The Other Three Corners

Worthy people go into reclusion because the age itself is disordered; those next in worth withdraw because their state is disordered; next still are those who withdraw because of a discourteous expression on their ruler's face; and finally there are those who will withdraw at a single discourteous word."  - Confucius, 14.37 In several of the Analects, we are given descriptions of the encounters that Confucius and his disciples have with various "scholar-recluses," or people who have withdrawn from society out of disillusionment. The Confucian Way is concerned with interpersonal conduct - what, then, does one gain from a recluse who refuses to participate in society? I imagine they have alternate views of what worldly existence could look like; surely any varying perspective from a learned person is useful when trying to navigate things. Confucius himself displays genuine interest and respect for these scholar-recluses, attempting to speak with the "Madman of Chu...

    In book 15 Confucius speaks about the gentleman and what constitutes them in six consecutively  analects. He begins with an overall description of a gentleman in analect 15.18 saying, "The gentleman  takes rightness as his substance, puts it into practice by means of ritual, gives it expression through  modesty, and perfects it by being trustworthy. Now that is a gentleman!". Essentially the life-force that  sustains a gentleman is being one rightness all the time, modest, and trustworthy, and he accomplishes this through temperance and practice of ritual. A gentleman by having rightness as their  substance would mean that modesty and trustworthiness is impossible without rightness. And  rightness is impossible without being put into practice through ritual. Thus one could conclude that  the most important or at least the central point of being a gentleman is understanding ritual and  putting ritual into practice.   ...

Analects 15.12  The Master said, “A Person without concern for what is far away is sure to encounter worries close at hand.”         Something I’ve missed since my undergraduate days is a student news publication that I felt a part of. From the tender ages of 18-22 I read the “Badger Herald” ritually and occasionally its nemesis the “Daily Cardinal” in secret. How could I not? It was full of what the kids these day refer to as, “hot takes” about world politics, university politics, social affairs, and my favorite anonymous “shout outs” from members of the student body. Thus upon returning to the academic sphere I have been excited to pick up copies of “The Moon” as they scatter around campus. To my dismay, the issues have contained scant news.        As Russia prepared itself for war in which it would displace perhaps hundreds of thousands and disrupt the very ideals of Western democracy, “The Moon” failed to produce a single arti...

Part of Analects 18.7    The old man said, “A man whose limbs have never moved in labor, who can’t tell one grain from another – who is your master?” Then he planted his staff in the ground and began weeding.             Pairing and contrasting the role of a Junzi in government next to this idea of agricultural cultivation and working with one’s hands is of note. It seems even more poignant that Zilu is the one that delivers the function of the Junzi at the close of the passage. Similarly, I can’t help but wonder why this apparent insult to Confucius is included in the Analect. Are we supposed to ignore the words of the recluse and believe Zilu? Considering the light in which we have seen Zilu in the past, one would think not.         The recluses are not hermits. I believe they offer valuable insight on the Way and still exist as a part of the greater society. As seen in this Analect, the recluse is able to feed...

 "[Look at the water], it keeps on moving forward.  Everywhere in the world is the same.  So why bother to seek another when you have given up this one?  Why change?  Moreover, why do you want to follow someone who keeps running away from men?  Why not follow those who have run away from the world altogether?" This is Jie Ni speaking to Zilu about the perils of, and perhaps absurdity in, following Confucius, a man who is always "running away from men".  Zilu is encouraged instead to follow one who has "run away from the world", presumably someone like Jie Ni and Chang Ju, whom are "yoked together". In reading this Analect I am suddenly aware of all the comings and goings in book 18.  Just as Book 7 was permeated by references to eating and, food Book 18 is simply swirling in movement.  So, for instance we hear of people "leaving", such as the Viscount of Wei in 18.1, and Confucius himself in 18.3 and 18.4, as well as Liuxia Hui's re...

