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Commentary on the Confucian Analects, Book 9: "Tsze Han" Part 1/2

72
7 years ago
in#reviews
"There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitary predeterminations, no obstinacy, and no egoism."

Hello everyone! Thank you for being so patient with me with this series. The last few weeks have been hectic, and I have not had time to write these. Today, that changes. I am kicking this series back to life. For those of you who are new, in this series, I have been posting reviews of the Confucian Analects (every week day when I had momentum). The previous articles will be linked at the bottom of this article. Let's get into Book 9!

Here is the first half of my commentaries on Book 9: Tsze Han:

[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

Tsze Han

I
Subjects seldom spoken of by Confucius
The subjects of which the Master seldom spoke were-profitableness, and also the appointments of Heaven, and perfect virtue.

I think this passage means that the master rarely promised a good or favorable outcome, spoke abbout divine beliefs and perfect behavior. This means that the Master rarely made promises that he could not keep, rarely spoke about his or anyone else's superstitions, and rarely expected perfection.

II
Amusement of Confucius at the remark of an ignorant man about him

  1. A man of the village of Ta-hsiang said, "Great indeed is the philosopher K'ung! His learning is extensive, and yet he does not render his name famous by any particular thing."
  2. The Master heard of the observation, and said to his disciples, "What shall I practice? Shall I practice charioteering, or shall I practice archery? I will practice charioteering."

Here, Confucius is proving the villager wrong through a snakrky counterexample. He is stating two skills that he as a philosopher is good at, and famous for being good at.

III
Some common practices indifferent and others not
The Master said, "The linen cap is that prescribed by the rules of ceremony, but now a silk one is worn. It is economical, and I follow the common practice."

  1. "The rules of ceremony prescribe the bowing below the hall, but now the practice is to bow only after ascending it. That is arrogant. I continue to bow below the hall, though I oppose the common practice."

I think the point of this passage is that traditions can be broken, but only with reason. He uses the example of using a different material for a cap because it is cheaper. But, traditions should not be broken just for the sake of breaking them. I think one musical example of this would be the rules of counterpoint, harmony, and voice leading. There are examples in history where composers would break these rules, but when they break them it is for textural reasons, because they think the outcome is worth the violation. There are also examples of composers who either choose to completely ignore the rules, or never learn them in the first place. In this example, the rules should not be broken, but should be followed.

IV
Frailties from which Confucius was free
There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitary predeterminations, no obstinacy, and no egoism.

Confucius did not draw conclusions without first looking at the situation from a nonpartisan's perspective. He did not decide against something beforehand unless he had reasonable evidence and logic behind his decision. He was not closed minded, and he did not view himself higher than those around him.

V
Confucius assured in a time of danger by his conviction of a divine mission

  1. The Master was put in fear in K'wang.
  2. He said, "After the death of King Wan, was not the cause of truth lodged here in me?"
  3. "If heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?"

Confucius' point here is that truth is more powerful than any person, and outlives all of us. Though King Wan may be dead, the cause of truth still remains in Confucius. If he were to die the cause of truth would live in someone else.

VI
On the various ability of Confucius-his sagehood not therein

  1. A high officer asked Tsze-kung, saying, "May we not say that your Master is a sage? How various is his ability!"
  2. Tsze-kung said, "Certainly Heaven has endowed him unlimitedly. He is about a sage. And, moreover, his ability is various."
  3. The Master heard of the conversation and said, "Does the high officer know me? When I was young, my condition was low, and therefore I acquired my ability in many things, but they were mean matters. Must the superior man have such variety of ability? He does not need variety of ability."
  4. Lao said, "The Master said, 'Having no official employment, I acquired many arts.' "

I think Confucius' point here is that the superior man does not need to understand everything. He needs to understand that he doesn't understand everything, and know his limits in the fields he understands well. A diversity of ability does not make you superior. Understanding your abilities and acting based on that understanding is what makes you superior.

