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Commentary on the Confucian Analects, Book 18: "Wei Tsze" Part 1/1

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7 years ago
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"The duke of Chau addressed his son, the duke of Lu, saying, 'The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment.'"

Hello everyone! I am sorry this is late. These passages were quite consuming when it came to thinking about the overall meaning. I hope that I got it right. This is the next article in my series of commentaries on the Confucian Analects. For those of you who are new, the previous articles will be linked at the bottom of this article! Thank you to all who have read this far! Now, let's get into the article!

Here are my commentaries on Book 18: Wei Tsze:

[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

Wei Tsze

I
The viscounts of Wei and Chi, and Pi-kan-three worthies of the Yin dynasty

  1. The viscount of Wei withdrew from the court. The viscount of Chi became a slave to Chau. Pi-kan remonstrated with him and died.
  2. Confucius said, "The Yin dynasty possessed these three men of virtue."

This passage makes the point that though each of these men suffered different fates, they were still men of virtue.

II
How Hui of Liu-hsia, though often dismissed from office, still clave to his country
Hui of Liu-hsia, being chief criminal judge, was thrice dismissed from his office. Some one said to him, "Is it not yet time for you, sir, to leave this?" He replied, "Serving men in an upright way, where shall I go to, and not experience such a thrice-repeated dismissal? If I choose to serve men in a crooked way, what necessity is there for me to leave the country of my parents?"

I think the point of this passage is that Hui of Liu-hsia is not stepping down from office because he knows that he is serving in an upright way, and would be penalized for that anywhere. Further, if he served with corruption he would have no motivation to leave.

III
How Confucius left Ch'i, when the duke could not appreciate and employ him

  1. The duke Ching of Ch'i, with reference to the manner in which he should treat Confucius, said, "I cannot treat him as I would the chief of the Chi family. I will treat him in a manner between that accorded to the chief of the Chi and that given to the chief of the Mang family." He also said, "I am old; I cannot use his doctrines." Confucius took his departure.

It is funny how Confucius just packed up and left after he was not treated properly by the duke Ching of Ch'i. However, this does embody a good principle. Confucius left because he knew that the ruler of Chi would not be practicing the doctrines that Confucius deemed to be vital, so he left to find somewhere that would.

IV
How Confucius gave up official service in Lu
The people of Ch'i sent to Lu a present of female musicians, which Chi Hwan received, and for three days no court was held. Confucius took his departure.

Man, Confucius does not have a problem with leaving. Probably because he kept that carriage way back when Yen Yüan left. Here, Confucius probably felt that the court was not prioritizing what needed to be prioritized, and left.

V
Confucius and the madman of Ch'u, who blames his not retiring from the world

  1. The madman of Ch'i, Chieh-yü, passed by Confucius, singing and saying, "O Fang! O Fang! How is your virtue degenerated! As to the past, reproof is useless; but the future may still be provided against. Give up your vain pursuit. Give up your vain pursuit. Peril awaits those who now engage in affairs of government."
  2. Confucius alighted and wished to converse with him, but Chieh-yü hastened away, so that he could not talk with him.

I think that the point of this passage is that the madman says that it is vain of Confucius to be a part of government. However, the madman is all talk and runs away when Confucius tries to make converstation.

VI
Confucius and the two recluses, Ch'ang-tsü and Chien-ni; why he would not withdraw from the world

  1. Ch'ang-tsü and Chieh-ni were at work in the field together, when Confucius passed by them, and sent Tsze-lu to inquire for the ford.
  2. Ch'ang-tsü said, "Who is he that holds the reins in the carriage there?" Tsze-lu told him, "It is K'ung Ch'iu." "Is it not K'ung Ch'iu of Lu?" asked he. "Yes," was the reply, to which the other rejoined, "He knows the ford."
  3. Tsze-lu then inquired of Chieh-nim who said to him, "Who are you, Sir?" He answered, "I am Chung Yu." "Are you not the disciple of K'ung Ch'iu of Lu?" asked the other. "I am," replied he, and then Chieh-ni said to him, "Disorder, like a swelling flood, spreads over the whole empire, and who is he that will change its State for you? Rather than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether?" With this he fell to covering up the seed, and proceeded with his work, without stopping.
  4. Tsze-lu went and reported their remarks, when the Master observed with a sigh, "It is impossible to associate with birds and beasts, as if they were the same with us. If I associate not with these people-with mankind-with whom shall I associate? If right principles prevailed through the empire, there would be no use for me to change its state."

