Commentary on the Confucian Analects, Book 13: "Tsze-lu" Part 2/2

"Tsze-lu asked, saying, 'What qualities must a man possess to entitle him to be called a scholar?' The Master said, 'He must be thus-earnest, urgent, and bland- among his friends, earnest and urgent; among his brethren, bland.' "

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Hello everyone! I am sorry about my disappearance on days that I should have posted. I was busy, and did not have time to write these articles, especially since I had not prewritten anything. Hopefully it is Monday. If not, my absence was due to a masterclass which I am (was) attending after school. I am trying to finish this during lunch. Let's get into the post:

Here is the second half of my commentaries on Book 13: Tsze-lu:

[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-lu

XVI
Good government seen from its effects

1. The duke of Sheh asked about government.
2. The Master said, "Good government obtains, when those who are near are made happy, and those who are far off are attracted."

A good government only takes from its people when they are happy to help. Those who are not part of government should want to be a part of it as a result of this.

XVII
Haste and small advantages not to be desired in governing
Tsze-hsia being governor of Chü-fu, asked about government. The Master said, "Do not be desirous to have things done quickly; do not look at small advantages. Desire to have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great affairs from being accomplished."

When governing, you should not make decisions based on what will take effect the fastest, or which option is easiest to implement. In the same way, you should not make decisions based on short term effects because a focus on the short term creates ignorance of the long term. Note that he is not saying that leaders NEVER make decisions that are fast to implement, or effect the short term greatly, he is saying that leaders should not make decisions solely based on these things.

XVIII
Natural duty and uprightness in collision

1. The duke of Sheh informed Confucius, saying, "Among us here there are those who may be styled upright in their conduct. If their father have stolen a sheep, they will bear witness to the fact."
2. Confucius said, "Among us, in our part of the country, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this."

I think the point of this passage is that you should forgive those who are close to you. Don't go around gossiping about their flaws.

XIX
Characteristics of perfect virtue
Fan Ch'ih asked about perfect virtue. The Master said, "It is, in retirement, to be sedately grave; in the management of business to be reverently attentive; in intercourse with others, to be strictly sincere. Though a man go among rude, uncultivated trives, these qualities may not be neglected."

Perfect morale values should cause you to be serious when you have finished a task; pay attention when leading others; and honest in your relationships with others. If your morale values do not result in this, your morale values are flawed.

XX
Different classes of men who in their several degrees may be styled officers, and the inferiority of the mass of the officers of Confucius's time

1. Tsze-kung asked, saying, "What qualities must a man possess to entitle him to be called an officer?" The Master said, "He who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince's commission, deserves to be called an officer."
2. Tsze-kung pursued, "I venture to ask who may be placed in the next lower rank?" And he was told, "He whom the circle of his relatives pronounce to be filial, whom his fellow villagers and neighbors pronounce to be fraternal."
3. Again the disciple asked, "I venture to ask about the class still next in order." The Master said, "They are determined to be sincere in what they say, and to carry out what they do. They are obstinate little men. Yet perhaps they may make next class."
4. Tsze-kung finally inquired, "Of what sort are those of the present day, who engage in government?" The Master said, "Pooh! they are so many pecks and hampers, not worth being taken into account."

I think Confucius is laying a hierarchy of honor for men. Those who look upon themselves critically, and do as they are told are highest ranking. Next come those who cannot prove honor, but their neighbors and family acclaim them. Then come those who make it their goal to be honest, and lack hypocrisy. Lastly, comes the group who do not even try to live honorably.

XXI
The Master said, "Since I cannot get men pursuing the due medium, to whom I might communicate my instructions, I must find the ardent and the cautiously decided. The ardent will advance and lay hold of truth; the cautiously decided will keep themselves from what is wrong."

Confucius enjoys most teaching those who are enthusiastic, and those who are careful about making decisions. Those who are enthusiastic want to progress to the point of learning what is right. Those who are careful when making decisions will avoid what is wrong and make few mistakes.

XXII
The importance of fixity and constancy of mind

1. The Master said, "The people of the south have a saying-'A man without constancy cannot be either a wizard or a doctor.' Good!"
2. "In constant in his virtue, he will be visited with disgrace."
3. The Master said, "This arises simply from not attending to the prognostication."

Those who cannot consistently work towards something cannot achieve the extraordinary. For example, as a composer, I need to work to be more consistent and disciplined in my writing.

XXIII
The different manners of the superior and the mean man
The Master said, "The superior man is affable, but not adulatory; the mean man is adulatory, but not affable."

The superior man is friendly, yet does not praise people beyond their scope. The average man praises people beyond their scope, but is not friendly. Praising people beyond their scope could be related to the modern cliche "Buttering them up."