      Book 18 is a short book with only 11 analects in it. Additionally this book has very few analects in  which Confucius himself speaks at all. One of those analect in which he does not speak or respond to  anyone is analect 18.5. In analect 18.5  Jieyu the Madman of Chu as he is called sings a very interesting  song which captivates Confucius causing him to descend from his carriage to speak with Jieyu, only for Jieyu to quickly run away from him. This is the song Jieyu sings, "Oh phoenix! Oh phoenix! Why has your Virtue so declined? What is past is beyond remonstration, But the future can still be pursued, Give it up! Give it up!". Jieyu then adds to his song by saying, "Those who participate in government these days court nothing but danger". The song along with his remarks begs several questions for me.       Firstly, who in the scenario is the phoenix who has lost or had their Virtue decline? Could it possibly be  the g...

 In 18.6, Confucius reflects on a conversation with some recluses, leading him to say, "A person cannot flock together with the birds and the beasts. If I do not associate with the followers of men, then with whom would I associate?" This is a pretty damning indictment of the recluses; Confucius thinks that in running away from the degradations of the age, they are also running away from their humanity. Is this analysis contingent on his idea of the Junzi? The Junzi is one who pursues Ren, or humanness, which seems to entail some interaction with other human beings, even morally fallen human beings. The Taoists recluses then cannot be pursuing Ren, but rather some other virtue that might be more native to animals then human beings. What is this virtue? 

14.2 - The Master said, "A scholar-official who cherishes comfort is not worthy of the name."  The Slingerland commentary relates the story of Duke Wen of Jin, who was gifted an opulent lifestyle and who grew so distracted by it that even his wife, noticing that he was "ruining his reputation," told him to leave so that he could pursue his intellectual profession properly while traveling. This general sentiment - that prioritizing material goods and experiences distracts one from what actually matters - is consistent with what we've seen so far with Confucius. For example, no matter what small thing a potential student gives to Confucius, it is the sentiment behind the gesture that matters most: 7.7. - “I have never denied instruction to anyone who, of their own accord, offered up as little as a bundle of silk or bit of cured meat.” Nor does using the silk ceremonial cap instead of the linen one mean much of a difference in the ceremony, other than indicating fr...

14.38 Zilu stayed the night by Stone Gate. The morning gate keeper said, “Where are you coming from?” Zilu said, “From the Kong home.” “Is that the man who knows it can’t be done and keeps doing it?      Reading the Analects with the knowledge of the present world and knowing that the ideas of Confucius eventually gained recognition creates a complicated image of the man to ascertain. Had he never gained fame, reading this text might have felt akin to reading the diaries of a mad man… a passionate mad man, but a mad man nonetheless. However perhaps it is his mad pursuit of the seemingly unattainable that give his thoughts and words their strength. I wonder if his philosophy reached high status because of the relatability one can find within him. There is of course nothing more universal in this life than struggle. Like Confucius aren’t we all, in our hearts, misunderstood? And in tapping into that humanness, can The Master be even more revered? Had Confucius met wi...

      Analect 14.12 is a particularly interesting analect exploring the so called complete person. Confucius gives us two views on the complete person. One would be the complete person and he sees it and what  was seen in the past and the other the modern day example of a complete person. It is important to note that the individual who is asking Confucius about the complete person is Zilu. somebody who has been chastised by Confucius for his lack of understanding life and how to be a complete person. It is possible the reason as too why the complete person of the past and present are different was to cater to Zilu and  prevent him from falling off the path of the way because he was intimidated by the requirements of being a complete person.     Regarding the past acceptance of a complete person Confucius tells us this, "Take a person as wise as Zang Wuzhong, as free of desire as Gongchuo, as courageous as Zhuangzi of Bian, and as  ...

      In analect 11.12 Zilu is asking Confucius about he ought to properly serve ghosts and spirits. However, Confucius is reluctant to tell him the proper procedures because he believes that Zilu does not understand  life specifically saying, "You do not yet understand life-how could you possible understand death?". This  brings forth two question to my mind, first why is it necessary to need to understand life before you explore death? Secondly, What exactly constitutes life and for that matter death really? Does Confucius mean that understanding the Way, the ancients and having a love for learning and virtue is what it means  to understand life? If it is that case than by the standards of Confucius Zilu does indeed not understand  life.       Numerous times Confucius has discussed the faults and ignorance or Zilu and pointed out how  perhaps he is on the right path but still very far from understanding life or nature. For ex...

