Abstract: Confucianism, as the mainstream ideology in our country, has been the most profound school of thought influencing our people for two to three millennia. Confucius, the founder of Confucianism and a revered sage, embodies this tradition. However, when it comes to Confucius, although he is well-known, many individuals have never delved into a deep understanding of him. In reality, Confucius is warm yet upright, dispelling the seemingly austere or detached figure that some might assume. His thoughts and actions are profoundly humane.
Orignial article: 孔子－最熟悉的陌生人，他不是你所想像的那樣
不要再說「以德報怨」了，孔子說的是「以直報怨」－文化可以讓我們更人性嗎？
Let's talk about a couple of things regarding Confucius today. Confucius is undoubtedly gentle and refined, always emitting warmth and kindness with a "mild" demeanor. However, when faced with matters, he can be "strict" in his words. He doesn't conform to the common notion of a saint, devoid of personality, and accepting everything passively.
"Mild but strict" is the idiom that aptly describes Confucius.
Once, Zilu boldly exclaimed, "You're roundabout!" to Confucius, and he promptly retorted with a rebuke, "Wild indeed!"
On one occasion, Zilu asked Confucius, "If the ruler of Wei were to entrust you with affairs, what would you prioritize?" Confucius replied, "Certainly it would be rectification of names!" Confucius stated that the first task is to "rectify names," a concept that Zilu struggled to agree with and blurted out, "You're too roundabout!" Confucius didn't hesitate and instantly shot back, "Wild indeed!" He declared, "You're the one being coarse and disrespectful!"
Why did Confucius emphasize the importance of "rectification of names" before taking action? Moreover, how did concepts like "the loss of ritual is sought among the populace" and "dreaming of Duke of Zhou" come to be part of common parlance?
First, let's clarify why Confucius stressed the importance of "rectification of names" in governance. He aimed to establish clear distinctions between roles such as ruler, minister, father, and son, ensuring that everyone performed their roles properly. As he famously said: "the ruler should rule, the minister should minister, the father should be a father and the son should be a son."
Confucius stated: "When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the son of Heaven. When bad government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the princes. When these things proceed from the princes, as a rule, the cases will be few in which they do not lose their power in ten generations. When they proceed from the great officers of the princes, as a rule, the case will be few in which they do not lose their power in five generations. When the subsidiary ministers of the great officers hold in their grasp the orders of the state, as a rule the cases will be few in which they do not lose their power in three generations. When right principles prevail in the kingdom, government will not be in the hands of the great officers. When right principles prevail in the kingdom, there will be no discussions among the common people."
"If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot.
The "Doctrine of the Mean" states: "To no one but the Son of Heaven (referring to rulers or emperors) does it belong to order ceremonies, to fix the measures, and to determine the written characters.' This philosophy further emphasizes that 'one may possess virtue, but if they do not ascend the throne, they must refrain from assuming the authority to create ceremonies or music." Just as today, the grand endeavor of education is orchestrated by the Ministry of Education, akin to a guiding beacon.
So, what does "the loss of ritual is sought among the populace" mean?
In the Spring and Autumn Period, which occurred around two to three thousand years ago, Confucius witnessed the decline of spiritual values and ritual system of Zhou, and the weakening of the royal authority. The sacred rituals and elegant music, originally reserved for the "Son of Heaven," had now slipped from the grasp of the central authority into the hands of feudal lords. There were even instances of "acolytes wielding royal mandates," and influential courtiers of the feudal lords taking control of state affairs. The turmoil in governance, spanning both ancient and modern times, led to the sentiment encapsulated in the "Records of the Historian, Arts and Letters," where Confucius proclaimed, " The loss of ritual is sought among the populace." When those in power neglected the teachings of propriety and virtue, the noble-minded individuals from the grassroots had no choice but to step forward and shoulder the weighty responsibilities.
Hence, Confucius, aspiring to emulate Duke of Zhou, who assisted King Wen in "establishing rituals and music," identified himself as a disciple of Duke of Zhou and frequently "dreamed of Duke of Zhou." If he went for some time without such dreams, he would anxiously self-reflected. This is recorded in the Analects: "The Master said, 'My decline has reached an extreme! For a long time, I have not dreamed of Duke of Zhou.'" Confucius worried whether he was becoming feeble or complacent, which led to his lack of dreams about Duke of Zhou. In today's terms, this is akin to the notion that with profound engagement, thoughts fill your days and dreams fill your nights.
Confucius did not advocate "repaying animosity with kindness" and "think thrice before acting"
Furthermore, from a young age, we are often taught to "repay animosity with kindness," with the hopes of cultivating magnanimity and letting go of grudges. However, when most people remain silent in the face of injustice, it inadvertently fosters an unhealthy atmosphere. Over time, a sense of justice can be eroded, and moral courage can wane. Thus, Confucius did not endorse "repaying animosity with kindness" and even disapproved of blind adherence to "hypocrite."
In "Analects, Book of Xian Wen," it's recorded that someone proudly asked Confucius about the concept of "repaying animosity with kindness." In response, Confucius questioned, "How should kindness be repaid?" Contrary to the common belief, Confucius, who held the view that "hypocrites are the enemy of virtue," rejected the idea that one should always respond with kindness to those who bear resentment. He reasoned that if we are expected to repay animosity with kindness, then how should we respond to those who have shown us kindness? He proposed, "Repay animosity with justice, repay kindness with kindness." This, according to him, was the proper way to interact between people. Instead of repaying animosity with kindness, Confucius advocated repaying it with justice, emphasizing that a straightforward response is adequate. It's about maintaining integrity and treating others with sincerity rather than indiscriminately "repaying kindness."
