"Detailed Analysis of The Analects": For All Who Have Misinterpreted Confucius (15)
2006/10/27 12:09:54
Zigong said: "Poor without being a flatterer, rich without being arrogant — what do you think?" The Master said: "That is acceptable; but it is not as good as being poor yet joyful, rich yet loving propriety."
Detailed explanation: The previous chapter explained that through "non-discrimination" toward "poverty and wealth," one must achieve "Poverty without resentment leading to calamity; wealth without arrogance leading to complacency" — a society of "people not discriminating." The so-called "people not discriminating" is the intermediate link and necessary process from "people not understanding" to "people not being resentful." It means that the various classes, strata, and other "appearances" in society can all exist equally, so that no particular type of "appearance" takes its own "appearance" as something to discriminate by, thereby becoming a single dominant "appearance" that lords over all others. Once a single "appearance" becomes dominant and discriminates by "appearance," one must practice "non-discrimination" toward it, restoring the equal coexistence of all appearances under "people not discriminating." And only through "non-discrimination" can there be "difference"; only by simultaneously accommodating various forms of "difference" can one achieve "greatness"; and only then can there be so-called "Great Unity."
But this society of "people not discriminating" is merely an intermediate link. In practicing the "Way of the Sage," the ultimate goal is to realize the "Great Unity" of "people not being resentful." Precisely because of this, what follows next is this chapter. Zigong, a student of Confucius, thought that "people not discriminating" was the highest state, so he asked: "Poor without being a flatterer, rich without being arrogant — what do you think?" This "poor without flattery, rich without arrogance" is exactly what the previous chapter described as "Poverty without resentment leading to calamity; wealth without arrogance leading to complacency" — that is, the social state of "people not discriminating." But Confucius's answer was: "That is acceptable; but it is not as good as being poor yet joyful, rich yet loving propriety." In other words, this society of "poor without flattery, rich without arrogance" characterized by "people not discriminating" is fine — it is already quite good — but it is not yet the most ideal state. For Confucianism, the most ideal society is the "Great Unity" of "people not being resentful," where "the poor are joyful and the rich love propriety."
Due to the interference of conventional thinking, most people habitually use "poverty and wealth" only in the context of material wealth. But as was repeatedly emphasized in the previous chapter's interpretation, the "poverty and wealth" in The Analects does not refer solely to material wealth. Wherever differences can arise between people — whether in learning, intelligence, wealth, political status, social role, or anything else — "poverty and wealth" will appear. The "Great Unity" society of "people not being resentful" is not one that eliminates all differences to achieve absolute equality, because such a possibility simply does not exist. Differences between people inevitably exist. Discussing a society with absolute equality in all respects can only be a utopia — utterly meaningless. The supreme brilliance of Confucianism lies in the fact that it does not even hypothesize such a meaningless society. Instead, it proceeds from the premise that differences between people are inevitable and explores what ideal society is actually possible. Its conclusion is the "Great Unity" society of "people not being resentful."
By using "poverty and wealth" to classify social forms, one can derive three fundamental types: "the poor flatter, the rich are arrogant"; "the poor do not flatter, the rich are not arrogant"; "the poor are joyful, the rich love propriety" — corresponding respectively to societies of "people not understanding," "people not discriminating," and "people not being resentful." Practicing the "Way of the Sage" means transforming the society of "people not understanding," through the intermediate stage of "people not discriminating," to ultimately achieve the "Great Unity" society of "people not being resentful." The Analects' overall grasp of social forms is extremely clear. It is only because, throughout history, pedantic Confucians have been trapped by their inferior learning, while the ignorant have been bewitched by charlatans into spouting such nonsense as "Down with the Confucian shop." Such people — who haven't even figured out what Confucius, The Analects, and Confucianism actually said — spit at the sky and soil themselves. How could they not leave a stench for all eternity?
"Flattery" means "ingratiation" — not just in words but in all behavior. Why does one "ingratiate"? Because one is in a position of weakness and has needs. In the society of "people not understanding," characterized by "the poor flatter, the rich are arrogant," this "poor man's flattery" is everywhere. For example: subordinates toward superiors, workers toward bosses, gigolos toward their patrons, (male) graduate students toward (female) professors, fans toward idols, small nations toward great powers, and so on. As for "the rich are arrogant," that goes without saying — "jiāo" means overbearing through strength. A country like the United States is a classic example of national "wealth with arrogance"; as for individual examples, they are everywhere. When "the poor flatter" to no avail, the eventual result is "poverty with resentment leading to calamity" — from "resentment" comes "enmity," leading to "hostility" and even "rebellion." But when "rebellion" succeeds, the rebels immediately become the new "rich and arrogant," spawning new "poor flatterers," and the cycle repeats endlessly, never escaping this society of "the poor flatter, the rich are arrogant" — the society of "people not understanding."