VII
Confucius disclaims the knowledge attributed to him, and declares his earnestness in teaching
The Master said, "Am I indeed possessed of knowledge? I am not knowing. But if a mean person, who appears quite empty-like, ask anything of me, I set it forth from one end to the other, and exhaust it."

I think the point of this passage is that Confucius does not know everything, but what he does know he tries to teach to those who don't know it.

VIII
For want of auspicious omens, Confucius gives up the hope of the triumph of his doctrines
The Master said, "The Fang bird does not come; the river sends forth no map: it is all over with me!"

Based on the editor's description, I think Confucius expected the worst because he had not seen divine signs (such as the fang bird or river sending forth a map).

IX
Confucius's sympathy and sorrow, respect for rank, and pity for misfortune
When the Master saw a person in a mourning dress, or anyone with the cap and upper and lower garments of full dress, or a blind person, on observing them approaching, though they were younger than himself, he would rise up, and if he had to pass by them, he would do so hastily.

Confucius felt empathy for those who mourned and people with disabilities, and took steps to show respect to them.

X
Yen Yüan's admiration of his master's doctrines; and his own progress in them

  1. Yen Yüan, in admiration of the Master's doctrines, sighed and said, "I looked up to them, and they seemed to become more high; I tried to penetrate them, and they seemed to become more firm; I looked at them before me, and suddenly they seemed to be behind."
  2. "The Master, by orderly method, skillfully leads men on. He enlarged my mind with learning, and taught me the restraints of propriety."
  3. "When I wish to give over the study of his doctrines, I cannot do so, and having exerted all my ability, there seems something to stand right up before me; but though I wish to follow and lay hold of it, I really find no way to do so."

I feel like this point is true in many more cases than Confucius. Yen Yüan is making the point that doctrines can be confusing to learn on your own, but with a skilled teacher, you can't help but learn them. When I read this, I thought of this movie which we watched in school several years back.

XI
Confucius's dislike of pretension, and contentment with his condition

  1. The Master being very ill, Tsze-lu wished the disciples to act as ministers to him.
  2. During a remission of his illness, he said, "Long has the conduct of Yu been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven?"
  3. "Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? And though I may not get a great burial, shall I die upon the road?"

Here, Confucius is criticizing Tsze-lu for suggesting that they pretend that the disciples are ministers. His point is that he can't fool the gods, and he'd rather die with his disciples than dramatic ministers.

XII
How the desire for office should be qualified by self-respect
Tsze-kung said, "There is a beautiful gem here. Should I lay it up in a case and keep it? or should I seek for a good price and sell it?" The Master said, "Sell it! Sell it! But I would wait for one to offer the price."

The Master saying "Sell it! Sell it! Sell it!" Reminds me of everyone outside of cryptocurrency. I think Confucius is saying make the most of your advantages, but don't be hasty.

XIII
How barbarians can be civilized

  1. The Master was wishing to go and live among the nine wild tribes of the east.
  2. Some one said, "They are rude. How can you do such a thing?" The Master said, "If a superior man dwelt among them, what rudeness would there be?"

I think Confucius is making the point of leading by example. This is similar to number 10. He is saying if they observe how a superior man lives, they will better themselves and be like him. They will never become superior unless superior dwells amongst them.

XIV
Confucius's services in correcting the music of his native state and adjusting the book of poetry
The Master said, "I returned from Wei to Lu, and then the music was reformed, and the pieces in the Royal songs and Praise songs all found their proper places."

Confucius made changes to the formal music used by royalty based on how common music had progressed.

XV
Confucius's very humble estimate of himself
The Master said, "Abroad, to serve the high ministers and nobles; at home, to serve one's father and elder brothers; in all duties to the dead, not to dare not to exert one's self; and not to be overcome of wine: which one of these things do I attain to?"

Filial piety holds supremacy over rank. When you remember your ancestors, you should work your hardest and not be impaired by alcohol.

Previous Posts

Confucian Analects

Art of War Review

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