2. Chung-ni (Confucius) said, “The superior man [exemplifies] the Mean (chung-yung).11 The inferior man acts contrary to the Mean. The superior man [exemplifies] the Mean because, as a superior man, he can maintain the Mean at any time. The inferior man [acts contrary to]12 the Mean because, as an inferior man, he has no caution.”
3. Confucius said, “Perfect is the Mean. For a long time few people have been able to follow it.”13
4. Confucius said, “I know why the Way is not pursued. The intelligent go beyond it and the stupid do not come up to it. I know why the Way is not understood.14 The worthy go beyond it and the unworthy do not come up to it. There is no one who does not eat and drink, but there are few who can really know flavor.”
5. Confucius said, “Alas! How is the Way not being pursued!”
6. Confucius said, “Shun15 was indeed a man of great wisdom! He loved to question others and to examine their words, however ordinary. He concealed what was bad in them and displayed what was good. He took hold of their two extremes, took the mean between them, and applied it in his dealing with the people. This was how he became Shun (the sage-emperor).”
7. Confucius said, “Men all say,‘I am wise’; but when driven forward and taken in a net, a trap, or a pitfall, none knows how to escape. Men all say, ‘I am wise’; but should they choose the course of the Mean, they are not able to keep it for a round month.”
8. Confucius said, “Hui16 was a man who chose the course of the Mean, and when he got hold of one thing that was good, he clasped it firmly as if wearing it on his breast and never lost it.”
9. Confucius said, “The empire, the states, and the families can be put in order. Ranks and emolument can be declined. A bare, naked weapon can be tramped upon. But the Mean cannot [easily] be attained.”
10. Tzu-lu17 asked about strength. Confucius said, “Do you mean the strength of the South, the strength of the North, or the strength you should cultivate yourself? To be genial and gentle in teaching others and not to revenge unreasonable conduct—this is the strength of the people of the South. The superior man lives by it. To lie under arms and meet death without regret—this is the strength of the people of the North. The strong man lives by it. Therefore the superior man maintains harmony [in his nature and conduct] and does not waver. How unflinching is his strength! He stands in the middle position and does not lean to one side. How unflinching is his strength! When the Way prevails in the state, [if he enters public life], he does not change from what he was in private life. How unflinching is his strength! When the Way does not prevail in the state, he does not change even unto death. How unflinching is his strength!”
11. “There are men who seek for the abstruse, and practice wonders. Future generations may mention them. But that is what I will not do. There are superior men who act in accordance with the Way, but give up when they have gone half way. But I can never give up. There are superior men who are in accord with the Mean, retire from the world and are unknown to their age, but do not regret. It is only a sage who can do this.”
12. “The Way of the superior man functions everywhere and yet is hidden. Men and women of simple intelligence can share its knowledge; and yet in its utmost reaches, there is something which even the sage does not know. Men and women of simple intelligence can put it into practice; and yet in its utmost reaches there is something which even the sage is not able to put into practice. Great as heaven and earth are, men still find something in them with which to be dissatisfied. Thus with [the Way of] the superior man, if one speaks of its greatness, nothing in the world can contain it, and if one speaks of its smallness, nothing in the world can split it. The Book of Odes says, ‘The hawk flies up to heaven; the fishes leap in the deep.’18 This means that [the Way] is clearly seen above and below. The Way of the superior man has its simple beginnings in the relation between man and woman, but in its utmost reaches, it is clearly seen in heaven and on earth.”
Chu Hsi’s Remark. “The above twelfth chapter contains the words of Tzu-ssu, which are meant to clarify and elaborate on the idea of chapter 1 that the Way cannot be departed from. In the following eight chapters, he quotes Confucius here and there to clarify it.”
