Commentary on the Confucian Analects, Book 19: "Tsze-chang" Part 1/2

in #reviews • 6 years ago (edited)
"Tsze-hsia said, 'When a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues.'"

Hello everyone! I am excited to write this next article in my series of reviews of the Confucian Analects. It has been a while. This series is hard. I would like to say that I recently presented to two of the Freshmen history classes about Confucianism. It went well. Anyway, If you have not yet read the previous parts, they will be linked below. Today we start Book 19. Let's get into it!

Here is the first half of my commentaries on Book 19: Tsze-chang:

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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

Tsze-chang

1
Tsze-chang's opinion of the chief attributes of the true scholar
Tsze-chang said, "The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commans our approbation indeed."

A scholar knows exactly how to respond to any scenario thrown at him. He knows what his duties are and how he should carry them out. Tsze-chang gives example such as in danger, responding with sacrifice; in gain, thinking of righteousness; and in mourning, feeling grief. These three examples cover how a scholar should respond, think, and feel.

II
Tsze-chang on narrow-mindedness and a hesitating faith
Tsze-chang said, "When a man holds fast to virtue, but without seeking to enlarge it, and believes in right principles, but without firm sincerity, what account can be made of his existence or non-existence?"

I think the point of this passage is that if you value your own moral standards without seeking to act upon them, or develop new ones, or if you know the difference between right and wrong, but refuse to be sincere about it, you are still not living life in the fullest most optimal way.

III
The different opinions of Tsze-hsia and Tsze-chang on the principles which should regulate our intercourse with others
The disciples of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual intercourse. Tsze-chang asked, "What does Tsze-hsia say on the subject?" They replied, "Tsze-hsia says: 'Associate with those who can advantage you. Put away from you those who cannot do so.'" Tsze-chang obsered, "This is different from what I have learned. The superior man honors the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possesed of great talents and virtue?-who is there among men whom I will not bear with? Am I devoid of talents and virtue?-men will put me away from them. What have we to do with the putting away of others?"

I think the point of this passage is that a superior man encourages proper behavior, but does not disassociate himself with someone who does not meet his criteria. He tries to use his talents and virtues to correct improper behavior.

IV
Tsze-hsia's opinion of the inapplicability of small pursuits to great objects
Tsze-hsia said, "Even in inferior studies and employments there is something worth being looked at; but if it attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practice them."

The superior man tries to learn whatever he can, no matter the circumstance. However, if what he learns is inapplicable, he does not attempt to apply it. I think this embodies the idea that it is good to know everything about what you don't believe.

V
The indications of a real love of learning-by Tsze-hsia
Tsze-hsia said, "He, who from day to day recognizes what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn."

The point of this passage is that he who works towards something, when he recognizes he does not yet have it, demonstrates a love of learning.

VI
How learning should be pursued to lead to virtue-by Tsze-hsia
Tsze-hsia said, "There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application: virtue is such a course."

I think this passage lays out a series of characteristics that reflect a love of learning. These characteristics are learning a lot, with a goal; and having questions about how to apply what you learn.

VII
Learning is the students workshop-by Tsze-hsia
Tsze-hsia said, "Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles."

I think the point of this passage is that the mechanic uses his shop in order to accomplish his goals, and the superior man uses learning in order to accomplish his goals. IT is saying that a superior man feels comfortable when using learning to advance his own interest in the same way that a mechanic feels comfortable using his shop to advance his own interest.

VIII
Glossing his faults the proof of the mean man-by Tsze-hsia
Tsze-hsia said, "The mean man is sure to gloss his faults."

The average man tries to hide his own flaws. This can be taken further to mean that a superior man is willing to admit when he is wrong.

IX
Changing appearances of the superior man to others-by Tsze-hsia
Tsze-hsia said, "The superior man undergoes three changes. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided."

A superior man changes appearance based on the situation. He appears to be strict serious at first, but will be mild when approached. When the superior man decides to speak, he knows what he is going to say, and how he is going to say it.

X
The importance of enjoying confidence to the right serving of superiors and ordering of inferiors-by Tsze-hsia
Tsze-hsia said, "The superior man, having obtained their confidence, may then impose labors on his people. If he have not gained their confidence they will think thant he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying."

The point of this passage is that "confidence is key." A superior man can make the people work, but if they are not confident in him as a leader, they will consider themselves oppressed. A superior man may contrast his prince in belief, but without the prince's confidence, this is useless.

XI
The great virtues demand the chief attention, and the small ones may be somewhat violated-by Tsze-hsia
Tsze-hsia said, "When a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues."

I think the point of this passage is that it is the little things that matter in virtue. For example, everyone has manners. What shows is when someone goes above and beyond to be helpful.

XII
Tsze-hsia's defense of his own graduated method of teaching-against Tsze-yu

  1. Tsze-yu said, "The disciples and followers of Tsze-hsia, in sprinkling and sweeping the ground, in answering and replying, in advancing and receding, are sufficienly accomplished. But these are only the branches of learning, and they are left ignorant of what is essential. How can they be acknowledged as sufficiently taught?"
  2. Tsze-hsia heard of the remark and said, "Alas! Yen Yu is wrong. According to the way of the superior man in teaching, what departments are there which he considers of prime importance, and dellivers? What are there which he considers of secondary importance, and allows himself to be idle about? But as in the case of plants, which are assorted according to their classes, so he deals with his disciples. How can the way of a superior man be such as to make fools of them? Is it not the sage alone, who can unite in one the beginning and the consummation of learning?"

I think the point of this passage is that Tsze-yu feels that the disciples of Tsze-hsia are ignorant because they focus solely on learning. Tsze-hsia replies that learning is the most essential thing a man of superiority can do.

Previous Posts

Confucian Analects

Art of War Review

Thanks for reading this! I am sorry if this is up late (again). I have piano lessons on Thursday (Thursday 17 days ago), and it is hard for me to finish in time. Anyway, I am thankful for all of the positive feedback this series has been receiving. There are just two articles left until this series is officially over. Don't worry though, I have plans! I hope to see you in the next half of my commentaries on Book 19: Tsze-chang!

Also remember to check for: My weekly 7 post, As well as my composer birthday posts (Note) In order to encourage meaningful feedback on the platform, I will check comment trails of users who leave superficial comments (ie "Awesome post," or "Upvoted.") and will mute any users who exhibit a pattern of leaving "spammy" comments.

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6 years ago in #reviews by
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     6 years ago 

    Your explanations are very helpful in understanding the text - I thank you for that. I am a very fast reader (and I have also dabbled in theology before -which can get quite complicated at times) but this took some time for me to read.

    Coming back to Tsze-chang's quote :
    "When a man holds fast to virtue, but without seeking to enlarge it, and believes in right principles, but without firm sincerity, what account can be made of his existence or non-existence?"

    It reminds me of a man who started a journey and then stopped in the middle for rest and then became content without ever reaching his destination.

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