Commentary on the Confucian Analects, Book 15: "Wei Ling Kung" Part 1/2

" The determined scholar and the man of virtue will not seek to lie at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete."

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Hello everyone! I really need to learn to follow a schedule. I missed yesterday again. Thursdays are really bad for me. I skipped this on Wednesday due to Bach's birthday. I was busy today too, but I managed to finish a large portion of this article in school. Anyway, let's get into Book 15:

Here is the first part of my commentaries on Book 15: Wei Ling Kung:

[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 Ling Kung

I
Confucius refuses to talk on military affairs-in the midst of distress, he shows the disciples how the superior man is above distress

1. The Duke Ling of Wei asked about tactics. Confucius replied, "I have heard all about sacrificial vessels, but I have not learned military matters." On this, he took his departure the next day.
2. When he was in Chan, their provisions were exhausted, and his followers became so ill that they were unable to rise.
3. Tsze-lu, with evident dissatisfaction, said, "Has the superior man likewise to endure in this way?" The Master said, "The superior man likewise to endure in this way?" The Master said, "The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license."

The point of this passage is that the superior man does not cast away his principles in times of distress or otherwise. In the passage, Confucius refuses to give a duke military advice. I think he and his disciples had to endure hardships as a result. Confucius then makes the point that a superior man does indeed want what is better for him. What makes him better than the mean man is that he does not allow himself to sacrifice his own principles in order to achieve this.

II
How Confucius aimed at the knowledge of an all-pervading unity

1. The Master said, "Ts'ze, you think, I suppose, that I am one who learns many things and keeps them in memory?"
2. Tsze-kung replied, "Yes-but perhaps it is not so?"
3. "No," was the answer; "I seek a unity all-pervading."

The point of this passage is that Confucius only remembered what he needed to remember in order to achieve all-pervading unity when he learned something new.

III
Few really know virtue
The Master said, "Yu I, those who know virtue are few."

Nevermind what I said in the article the other day. This is surely the shortest segment in the Confucian Analects. This passage means what it says, very little people actually know and follow their own moral standards.

IV
How Shun was able to govern without personal effort
The Master said, "May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his royal seat."

I think the point of this passage is do not do more than is expected of you, or less. Do merely what you are assigned to do.

V
Conduct that will be appreciated in all parts of the world

1. Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated.
2. The Master said, "Let his words be sincere and truthful, and his actions honorable and careful-such conduct may be practiced among the rude tribes of the South or the North. If his words be not sincere and truthful and his actions not honorable and careful, will he, with such conduct, be appreciated, even in his neighborhood?"
3. "When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice."
4. Tsze-chang wrote these counsels on the end of his sash.

Appreciation is something that you earn through conveying certain ideals in the way you conduct yourself. If you do not display these ideals in your conduct, how can you expect to be appreciated by anyone?

VI
The admirable characters of Tsze-yu and Chü Po-yü

1. The Master said, "Truly straightforward was the historiographer Yü. When good government prevailed in his State, he was like an arrow. When bad government prevailed, he was like an arrow."
2. "A superior man indeed is Chü Po-yü! When good government prevails in his State, he is to be found in office. When bad government prevails, he can roll his principles up, and keep them in his breast."

I think the point of this passage is that a superior man sticks to their principles in times of prosperity, and in times of hardship. Especially in ruling in government. Chü Po-Yü defended his principles, even when they didn't seem to be working. This makes him a superior man.

VII
There are men with whom to speak, and men with whom to keep silence-the wise know them
The Master said, "When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their men nor to their words."*

I think the point of this passage is that it is important in your wisdom to understand when to do something and when not to do something. Specifically, in which situations it is okay to speak, and in which situations it is not okay to speak. One real world example of this would be the military. Men in the military are very disciplined in what they say to their superiors. They know what is appropriate to say, and what is not appropriate to say. They also know when it is appropriate to speak, and when it is not appropriate to speak.

VIII
High natures value virtue more than life
The Master said, "The determined scholar and the man of virtue will not seek to lie at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete."

This passage's point is similar to that of other passages in this article. A scholar will not do anything that violates their own moral standards. Even if that means risking their life in order to preserve such standards in how they live.