13. Confucius said, “The Way is not far from man. When a man pursues the Way and yet remains away from man, his course cannot be considered the Way. The Book of Odes says, “In hewing an axe handle, in hewing an axe handle, the pattern is not far off.’19 If we take an axe handle to hew another axe handle and look askance from the one to the other, we may still think the pattern is far away. Therefore the superior man governs men as men, in accordance with human nature, and as soon as they change [what is wrong], he stops. Conscientiousness (chung) and altruism (shu) are not far from the Way. What you do not wish others to do to you, do not do to them.
“There are four things in the Way of the superior man, none of which I have been able to do. To serve my father as I would expect my son to serve me: that I have not been able to do. To serve my ruler as I would expect my ministers to serve me: that I have not been able to do. To serve my elder brothers as I would expect my younger brothers to serve me: that I have not been able to do. To be the first to treat friends as I would expect them to treat me: that I have not been able to do. In practicing the ordinary virtues and in the exercise of care in ordinary conversation, when there is deficiency, the superior man never fails to make further effort, and when there is excess, never dares to go to the limit. His words correspond to his actions and his actions correspond to his words.20 Isn’t the superior man earnest and genuine?”
Comment. It is often said that Confucianism teaches only the “negative golden rule,” not to do to others what one does not want them to do to him. However, the golden rule is here positively stated, that is, to do to others what one expects others to do to him. There is no question about the positive character of the Confucian doctrine which is clearly stated in terms of conscientiousness and altruism.21
14. The superior man does what is proper to his position and does not want to go beyond this. If he is in a noble station, he does what is proper to a position of wealth and honorable station. If he is in a humble station, he does what is proper to a position of poverty and humble station. If he is in the midst of barbarian tribes, he does what is proper in the midst of barbarian tribes. In a position of difficulty and danger, he does what is proper to a position of difficulty and danger. He can find himself in no situation in which he is not at ease with himself. In a high position he does not treat his inferiors with contempt. In a low position he does not court the favor of his superiors. He rectifies himself and seeks nothing from others, hence he has no complaint to make. He does not complain against Heaven above or blame men below.22 Thus it is that the superior man lives peacefully and at ease and waits for his destiny (ming, Mandate of Heaven, fate),23 while the inferior man takes to dangerous courses and hopes for good luck. Confucius said, “In archery we have something resembling the Way of the superior man. When the archer misses the center of the target, he turns around and seeks for the cause of failure within himself.”
15. The Way of the superior man may be compared to traveling to a distant place: one must start from the nearest point. It may be compared to ascending a height: one must start from below. The Book of Odes says, “Happy union with wife and children is like the music of lutes and harps. When brothers live in concord and at peace, the harmony is sweet and delightful. Let your family live in concord, and enjoy your wife and children.”24 Confucius said, “How happy will parents be!”
16. Confucius said, “How abundant is the display of power of spiritual beings! We look for them but do not see them. We listen to them but do not hear them. They form the substance of all things25 and nothing can be without them. They cause all people in the world to fast and purify themselves and put on the richest dresses to perform sacrifices to them. Like the spread of overflowing water they seem to be above and to be on the left and the right. The Book of Odes says, ‘The coming of spiri
tual beings cannot be surmised. How much less can we get tired of them?’26 Such is the manifestation of the subtle. Such is the impossibility of hiding the real (ch’eng).”
17. Confucius said, “Shun was indeed greatly filial! In virtue he was a sage; in honor he was the Son of Heaven (emperor); and in wealth he owned all within the four seas (China). Temple sacrifices were made to him, and his descendants preserved the sacrifices to him. Thus it is that he who possesses great virtue will certainly attain to corresponding position, to corresponding wealth, to corresponding fame, and to corresponding long life. For Heaven, in the production of things, is sure to be bountiful to them, according to their natural capacity. Hence the tree that is well taken care of is nourished and that which is about to fall is overthrown. The Book of Odes says, ‘The admirable, amiable prince displayed conspicuously his excellent virtue. He put his people and his officers in concord. And he received his emolument from Heaven. It protected him, assisted him, and appointed him king. And Heaven’s blessing came again and again.’27 Therefore he who possesses great virtue will surely receive the appointment of Heaven.”