XXIV
How to judge a man from the likings and dislikings of others, we must know the character of those others
Tsze-kung asked, saying, "What do you say of a man who is loved by all the people of his neighborhood?" The Master replied, "We may not for that accord our approval of him." "And what do you say of him who is hated by all the people of his neighborhood?" The Master said, "We may not for that conclude that he is bad. It is better than either of these cases that the good in the neighborhood love him, and the bad hate him."

I think the point of this passage is that it is not good to label somebody as good or bad, then love or hate them as such. It is better to love the good they do, and hate the bad.

XXV
Difference between the superior and the mean man in their relation to those employed by them
The Master said, "The superior man is easy to serve and difficult to please. If you try to please him in any way which is not accordant with right, he will not be pleased. But in his employment of men, he uses them according to their capacity. The mean man is difficult to serve, and easy to please. If you try to please him, though it be in a way which is not accordant with right, he may be pleased. But in his employment of men, he wishes them to be equal to everything."

The superior man will only pick people who he knows can serve him. Therefore, if you are picked you are obviously qualified. But, pleasing him is difficult because he judges according to what is right and nothing else. The average man is difficult to serve because he considers everybody equally qualified, meaning that he could pick you for a task you are not qualified to do. However, he is easy to please because he judges according to taste rather than what is right.

XXVI
The different air and bearing of the superior man and the mean man
The Master said, "The superior man has a dignified ease without pride. The mean man has pride without dignified ease."

The superior man is good at what he does, but does not take pride in his abilities. The average man is proud of himself, even though he does not have skill.

XXVII
Natural qualities which are favorable to virtue
The Master said, "The firm, the enduring, the simple, and the modest are near to virtue."

Those who are consistent, persistent, simplistic, and humble in what they do are the closest to holding perfect values.

XXVIII
Qualities that mark the scholar in social intercourse
Tsze-lu asked, saying, "What qualities must a man possess to entitle him to be called a scholar?" The Master said, "He must be thus-earnest, urgent, and bland- among his friends, earnest and urgent; among his brethren, bland."

To be called skilled in a field, a man must show commitment to it, a sense of urgency in completing his tasks, and a sense of humility in his abilities. Amongst his friends, he should value commitment and urgency. Amongst his peers, he should value humility.

XXIX
How the government of a good ruler will prepare the people for war
The Master said, "Let a good man teach the people seven years, and they may then likewise be employed in war."

A good man prepares his men before sending them to war.

XXX
That people must be taught to prepare them for war
The Master said, "To lead an uninstructed people to war, is to throw them away."

Sending your men to war without preparation is asking for them to be killed. This makes me think of how the Nazis sent deserters and rule breakers to the front line without preparation.

Previous Posts

Confucian Analects

• Book 1: Hsio R
• Book 2: Wei Chang Part 1/2
• Book 2: Wei Chang Part 2/2
• Book 3: Pa Yih Part 1/2
• Book 3: Pa Yih Part 2/2
• Book 4: Li Zan Part 1/2
• Book 4: Li Zan Part 2/2
• Book 5: Kung-ye Ch'ang Part 1/2
• Book 5: Kung-ye Ch'ang Part 1/2
• Book 6: Yung Yey Part 1/2
• Book 6: Yung Yey Part 2/2
• Book 7: Shu R Part 1/2
• Book 7: Shu R Part 2/2
• Book 8: T'ai-po Part 1/2
• Book 8: T'ai-po Part 2/2
• Book 9: Tsze Han Part 1/2
• Book 9: Tsze Han Part 2/2
• Book 10: Hsiang Tang
• Book 11: Hsien Tsin Part 1/2
• Book 11: Hsien Tsin Part 2/2
• Book 12: Yen Yüan Part 1/2
• Book 12: Yen Yüan Part 2/2
• Book 13: Tsze-lu Part 1/2
• Book 13: Tsze-lu Part 1/2

Art of War Review

• Part 1: Laying Plans
• Part 2: Waging War
• Part 3: Attack by Stratagem
• Part 4: Tactical Dispositions
• Part 5: Energy
• Part 6a: Weak Points and Strong
• Part 6b: Weak Points and Strong
• Part 7a: Maneuvering
• Part 7b: Maneuvering
  
• Part 8: Variation in Tactics
• Part 9a: The Army on the March
• Part 9b: The Army on the March
• Part 10a: Terrain
• Part 10b: Terrain
• Part 11a: The Nine Situations
• Part 11b: The Nine Situations
• Part 11c: The Nine Situations
• Part 12: The Attack by Fire
• Part 13: The Use of Spies
  
  
  Thanks for reading this! I am glad to say that I finished this on time. Anyway, I will see you in tomorrow's commentaries at 6pm (est)!
  

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