinese and read the original version. I did notice that Chün-tsze has the root Chün like a lot of those names. We have already established in previous articles that Chün-tsze means superior man. So, I suppose those titles are all honorable. Maybe this passage is stating that there are many different effective ways of honoring people.

Confucian Analects

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I am sorry that this article is up an hour late. My father told me that it is better to upload late than never. This is one of the longer articles I have done, and it has really taken me a while to push myself back into this series. There is no excuse other than laziness (with a slight excuse of business). Anyway, hopefully I will see you tomorrow at 6pm(est)!

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Commentary on the Confucian Analects, Book 16: "Chi Shih" Part 1/1

Chi Shih

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