 Analect 11.26 “Zengxi stopped strumming his zither, and as the last notes faded away he set the instrument as side and rose to his feet.”     This line appears almost precisely in the middle of an unusually long analect, and it arrives with an unexpected beauty and subtle grace that compels us to reimagine the scene.  For, we did not realize until this line that Zengxi had been playing the zither throughout the Master’s dialogue with the other three disciples.  A discussion concerning the rather banal subject of career aspirations.  We know from the first line that everyone was “seated in attendance” and that mid-way through the dialogue the music “stopped”, but we are never told that Zengxi began playing the zither, nor does it seem unusual to the company that he had been playing it.  It is as though he had always been playing it. So, how does it change our reading to now imagine that Zengxi has all along been strumming his little zither in the back...

     Analects  11.22 addresses a multitude of the prevailing themes of book eleven. While the most utility of the Analect is as a reflection of the character of Ran Qiu and Zilu, the contrast between rite and filial piety captures my attention. As in 11.22, the account of the death of Yan Hui earlier in the book brings both the importance or ritual and filial piety to fruition. It seems the Master himself is in a great struggle to decide which idea should be dominant in his philosophy. Though he himself decides that Yan Hui should not be buried with grandiosity due to his affection for and fatherly relationship to him, he does so without great enthusiasm. However Yan Hui's true father seems to be in the right for attempting to supersede the rites for his son. The juxtaposition of rite and filial piety continues in 11.22 only this time the Master casually insists that fathers and brothers should take precedent over rite. So which is it?!      ...

 These analects depict the death of Yan Hui and they raise as many questions as they clarify. Firstly, there seems to be a tension between what Confucius is supposed to do for the funeral as a Junzi and Yan Hui's spiritual father and what Yan Hui's actual father is expected to do. In 11.8 Yan Lu wants to use Confucius' carriage for the funeral, but it would be against ritual propriety for him to do so, so its unclear whether he is supposed to cede to the fathers ritual or refuse as a Junzi. In 11.11 the disciples reflect the wish of Yan Hui's father to give him a lavish funeral, but Confucius does not think it is proper, so once again there is a tension established between the different parties involved. Secondly, Confucius reacts to Yan Hui's death in a very emotional manner, surprising his disciples, and raises questions about how the Junzi is supposed to mourn. When is excessive grief appropriate? Is this part of the sensitivity that ren is supposed to train? Doe...

      In analect 9.8 Confucius makes a puzzling statement which I am not sure what and how to take from it. He says, "Do I possess wisdom? No, I do not. [For example, recently] a common fellow asked a question  of me, and I came up completely empty. But I discussed the problem with him from the beginning to end  until we finally got to bottom of it". This brings forth to my mind several questions regarding wisdom.  First does Confucius mean he does not or has not ever possessed wisdom in his life? Or secondly, does he mean simply that in this moment while speaking to this individual he felt blank and void of knowledge? Thirdly, is what Confucius and the common fellow got to the bottom of, whether or not Confucius had  wisdom? And lastly, what exactly is wisdom?       It is unclear to what wisdom is exactly, from this analect one would have to conclude that wisdom is  somehow separate from knowledge. But why would anyone co...

      Confucius's analect 8.2 is a fascinating analect in the regards of both ritual itself and as a means to live  one's life, or at least ought to live their life. It seems to Confucius that adhering to ritual is equivalent to or paramount to simply living one's life. I am puzzled and not perfectly convinced of such a lofty thought. In  this analect Confucius says, "If you are respectful but lack ritual you will become exasperating; if you are  careful but lack ritual you will become timid; if you are courageous but lack ritual you will become  unruly; and if you are upright but lack ritual you will become inflexible". It seems like it be nearly impossible under this system of ritual to live any kind of life at least a good and fulfilling one without following and practicing ritual, but is this really true?       Back in book 7 in analect 7.30 Confucius tells us when speaking about Goodness(Ren), "Is Goodness  really so ...

 7.7. “I have never denied instruction to anyone who, of their own accord, offered up as little as a bundle of silk or bit of cured meat.” 7.9.  “When the master dined in the company of one who was mourning, he never ate his fill.” 7.14. “When the Master was in the state of Qi, he heard the Shao music, and for three months after did not even notice the taste of meat.” 7.16.  “Eating plain food and drinking water, having only your bent arm as a pillow— certainly there is joy to be found in this!” 7.19. “Why did you not just say: ‘he is the type of person who is so passionate that he forgets to eat,” These are only the most explicit references to eating in this book.  There are other references to fasting (7.13), fishing (7.27), and being “full of worry” (7.37) that add to the gastronomical motif.  All this in the context of several images of Confucius at leisure, with their accompanying observations on his conduct, and I am wondering: why are we thinking about fo...