18. Confucius said, “King Wen was indeed the only one without sorrow! He had King Chi for father and King Wu28 for son. His father laid the foundation of [the great work of the Chou dynasty] and his son carried it on. King Wu continued the enterprise of King T’ai,29 King Chi, and King Wen. Once he buckled on his armor [and revolted against wicked King Chou of Shang], the world came into his possession, and did not personally lose his great reputation throughout the empire. In honor he was the Son of Heaven, and in wealth he owned all within the four seas. Temple sacrifices were made to him, and his descendants preserved the sacrifices to him.
“King Wu received Heaven’s Mandate to rule in his old age. Duke Chou30 carried to completion the virtue of King Wen and King Wu. He honored T’ai and Chi with the posthumous title of king. He sacrificed to the past reigning dukes of the house with imperial rites. These rites were extended to the feudal lords, great officers, officers, and the common people. If the father was a great officer, and the son a minor officer, when the father died, he was buried with the rite of a great officer but afterward sacrificed to with the rite of a minor officer. If the father was a minor officer and the son was a great officer, then the father was buried with the rite of a minor officer but afterward sacrificed to with the rite of a great officer. The rule for one year of mourning for relatives was extended upward to include great officers, but the rule for three years of mourning was extended upward to include the Son of Heaven. In mourning for parents, there was no difference for the noble or the commoner. The practice was the same.”
19. Confucius said, “King Wu and Duke Chou were indeed eminently filial. Men of filial piety are those who skillfully carry out the wishes of their forefathers and skillfully carry forward their undertakings. In spring and autumn they repaired their ancestral temple, displayed their ancestral vessels and exhibited the ancestral robes, and presented the appropriate offerings of the season. The ritual of the ancestral temple is in order to place the kindred on the left or on the right according to the order of descent. This order in rank meant to distinguish the more honorable or humbler stations. Services in the temple are arranged in order so as to give distinction to the worthy [according to their ability for those services]. In the pledging rite the inferiors present their cups to their superiors, so that people of humble stations may have something to do. In the concluding feast, honored places were given people with white hair, so as to follow the order of seniority. To occupy places of their forefathers, to practice their rites, to perform their music, to reverence those whom they honored, to love those who were dear to them, to serve the dead as they were served while alive, and to serve the departed as they were served while still with us: this is the height of filial piety.
“The ceremonies of sacrifices to Heaven and Earth are meant for the service of the Lord on High, and the ceremonies performed in the ancestral temple are meant for the service of ancestors. If one understands the ceremonies of the sacrifices to Heaven and Earth and the meaning of the grand sacrifice and the autumn sacrifice to ancestors, it would be as easy to govern a kingdom as to look at one’s palm.”
20. Duke Ai31 asked about government. Confucius said, “The governmental measures of King Wen and King Wu are spread out in the records. With their kind of men, government will flourish. When their kind of men are gone, their government will come to an end. When the right principles of man operate, the growth of good government is rapid, and when the right principles of soil operate, the growth of vegetables is rapid. Indeed, government is comparable to a fast-growing plant.32 Therefore the conduct of government depends upon the men. The right men are obtained by the ruler’s personal character. The cultivation of the person is to be done through the Way, and the cultivation of the Way is to be done through humanity. Humanity (jen) is [the distinguishing characteristic of] man,33 and the greatest application of it is in being affectionate toward relatives. Righteousness (i) is the principle of setting things right and proper, and the greatest application of it is in honoring the worthy. The relative degree of affection we ought to feel for our relatives and the relative grades in the honoring of the worthy give rise to the rules of propriety. [If those in inferior positions do not have the confidence of their superiors, they will not be able to govern the people].34
Comment. The sentence “Humanity is [the distinguishing characteristic of] man” is perhaps the most often quoted on the subject of humanity (jen). In Chinese it is “jen is jen,” the first jen meaning humanity and the second referring to man. It is not just a pun, but an important definition of the basic Confucian concept of humanity, for to Confucianists, the virtue of humanity is meaningless unless it is involved in actual human relationships. This is the reason Cheng Hsüan defined it as “people living together,” the definition to which scholars of the Ch’ing dynasty (1644-1912) returned in their revolt against the Neo-Confucianists of the Sung dynasty who interpreted jen as a state of mind.35
“Therefore the ruler must not fail to cultivate his personal life. Wishing to cultivate his personal life, he must not fail to serve his parents. Wishing to serve his parents, he must not fail to know man. Wishing to know man, he must not fail to know Heaven.