The Analects and Confucianism saw through this vicious cycle of "the poor flatter, the rich are arrogant," knowing that going in circles here is futile. The only way to break this vicious cycle is through "people not discriminating" to reach "people not being resentful," ultimately escaping the vicious cycle of "the poor flatter, the rich are arrogant" in the society of "people not understanding." To break through, one must first realize "the poor do not flatter, the rich are not arrogant" — the state of "people not discriminating." For this, one must achieve "non-discrimination" toward the appearance of "poverty and wealth," attaining "people not discriminating." Why does achieving "non-discrimination" toward the appearance of "poverty and wealth" realize "people not discriminating"? Because wherever people coexist, various forms of "poverty and wealth" will inevitably arise. Eliminating these appearances of "poverty and wealth" — flattening them out — is impossible. The only solution is to practice "non-discrimination," allowing the various appearances of "poverty and wealth" to coexist equally, realizing "difference," accommodating all forms of "difference" to achieve greatness, and ultimately accomplishing "Great Unity." Confucianism and The Analects hold that this "Great Unity society" can be realized right here and now, in the present world — a view determined by Confucianism's this-worldly and present-worldly spirit.
"The poor are joyful, the rich love propriety." "Lè" (yuè) — music, song and dance, universal celebration. Even the "poor," the weak, can celebrate with song and dance. And only in a state of "not being resentful" is such universal celebration possible. When even the "poor" can be "not resentful," that is the true "people not being resentful," that is the true "Great Unity." Here, "propriety and music" (lǐ yuè) are mentioned together, but it is not that "propriety" belongs to the rich and "music" to the poor. Rather, this is the rhetorical device of "mutual reference" (hùwén) — regardless of poverty or wealth, all enjoy "music" and love "propriety." Why are "propriety and music" mentioned together? "Music" pertains to the individual, while "propriety" governs relations between people. When everyone celebrates with song and dance and treats one another with propriety, that is how "people not being resentful" becomes possible. Moreover, everyone celebrating with song and dance also connotes that everyone possesses refined cultivation — all are noble persons of high moral character. As the saying goes: "Cultivate the self, order the family, bring peace to all under heaven." If one's own character is not cultivated, how can there be the "Great Unity" of "people not being resentful" and "peace under heaven"?
(To be continued)
Strict prohibition on plagiarism — violators will be prosecuted
Replies
缠中说禅 2006/10/27 16:34:07
[Anonymous] 非奴隶昆仑
2006-10-27 13:06:26
Although the blogger's interpretation is quite novel, I disagree with it. Was Confucius really that formidable? The blogger shouldn't be foisting his own ideas onto Confucius.
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Whether or not these are Confucius's ideas, the only evidence we can rely on is the text of The Analects itself. The textual basis for these interpretations has been analyzed throughout the explanations — judge for yourself whether they are reasonable. This ID insists on arguing from the text itself. One cannot perpetuate errors simply because the ancients made them.
缠中说禅 2006/10/27 16:35:59
[Anonymous] 白丁
2006-10-27 15:00:15
This commoner is not flattering the lady but rather supporting such righteous and virtuous behavior.
We've always been at the pleasure house
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No evil to reform, no righteousness to return to — but thanks for the support nonetheless.
缠中说禅 2006/10/28 14:16:50
[Anonymous] sdf
2006-10-28 13:35:33
The blogger says "non-discrimination" and "not being resentful" will make the world peaceful and prosperous with song and dance
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Incorrect understanding. "Not being resentful" is a result, not a cause. Also, you haven't understood "non-discrimination" — killing off all "tyrannical rulers and corrupt officials" is also a form of "non-discrimination."
缠中说禅 2006/10/28 14:19:52
Also, it must be pointed out once more that "poverty and wealth" does not refer solely to material wealth. Under Stalinism, bureaucrats were the "wealthy." Stalinism was also a type of "people not understanding" — also characterized by "the poor flatter, the rich are arrogant."
缠中说禅 2006/10/27 12:16:14
Please do not use the stale views of pedantic Confucians to discuss Confucianism or Buddhism. Since the Song Dynasty, those who have truly penetrated both Confucianism and Buddhism have been exceedingly rare. Everything this ID writes reveals what predecessors never revealed — unprecedented, and with no need for predecessors. So please do not invoke the ancients to argue with this ID.