      Both analects 7.2 and 7.3 are quite interesting if not perhaps slightly contradictory. Analect 7.3 seems to follow directly from the previous analect speaking about the same topics, but Confucius either seems to have forgotten what he had said earlier or possible these two analects are in order continuity wise. Why I  question when these two analects were spoken is because Confucius seems to address concerns and worries about subjects of virtue and learning that in analect 7.2 he had said her of no concern for himself.     In analect 7.2 Confucius says, "Remaining silent and yet comprehending, learning and yet never  becoming tired, encouraging others and never growing weary-these are tasks that present me with no difficulty". Earlier in the analects it has been presented at least in some regards that part of cultivating  oneself, their virtue and thus following the way, they must be ever continually learning and studying and pursuing virtuo...

Analects 7.16   The Master said, “Eating plain food and drinking water, having only your bent arm as a pillow – certainly there is joy to be found in this! Wealth and eminence attained improperly concern me no more than floating clouds.”         I awoke on the bathroom floor… again. The nice thing about sleeping on a bathroom floor is that even if it is dirty, one can shower as soon as one awakes. My present bathroom floor, being in a defunct hostel in Melbourne which was housing squatters and crusty backpackers alike, was most certainly dirty. Anyways, I showered and stuffed my sleeping bag in its sack and prepared to leave the hostel. It was five am and all was silent and dark. All was sleeping. I had been following this routine for the past few weeks. Sleep on a park bench until two in the morning. Return to the hostel. Sleep in the bathroom. Wake up. Shower. Jump the train turnstile and head to the city square. Take immense pleasure in a one dollar...

 We've talked a lot about how the Confucian way seems to be at least partially fueled by anxiety and time consciousness. Just a couple of analects that come to mind are 2.4 that discusses Confucius' "spiritual biography" in terms of the passing of time and 1.4 that introduces Master Zeng's method of self examining himself every night before bed. However, analects 7 seems to give us a different version of the Junzi. 7.19 features the Master scolding Zilu for not characterizing him as "the type of person who is so passionate that he forgets to eat, whose joy renders him free of worries, and who grows old without noticing the passage of years." This characterization of Confucius does not paint him as a man who is constantly consumed by self-improvement and his limited time on earth, but rather one who lives in an almost care free manner. Likewise, in 7.37, Confucius tells us that "the gentleman is self-possessed and relaxed, while the petty man is perp...

  3.7 The Master said, “Gentlemen have no reason to contend. But, of course, there is the archery contest. Yet on such occasions, they bow and yield to each other as they ascend the steps to the hall; afterward, they descend the steps and drink together. Even when they compete, they are gentlemanly.” 3.16 The Master said, “It is stated, ‘In ritualistic archery, the object is not hitting the hide [of the target] [zhupi] because men do not have equal strength.’ This was the way of ancients.”    (Tr. Annping Chin) In reading the Analects , the question often emerges of how effective this vision of "soft leadership" would be in practical politics, in which it is constantly necessary to confront and obstruct those who would impose their will on others through violence. The Li that governs archery would seem to be habituation against the competitive spirit and the exertion that is needed to break through or destroy. The Junzi doesn't force anything. Even if what Confucius is d...

What is the unadorned background? 3.8 Zixia asked, "An ode says, Her artful smile, with its alluring dimples, her beautiful eyes, so clear, the unadorned upon which to paint. What does this mean?" The Master said, "The application of colors comes only after a suitable unadorned background is present." Zixia said, "So it is the rites that come after?" The Master said, "It i s you, Zixia, who has awakened me to the meaning of these lines! It si only with someone like you that I can begin to discuss the Odes." If the rites are the colors, what is the unadorned background that has to precede the rites? Some other things that Confucius emphasizes, like learning ( 學 ) and ren( 仁 )  could be some things that precede rites. However, aren't these things learned through the rites? For example, in Analect 1.2 Confucius says that filiality is the root of ren( 仁 ). However, isn't filiality learned by practicing rites within the family? In this aspect,...