I think that the gentlement that Tsze-lu is speaking to, Ch'ang-tsü, tries to make the point that Confucius isn't a good role model for Tsze-lu because Confucius continues to associate himself with the corruption in the world. Confucius makes the point that his association with corruption is the only way he can possibly hope to rid the world of it. I think he makes the point that he would not need to associate with the state only if it followed the right principles, so the complete opposite of what was originally suggested by Ch'ang-tsü.

VII

  1. Tsze-lu, following the Master, happened to fall behind, when he met an old man, carrying across his shoulder on a staff a basket for weeds. Tsze-lu said to him, "Have you seen my master; Sir?" The old man replied, "Your four limbs are unaccustomed to toil; you cannot distinguish the five kinds of grain who is your master?" With this, he planted his staff in the ground, and proceeded to weed.
  2. Tsze-lu joined his hands across his breast, and stood before him.
  3. The old man kept Tsze-lu to pass the night in his house, killed a fowl, prepared millet, and feasted him. He also introduced him his two sons.
  1. Next day, Tsze-lu went on his way, and reported his adventure. The Master said, "He is a recluse," and sent Tsze-lu back to see him again, but when he got to the place, the old man was gone.
  1. Tsze-lu then said to the family, "Not to take office is not righteous. If the relations between old and young may not be neglected, how is it that he sets aside the duties that should be observed between sovereign and minister? Wishing to maintain his personal purity, he allows that great relation to come to confusion. A superior man takes office, and performs the righteous duties belonging to it. As to the failure of right principles to make progress, he is aware of that."

I think that this man that met Tsze-lu tried to make the point that Confucius was not teaching Tsze-lu principles that mattered because he was not being taught how to work, or more specifically, farm. Tsze-lu then makes the point that it is not necessarily righteous to avoid government jobs in favor of performing labor. If a man is superior, he will take up a task that he is good at and perform it to what his moral standards dictate to be the best of his ability.

VIII
Confucius's judgement of former worthies who had kept from the world-his own guiding principle

  1. The men who have retired to privacy from the world have been Po-i, Shu-ch'i, Yü-chung, I-yi, Chu-chang, Hui of Liu-hsia, and Shao-lien.
  2. The Master said, "Refusing to surrender their wills, or to submit to any taint in their persons; such, I think, were Po-i and Shu-ch'i."
  3. "It may be said of Hui of Liu-hsia! and of Shao-lien, that they surrendered their wills, and submitted to taint in their persons, but their words corresponded with reason, and their actions were such as men are anxious to see. This is all that is to be remarked in them."
  4. It may be said of Yü-chung and I-yi, that, while they hid themselves in their seclusion, they gave a liscense to their words; but in their persons, they succeeded in preserving their purity, and, in their retirement, they acted according to the exigency of times."*
  5. "I am different from all these. I have no course for which I am predetermined and no course against which I am predermined."

The point of this passage is that Confucius is unbiased when it comes to how to handle a situation. He lists several people who attempted to flee certain situations because they made assumptions as to what would happen. He makes it apparent that it is a flaw to make decisions based on assumptions. An officer should wait until they have solid evidence to perform an action.

IX
The dispersion of the musicians of Lu

  1. The grand music master, Chih, went Ch'i.
  2. Kan, the master of the band at the second meal, went to Ch'u. Liao, the band master at the third meal, went to Ts'ai. Chüeh, the band master at the fourth meal went to Ch'in.
  3. Fang-shu, the drum master, withdrew to the north of the river.
  4. Wu, the master of the hand drum, withdrew to the Han.
  5. Yang, the assistant music master, and Hsiang, master of the musical stone, withdrew to an island in the sea.

The point of this passage is that musicians like to travel.

X
Instructions of Chau-kung to his son about government; a generous consideration of others to be cherished
The duke of Chau addressed his son, the duke of Lu, saying, "The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment."

This is my favorite passage in this article, which is why I made it the quote. I am specifically fond of the last sentence. The point of this passage is that a great prince is fair in his hiring and dismissal of employees. He does not spread rumors about those beneath him, nor does he fire them without good reason. He does not have expectations that exceed their abilities.

XI
The fruitfulness of the early time of the Chau dynasty in able officers
To Chau belonged the eight officers, Po-ta, Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and Chi-kwa.

I think the point of this passage is that there were many good officers in years past, and it is good to look to them as role models when it comes to leading.

Previous Posts

Confucian Analects

Art of War Review

Thanks for reading this! This series is nearly over, and I have enjoyed writing each of these articles as well as reading your responses. Please remember that feedback is always appreciated! Hopefull, I will see you tomorrow at 6pm(est)!

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