“There are five universal ways [in human relations], and the way by which they are practiced is three. The five are those governing the relationship between ruler and minister, between father and son, between husband and wife, between elder and younger brothers, and those in the intercourse between friends. These five are universal paths in the world.36 Wisdom, humanity, and courage, these three are the universal virtues. The way by which they are practiced is one.
“Some are born with the knowledge [of these virtues]. Some learn it through study. Some learn it through hard work. But when the knowledge is acquired, it comes to the same thing. Some practice them naturally and easily. Some practice them for their advantage. Some practice them with effort and difficulty. But when the achievement is made, it comes to the same thing.”
Confucius said, “Love of learning is akin to wisdom. To practice with vigor is akin to humanity. To know to be shameful is akin to courage. He who knows these three things knows how to cultivate his personal life. Knowing how to cultivate his personal life, he knows how to govern other men. And knowing how to govern other men, he knows how to govern the empire, its states, and the families.
“There are nine standards by which to administer the empire, its states, and the families. They are: cultivating the personal life, honoring the worthy, being affectionate to relatives, being respectful toward the great ministers, identifying oneself with the welfare of the whole body of officers, treating the common people as one’s own children, attracting the various artisans, showing tenderness to strangers from far countries, and extending kindly and awesome influence on the feudal lords. If the ruler cultivates his personal life, the Way will be established. If he honors the worthy, he will not be pe
rplexed. If he is affectionate to his relatives, there will be no grumbling among his uncles and brothers. If he respects the great ministers, he will not be deceived. If he identifies himself with the welfare of the whole body of officers, then the officers will repay him heavily for his courtesies. If he treats the common people as his own children, then the masses will exhort one another [to do good]. If he attracts the various artisans, there will be sufficiency of wealth and resources in the country. If he shows tenderness to strangers from far countries, people from all quarters of the world will flock to him. And if he extends kindly and awesome influence over the feudal lords, then the world will stand in awe of him.
“To fast, to purify, and to be correct in dress [at the time of solemn sacrifice], and not to make any movement contrary to the rules of propriety—this is the way to cultivate the personal life. To avoid slanderers, keep away seductive beauties, regard wealth lightly, and honor virtue—this is the way to encourage the worthy. To give them honorable position, to bestow on them ample emoluments, and to share their likes and dislikes—this is the way to encourage affection for relatives. To allow them many officers to carry out their functions—this is the way to encourage the great ministers. To deal with them loyally and faithfully and to give them ample emoluments—this is the way to encourage the body of officers. To require them for service only at the proper time [without interfering with their farm work] and to tax them lightly—this is the way to encourage the common masses. To inspect them daily and examine them monthly and to reward them according to the degree of their workmanship—this is the way to encourage the various artisans. To welcome them when they come and send them off when they go and to commend the good among them and show compassion to the incompetent—this is the way to show tenderness to strangers from far countries. To restore lines of broken succession, to revive states that have been extinguished, to bring order to chaotic states, to support those states that are in danger, to have fixed times for their attendance at court, and to present them with generous gifts while expecting little when they come—this is the way to extend kindly and awesome influence on the feudal lords.
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