Comentary on the Confucian Analects, Book 2: "Wei Chang," Part 2/2
Hello everyone, this is the next post in my series of commentaries on the Confucian Analects. I have noticed that, for me, these analects are a lot more difficult to comprehend than the Art of War was last year. I also have found it quite enjoyable writing these articles. I am pre-writing these articles (in November), so I can maintain a tidy posting schedule (it is currently November 19th). Any ways, you most likely read yesterday's commentaries and are eager to get into the article. As a reminder, I am splitting any books with more than twenty segments into multiple parts to avoid overwhelming (1) You, the readers, and (2) Myself, the author.
Here is the second half of my commentaries on Book 2: Wei Chang:
[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 Cheng
XIII
How with the superior man words follow actions
Tsze-kung asked what contributed the superior man. The Master said, "He acts before he speaks, and afterwards speaks according to his actions."
The superior man does before he speaks. A good example of this would be Bill Gates, who donated much of his net worth to charities, then spoke of it later.
XIV
The difference between the Chün-tsze and the small man
The master said, "The superior man is catholic and no partisan. The mean man is partisan and not catholic."
This means that a successful man is open-minded, not biased. The unsuccessful man is biased and not open minded. A good example of this would be any successful venture capitalist. A venture capitalist needs to listen to all ideas, and be open-minded to them. They have to consider the good aspects of an idea and the bad, and decide accordingly.
XV
In learning, reading and thought must be combined
The Master said, "Learning without thought is labor lost; thought without learning is perilous."
This means that you should think about what you learn, not just be able to recite it at any given point. You should also be able to explain what you have learned and what it means in detail. If you cannot do this, you have wasted your time. Thinking about something without learning about it beforehand is dangerous. For example, trying to solve a problem you don't understand.
XVI
Strange doctrines are not to be studied
The Master said, "The study of strange doctrines is injurious indeed!"
Devoting time to learn about strange beliefs is harmful. When I read this, I immediately thought of conspiracy theorists who spend their life looking for evidence of some outlandish principle.
XVII
There should be no pretense in the profession of knowledge, or the denial of ignorance
The Master said, "Yu, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it-this is knowledge."
Knowledge is one's own awareness of their own comprehension, or lack thereof, on a matter. This is similar to the Beethoven quote: "Nothing is more intolerable than to have to admit to yourself your own errors."
XVIII
The end in learning should be one's own improvement, and not emolument
- Tsze-chang was learning with a view to official emolument.
- The Master said, "Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others: then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice: then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is the way to get emolument."
Listen to the viewpoints of others, and discard what you doubt. Speak cautiously of the other points. See every view, and put aside the views that are dangerous while being cautious to put the others into practice. This is a path to reward and consideration.
XIX
How a prince by the right of employment of his officers may secure the real submission of his subjects
The duke Ai asked saying, "What should be done in order to secure the submission of the people?" Confucious replied, "Advance the upright and set aside the crooked, then people will submit. Advance the crooked and set aside the upright, then the people will not submit."
Reward those who are honest and honorable, and discipline those who con and cheat. This establishes trust and control amongst your people. However, if you reward those who con and cheat, and discipline those who are honest and honorable, trust and control will be lost. A good example of this would be laws made by congress, with the intentions of pleasing lobbyists by creating loopholes or exceptions.
XX
Example in superiors is more powerful than force
Chi K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, "Let him preside over them with gravity-then they will reverence him. Let him be filial and kind to all-then they will be faithful to him. Let him advance the good and teach the incompetent-then they will eagerly seek to be virtuous."
A good leader takes their job seriously and is kind towards all. He will demonstrate the best of moral principles, and teach the incompetent. If he does this, surely his followers will hold him in high regards, trust him with their lives, and follow his model. A good example of such a leader would be the pope, who demonstrates the highest values of the catholic church, takes his job quite seriously, and works to teach his followers the significant values that Christ once taught.
XXI
Confucius's explanation on his not being in any office
- Some one addressed Confucius, saying, "Sir, why are you not engaged in the government?"
- The Master said, "What does the Shu-ching say of filial piety? -'You are filial, you discharge your brotherly duties. These qualities are displayed in the government.' This then also constitutes the exercise of government. Why must there be THAT-making one be in government?"
Here, Confucius is saying that he had no need to be in government because the duties of government, being devoted and kind towards all, do not require you to be in government to execute. He therefore, did these duties without being in government.
XXII
The necessity to a man of being truthful and sincere
The Master said, "I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?"
Truthfulness is one of the foundations of nature, and, therefore, hard to get on without. For example, you cannot make deals and trade without living up to your word in previous deals. If you do, the market will no longer accept your word.
XXIII
The great principles of governing society are unchangeable
- Tsze-chang asked whether the affairs of ten ages after could be known.
- Confucius said, "The Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known."
This is, in a way, an early understanding of evolution through adaptation in the scale of culture. An example of this from our society would be the colonization of North America, then the eventual succession of the colonies, but European traditions and values are still eminent in our current societies.
XXIV
Neither in sacrifice nor in any other practice may a man do anything but what is right
- The Master said, "For a man to sacrifice to a spirit which does not belong to him is flattery."
- "To see what is right and not to do it is want of courage."
Do not sacrifice for a cause you do not support, for that is insincere. It shows cowardice to not do what is right, even if you have foreknowledge as to what is right.
Previous Posts
Confucian Analects
Book 1: Hsio R
Book 2: Wei Chang Part 1/2
Book 2: Wei Chang Part 2/2
Art of War Review
Part 6a: Weak Points and Strong
Part 6b: Weak Points and Strong
Part 7b: Maneuvering
Part 8: Variation in Tactics
Part 9a: The Army on the March
Part 9b: The Army on the March
Also remember to check for: My weekly 7 post, As well as my composer birthday posts
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