Furthermore, regarding the often-mentioned "think thrice before acting," Confucius said, "Twice, that's enough!" Confucius believed that after considering something thoughtfully, if one is sure that it's not impulsive, they should proceed. Reflective consideration is important, yet overthinking could lead to procrastination. Sometimes, facing challenges requires a degree of adventurous enthusiasm to move forward. The "Zuo Zhuan," an annotation to the Spring and Autumn Annals, also includes the saying, " The first drumbeat is the most invigorating, but with the second beat, the soldiers may falter. With the third beat, their spirit wanes." Hence, Confucius did not endorse excessive contemplation before action.
Confucius wouldn't engage in empty rhetoric. He opposed pursuing lofty ideals without practical implementation.
On another occasion, Zigong asked Confucius if the criterion for "practicing benevolence" was to "generously provide for the people and benefit the masses." "Practicing benevolence" refers to the actions one should embody as a human being. Confucius' response, recorded in the "Analects, Book of Yong Ye," indicates his disagreement with Zigong's lofty assertion. Confucius remarked that reaching such a high standard would go beyond mere "practice of benevolence." Perhaps only a "sage" could achieve that! Even sages like Yao and Shun (ancient Chinese sage-kings) might not attain such heights. He said, "What do you mean by 'practicing benevolence'? Must it not have reached the point of being 'sage-like'? Even Yao and Shun would find it difficult!"
Hence, what should a human being do? Confucius suggested, "the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue." He emphasized that individuals need not strive for unattainable heights; instead, they should begin with immediate concerns and act benevolently towards themselves and others. This notion resonates with our modern concept of "empathy." By implementing what is right in our daily lives, we follow the path of benevolence and become better individuals.
Furthermore, the question arises: Should emotions become the shackles that bind our lives?
"When Confucius left Lu, he lingered, hesitant to depart" He displayed emotions while maintaining rational judgment.
At the age of 55, Confucius embarked on a fourteen-year journey, during which he faced numerous crises while traveling among various states. Why was he reluctant to leave his homeland of Lu, yet determined to depart?
One of the most acclaimed accomplishments of Confucius' political career was the period known as "serving in Lu, leading it to prosperity." At 51, Confucius took on the role of Mayor of Zhongdu County and achieved remarkable accomplishments. Rising swiftly through the ranks, he became the Minister of Engineering and the Grand Minister of Justice, driving Lu toward transformation. The following year, Confucius accompanied Duke Ding of Lu and Duke Jing of Qi in a covenant ceremony at Jia Valley. During this event, the Qi delegation attempted to kidnap Duke Ding, but Confucius' combination of wisdom and courage thwarted their plan. Confucius also taught them proper etiquette, leading to Qi's remorse, resulting in the return of the territory they had annexed from Lu as a gesture of apology. At this point, Confucius' political influence reached its zenith.
However, further reforms, such as dismantling the defensive walls built by aristocrats within Lu's borders that went against proper etiquette, sparked armed resistance from the adherents of the Mengsun clan. These efforts failed, especially considering the neighboring and ambitious Qi state's watchful eye. Qi ultimately sent women musicians to entertain the ruler of Lu and the aristocrat Jihuan of Lu accepted. The ruler of Lu indulged in leisure and neglected his duties for three days. In addition, the ritual meat that was supposed to be presented to the aristocrats for sacrifices wasn't prepared, highlighting their laxity and lack of focus.
A man is willing to die for a true friend; the deepest emotions can only be repaid to a true friend. "One may serve when it's time to serve and step back when it's time to step back." Confucius realized that the ruler of Lu was no longer capable of fulfilling his responsibilities, so he made the resolute decision to leave Lu.
As he departed, his steps were heavy, casting several glances back...…
Alas! From the age of 55, when he began his travels among different states, to the age of 68, when he was warmly welcomed back to Lu by aristocrat Jikang, in the time of Duke Ai of Lu, Confucius faced danger multiple times during the 14 years. These included being surrounded by Kuang people, facing threats from Huan Tui, and the food supply being cut off by Chen and Cai states. Confucius, who ardently sought to propagate the teachings of ritual and music, never had the opportunity to guide a ruler in the path of virtue. It wasn't that various states didn't invite Confucius; it was his unwavering commitment to benevolent governance and proper conduct that made him refuse any compromise. If other states discussed military matters with him, he would leave that state.
In the end, Confucius returned to Lu and dedicated himself to teaching and education. His disciples during this period included Zengzi, Ziyu, Zixia, and Zizhang. Historical records state that Confucius "edited the Book of Songs, arranged the Book of Documents, established the Book of Rites, rectified the Classic of Music, and endorsed the Book of Changes," all during this period.
To quote a lyric from "The Peach Blossom Fan,": "Regardless of the sea turning into mulberry fields or mulberry fields into the sea, this old sage only focuses on studying the Six Classics." This is an apt description of Confucius in his later years.
Written by Lily Chang
Sponsored by Mei-Hua Hall