IX
How intercourse with the good aids the practice of virtue
Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any State, take out service with the most worthy among its great officers, and make friends of the most virtuous among scholars."

I think this means make preparations to carry out your moral standards in your life, so that you do not accidentally make the wrong decision in the heat of the moment. In other words, plan ahead.

X
Certain rules, exemplified in the ancient dynasties, to be followed in governing-a reply to Yen Yüan

1. Yen Yüan asked how the government of a country should be administered.
2. The Master said, "Follow the seasons of Hsia."
3. "Ride in the state carriage of Yin."
4. "Wear the ceremonial cap of Chau."
5. "Let the music be the Shao with its pantomines."
6. "Banish the songs of Chang, and keep far from spacious talkers. The songs of Chang are licentious; specious talkers are dangerous."

I think the point of this passage is that in governing, you should work based off of what has previously been done rather than wrecking everything upon rising to power. However, you should not follow what has previously been done if following it does not fit your own moral standards.

XI
The necessity of forethought and precaution
The Master said, "If a man take no thought about what is distant, he will find sorrow near at hand."

This passage is again making the point that it is important to think ahead, and be prepared for anything.

XII
The rarity of a true love of virtue
The Master said, "It is all over! I have not seen one who loves virtue as he loves beauty."

It is important for your moral standards to take precendence over all other tastes.

XIII
Against jealousy of others' talents-the case of Tsang Wan, and Hui of Liu-hsia
The Master said, "Was not Tsang Wan like one who had stolen his situation? He knew the virtue and the talents of Hui of Liu-hsia, and yet did not procure that he should stand with him in court."

I think the point of this passage is not to act based on your jealousy of another person's talents or accomplishments. He uses the example of Liu-hsia who knew of Yen Yüan's virtues and talents, and yet did not try to help him.

XIV
The way to ward off resentments
The Master said, "He who requires much from himself and little from others, will keep himself from being the object of resentment."

You will be well liked if you expect and aim for a lot from yourself, and as little as possible from others.

XV
Nothing can be made of people who take things easily, not giving themselves trouble to think
The Master said, "When a man is not in the habit of saying-'What shall I think of this? What shall I think of this?' I can indeed do nothing with him!"

I think the point of this is that there is nothing productive in questioning a teacher how to think about something you just learned.

XVI
Against frivolous talkers and superficial speculators
The Master said, "When a number of people are tougher, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness-theirs is indeed a hard case."

I think the point of this passage is that it is important to have a reason to be tough, or to have a reason to talk. These two are only good traits when the person using them is using them to accomplish a reasonable goal.

XVII
The conduct of the superior man is righteous, courteous, humble, and sincere
The Master said, "The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man."

A superior man will value righteousness over all other values. He will be mannerful in his use of this trait, as well as being humble and honest about it.

XVIII
Our own incompetency, and not our reputation, the proper business of concern to us
The Master said, "The superior man is distressed by his want of ability. He is not distressed by men's not knowing him."

The superior man only loses sleep over not being able to achieve his own goals. He does not lose sleep over not being famous.

XIX
The superior man wishes to be had in remembrance
The Master said, "The superior man dislikes the thought of his name not being mentioned after his death."

The superior man wishes to do something significant with his life, that will have him remembered by those around him. Though this seems to contradict the passage that states that a superior man does not lose sleep over not being known, I think the point of this passage is less about the man being known, and more about what he stood for and accomplished on his own being known.

XX
His own approbation is the superior man's rule-the approbation of others is the mean man's
The Master said, "What the superior man seeks, is in himself. What the mean man seeks, is in others."

A superior man only looks to better themself regardless of the viewpoints of other. The average man will seek to change based on the viewpoints of others.

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
• Book 14: Hsien Wan Part 1/3
• Book 14: Hsien Wan Part 2/3
• Book 14: Hsien Wan Part 3/3
• Book 15: Wei Ling Kung 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 again sorry about my inconsistent posting schedule. The year seems to be getting busier and busier. Yesterday, I had piano lessons and needed to write an English paper (which I will hopefully post soon). Please remember that feedback is always appreciated. I will see you in tomorrow's commentaries at 6pm (est) [Hopefully. I am adding this until I can actually post straight for a week]!
  

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