On Genuine Aspects of Character - Book 5 (RG)


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 fact innocent of any crime." The Master gave him his daughter in marriage.

Most people would likely be concerned with the fact that their daughter is married to - and that they, by extension, are related to - someone who was convicted of criminality, but to Confucius this is of no concern, since Gongye Chang was unjustly imprisoned. Gongye's (presumably) tarnished reputation does not matter if his actual character is good. 

5.5 - "Someone said, "Zhonggong is Good but not eloquent.' The Master said, "Of what use is 'eloquence'? If you go about responding to everyone with a clever tongue you will often recur resentment. I do not know whether Zhonggong is Good, but of what use is eloquence?" 

In 5.5, Confucius also touches on the importance of being genuine in presentation - having an overly stylized presentation towards others may fail to get at the meat of what matters most in that interaction: an honest and respectful exchange between two people. Not only that, but you may "incur resentment" with others. Did you honestly express yourself to that person? Or did you try and give an impression of being "clever"? According to Confucius, eloquence may be a cultivated skill, but it does not actually help one practice Goodness. A showy way of speaking does not help one be honest - and on that subject, brings to mind the Analect below: 

 5.22 - When the Master was in the state of Chen, he sighed, "Oh, let us go home! Let us go home! Our young followers back in Lu are wild and ambitious - they put on a great show of brilliant culture, but they lack the means to prune and shape it." 

This is an interesting segment, and brings to mind Analect 5.7, where Confucius commend's Zilu's bravery but expresses a desire for "some really suitable material." In 5.22, it is Confucius's lament that the young men in his home state of Lu lack the ability to refine themselves - but, it's implied that he would much rather spend time with them, "wild" as they are, then any of the young potential followers in Chen. What were these young men of Chen like, then? Did they lack the motivation to even make an attempt at Confucius's Way? It seems that Confucius, although he might lament the lack of refinement on someone's part, might still take more pleasure in seeing someone's wild honesty and passion for learning than someone who does not even make a good attempt - even if they are especially refined in conduct. It is the honesty that matters most. 


- RG


Comments

  1. Nick KaeleschFebruary 4, 2022 at 10:10 AM

    Mx. Goldman,

    This was a very insightful and helpful reading of the text you give here. I especially appreciate how you brought out in the opening of your post how “careful” Confucius is when he is making distinctions and judgements. Indeed, there is nothing superfluous is his speech! And shouldn’t one take the utmost care when making judgements (good or bad) about other’s conduct? Especially because its the kind of activity that opens one up to recriminations from others, exposes one as being hypocritical or merely judgmental. I don’t know about you but I find the act of judging people difficult and uncomfortable to say the least, but I would be lying if I said “I don’t judge others”, of I corse I do, of course we all of do. The trick, and I think this is what Confucius is trying to get us to recognize, is how we do it and why we do it. When judging whether or not someone is Good/Ren the importance of being careful and precise becomes all the more imperative.

    I also really liked what you said about Confucius’ conflicting feelings of lament and desire for the youth of Lu. This analect too was very interesting to me and I too was surprised with how Confucius expresses a desire for the “wildness” of youth. Just when I think I have Confucius pinned down he goes and disrupts my assumptions about him! I would never have thought that “flexibility” would be one of things I would be learning from Confucius, but here it is. Brilliant how you connected this too the section on Zilu’s bravery, I hadn’t made that connection so this was really helpful. A current obsession of mine is trying to find the humor in the Analects and I wonder if these two may have another connection in their subtle humor? There is something funny to me about the uncharacteristic exuberance in Confucius saying “Let us go home!” and then going on to talk about wildness. Then in 5.7 Confucius is also expressing a desire not to “return” but to “get away”, both I think are tinged with a hint of irony and melancholy.

    Anyways, thanks for the intelligent and thoughtful post. I look forward to hearing more from you here and in class.

    NK

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