       In Confucius's analects one of the subjects most often asked and discussed about is Goodness also  called Ren. disciples of Confucius are often asking the Master what constitutes Goodness and if they or  certain others can be considered Good. What exactly Goodness is. is not perfectly clear to me yet. Ren  seems to be something along the lines of benevolence and humaneness. a love or good in regards to  humanity as a whole. Where the line is drawn between Ren and other such ideas of goodness is still a  bit vague to me and thus I would not be able to well define one person from other as someone who has  acquired or represents Ren (Goodness). The only individual who Confucius ever seems to recognize as  a truly worthy man and man with Ren is Yan Hui. Yan Hui was a disciple of Confucius whom died  very young and whom everyone including Confucius seemed to greatly admired. As to whether one  can truly conclude that he ...

In this analect Ran Qiu complains that his strength is not sufficient to follow the Confucian Way and the Master tells him that "Someone whose strength is genuinely insufficient collapses somewhere along the Way. As for you, you deliberately draw the line." This one really struck a chord. Most people seem to acknowledge their own limitations far before they've ever really reached them. However, does this mean that Confucius believes some people are simply too weak to follow the Way? Is there something of an aristocratic ethos in the philosophy of the Junzi? 

Confucius takes care to recognize that there is a difference between what is actually good on an inherent level, and what is conventionally accepted as worthy of admiration - and, that presenting a false expression of oneself buys into a false sense of what is valuable. Acquiring a good reputation might not actually indicate that you are good, and making a distinction between these things is important for genuine self-cultivation. The process of learning is about practicing genuine good conduct, not being admired by others; this has been outlined previously in the Analects (such as in 4.5). This same sentiment is outlined in a few different passages in Book Five, which also (as pointed out by the Slingerland commentary on page 39) spends time dissecting the characters of people with well-known reputations, and whether these positive reputations were deserved.  5.1 - "The Master said of Gongye Chang, 'He is marriageable. Although he was once imprisoned as a criminal, he was in ...

 5.7. The Master said, “If the way is not put into practice, I will set off upon the sea in a small raft.  And the one who would follow me — would it not be Zilu?” Upon hearing this, Zilu was happy. The Master commented, “Zilu’s fondness for courage exceeds mine.  But where can I find some really suitable material?” Finally a really great Confucian joke!  Yet one with a melancholy air.  As the commentary in Slingerland points out the joke is that Zilu might be a little too dull-witted to have understood that Confucius wasn’t being serious, and that this dull-wittedness makes him “unsuitable material”.  Perhaps the idea of launching off into high seas adventures with Confucius was too tempting a notion for the eager Zilu to resist.  One imagines an enthusiastic would-be seafarer strapping on his pea coat and galoshes before Confucian can finish saying, “And who would follow me?”.  However, by identifying that follower as Zilu, Confucius has not mer...

           In analect 5.11 Confucius says he has yet to, "meet someone who is genuinely resolute" This begs the question of what it means to be a resolute person in general and whether one's resoluteness is up to  Confucius high standards? Traditionally, to be resolute is to be unwavering and determined particularly towards some specific kind of goal or purpose. Why then when someone asks if Confucius does not  consider Shen Cheng a resolute person, does Confucius says no saying, "Cheng is full of desires, how  could he be resolute?".       Again this begs the question of what it means to me resolute, or better what it  means too Confucius to be a resolute person? This question is unfortunately not answered in this analect.  The one important clue I can possible see to make sense as to why Confucius rejects Shen Cheng as a  resolute man, has to do with desires. Perhaps to be resolute one would need a singula...

This analect reflects something like a negative version of the famous Golden Rule from the Gospels. However, it is presented by the disciple Zigong, and rather than being commended for such a lofty goal, Confucius chastises him: "Ah, Zigong! That is something quite beyond you." Why does Confucius say this? A negative version of the Golden Rule seems appropriately restrained when compared to the positive version in other traditions. What would Confucius suggest instead? Does Confucius think that it is sometimes counterproductive for certain people to have ideals, instead focusing on small measurements of progress?