Commentary on the Confucian Analects, Book 17: "Yang Ho" Part 1/2

"When the man of high station is well instructed, he loves men; when the man of low station is well instructed, he is easily ruled."

Hello everyone! If all is going well (it did not go well for those who are confused), this will be posted in time. For those of you who are new to this series, this is a series in which I provide commentary on each of the Confucian Analects. This article is the first half of book 17(/20). There will be a list of previous commentaries at the bottom of this article for those of you who are new. Let's get into the article:

Here is the first half of my commentaries on Book 17: Yang Ho:

[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

Yang Ho

I
Confucius's polite but dignified treatment of a powerful, but usurping and unworthy, officer

Yang Ho wished to see Confucius, but Confucius would not go to see him. On this, he sent a present of a pig to Confucius, who, having chosen a time when Ho was not at home, went to pay his respects for the gift. He met him, however, on the way.

Ho said to Confucius, "Come let me speak with you." He then asked, "Can he be called benevolent who keeps his jewel in his bosom, and leaves his country to confusion?" Confucius replied, "No." "Can he be called wise, who is anxious to be engaged in public employment, and yet is constantly losing the opportunity of being so?" Confucius again said, "No." "The days and months are passing away; the years do not wait for us." Confucius said, "Right; I will go into office."

I think that this passage is making the point that Confucius should attempt to rule in government because of his virtuous gifts. The point that Yang Ho is making is that Confucius is withholding his gifts, rather than using them to help people by taking up an office.

II
The differences in the characters of men are chiefly owing to habit
The Master said, "By nature, men are nearly alike; by practice, they get to be wide apart."

I think that this is an embodiment of the modern cliche "Don't judge a book by its cover." He is saying that men are born the same, yet they act completely differently based on circumstance and habit.

III
Only two classes who practice cannot change
The Master said, "There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed."

I think the point of this is that those who are wisest will not need to be changed because they have already achieved perfection. Those who are stupid, and contempt with being stupid, do not need to be changed because they have already achieved happiness.

IV
However small the sphere of government, the highest influences of proprieties and music should be employed

The Master; having come to Wu-ch'ang, heard there the sound of stringed instruments and singing.

Well pleased and smiling, he said, "Why use an ox knife to kill a fowl?"

Tsze-yu replied, "Formerly, Master, I heard you say-'When the man of high station is well instructed, he loves men; when the man of low station is well instructed, he is easily ruled.' "

The Master said, "My disciples, Yen's words are right. What I said was only in sport."

I think the point of this passage is that there should be a difference in the tasks assigned to those who are virtuous and those who are average. Those who are highly virtuous and well instructed should perform task that require a love of men. Those who are of a lower virtue, yet still well instructed, should follow orders.

V
The lengths to which Confucius was inclined to go, to get his principles carried into practice

Kung-shan Fu-zao, when he was holding Pi, and in an attitude of rebellion, invited the Master to visit him, who was rather inclined to go.

Tsze-lu was displeased. and said, "Indeed, you cannot go! Why must you think of going to see Kung-shan?"

The Master said, "Can it be without some reason that he has invited ME? If any one employ me, may I not make an eastern Chau?"

I think the point of this passage is that Confucius is willing to teach anyone who wishes to learn in the manner that they wish to learn. I think his point is that he was invited for a reason, and he wishes to teach them even though it might be in a weird manner.

VI
Five things the practice of which constitutes perfect virtue
Tsze-chang asked Confucius about perfect virtue. Confucius said, "To be able to practice five things everywhere under heaven constitutes perfect virtue." He begged to ask what they were, and was told, "Gravity, generosity of soul, sincerity, earnestness, and kindness. If you are grave, you will not be treated with disrespect. If you are generous, you will win all. If you are sincere, people will repose trust in you. If you are earnest, you will accomplish much. If you are kind, this will enable you to employ the services of others."

This passage lists five things which those who are perfectly virtuous will perform based upon. The first is seriousness. The second is generosity. The third is honesty. The fourth is commitment. The fifth is kindness. Seriousness earns you respect in any situation, whether you are mistaken or not. Generosity earns you the loyalty of those around you. Honesty, earns you the trust of the people around you. Commitment creates an efficiency in your work ethic. Kindness allows you to ask for help when need be.

VII
Confucius inclined to respond to the advances of an unworthy man, protests against his conduct being judged by ordinary rules

Pi Hsi inviting him to visit him, the Master was inclined to go.

Tsze-lu said, "Master, formerly I have heard you say, 'When a man in his own person is guilty of doing evil, a superior man will not associate with him.' Pi Hsi is in rebellion, holding possession of Chung-mau; if you go to him, what shall be said?"

The Master said, "Yes, I did use these words. But is it not said, that, if a thing be really hard, it may be ground without being made thin? Is it not said, that, if a thing be really white, it may be steeped in dark fluid without being made black?"

"Am I a bitter gourd? How can I be hung out of the way of being eaten?"

I think the point of this passage is that there are extreme circumstances in which exceptions are required. Confucius had been invited to dine with someone who is a known rebel. He had said in the past that the superior do not associate with those who are not worthy. When his disciples make this point, he states basically that some situations are not black and white.

VIII
Knowledge, acquired by learning, is necessary to the completion of virtue, by preserving the mind from being beclouded

The Master said, "Yu, have you heard the six words to which are attached six becloudings?" Yu replied, "I have not."

"Sit down, and will tell them to you.'

"There is the love of being benevolent without the love of learning-the beclouding here leads to dissipation of mind. There is the love of being sincere without the love of learning-the beclouding here leads to an injurious disregard of consequences. There is the love of straightforwardness without the love of learning-the beclouding here leads to rudeness. There is the love of boldness without the love of learning-the belclouding here leads to insubordination. There is the love of firmness without the love of learning-the beclouding here leads to extravagent conduct."

The point of this passage is that sometimes doing one thing isn't enough. It provides examples in which maintaining one quality without another is useless.

IX
Benefits derived from studying the Book of Poetry

The Master said, "My children, why do you not study the Book of Poetry?"

"The Odes serve to stimulate the mind."

"They may be used for purposes of self-contemplation."

"They teach the art of sociability."

"They show how to regulate feelings of resentment."

"From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince."

"From them we become largely acquainted with the names of birds, beasts, and plants."

The point of this passage is the specific benefits of reading the contents within the Book of Poetry. I am not sure, but I think the Tao Te Ching might be one of the books of poetry. I just noticed the other day that it is very poetic in at least the English translation. This passage specifically points out that the Book helps with developing critical thinking of one's self and one's environment, and how to handle jealousy, traits such as fidelity and loyalty.

X
The importance of studying the Chau-nan and Shau-nan
The Master said to Po-yü, "Do you give yourself to the Chau-nan and the Shau-nan. The man who has not studied the Chau-nan and the Shao-nan is like wone who stands with his face right against a wall. Is he not so?"

The point of this passage is that it is important to study the Chau-nan and Shau-nan. However, one way we could now interpret this is that it is important to expose yourself to all of the literature that you can in order to maintain an open mind.

XI
It is not the external appurtenances which constitute propriety, nor the sound of instruments which constitutes music
The Master said, "'It is according to the rules of proprity,' they say-'It is according to the rules of propriety,' they say. Are gems and silk all that is meant by propriety? 'It is music,' they say. 'It is music,' they say. Are bells and drums all that is meant by music?"

The point of this passage is that it is not what we do that demonstrates our manners, it is how we think and react. In the same way that it is not the sound of an instrument which creates music, but rather a composer or performer using their knowledge and skills jointly.

XII
The meanness of presumption and pusillanimity conjoineed
The Master said, "He who puts on an appearance of stern firmness, while inwardly he is weak, is like one of the small, mean people-yea, is he not like the thief who breaks through, or climbs over a wall?"

The point of this passage is that it is wrong to pretend to be something you are not. It does not demonstrate superiority. This is a specific example of what was stated in the last passage.

XIII
Contentment wiht vulgar ways and views injurious to virtue
The Master said, "Your good, careful people of the villages are the thieves of virtue."

Those who seem to be good and careful but aren't have stolen what it means to be virtuous.

Confucian Analects

Art of War Review

I am sorry that this article is up a day late. I got caught up with something yesterday. I will also not be posting tomorrow due to my school talent show. Anyway, hopefully I will see you tomorrow at 6pm(est)!

Also remember to check for: My weekly 7 post, As well as my composer birthday posts (Note) In order to encourage meaningful feedback on the platform, I will check comment trails of users who leave superficial comments (ie "Awesome post," or "Upvoted.") and will mute any users who exhibit a pattern of leaving "spammy" comments.

Commentary on the Confucian Analects, Book 17: "Yang Ho" Part 1/2

"When the man of high station is well instructed, he loves men; when the man of low station is well instructed, he is easily ruled."

Yang Ho

Previous Posts

Confucian Analects

Art of War Review