Detailed Analysis of "The Analects": For All Those Who Misinterpret Confucius (27)
2006/11/10 12:00:01
子曰：不在其位，不谋其政。
Detailed explanation: This is a sentence that almost every Chinese person knows, yet fundamentally no one truly understands its meaning. The usual interpretation goes roughly like: "If you are not in that position, do not concern yourself with the affairs of that position." Because this interpretation is often criticized as detached, aloof, self-preserving, and lacking ambition, there have been many apologetic elaborations attempting to turn this seemingly pejorative statement into something positive. For example: "The key is to find your proper place. If you're not in that position, you don't understand the situation; different fields have their own expertise. Discussing it would be futile and only cause confusion — better to act within your station and keep to your duties." All such statements compound error upon error, piling mistakes on mistakes. How could they truly know what "不在其位，不谋其政" means!
All previous interpretations fail because those people's vision and mental capacity are too small. Peering at heaven through a pinhole — how could they truly know Confucius? Regarding this chapter, the previous chapters have repeatedly mentioned "generating the foundation from no fixed position, and generating position from no fixed foundation." What does "位" (position) mean? It refers to the changing rank of phases. For example, in the Qian (Heaven) hexagram of the I Ching, from "Initial Nine" to "Top Nine" are different ranks corresponding to different states of change. And everything starts from and can only start from reality. What stage reality is at, what rank it occupies — this is the primary question that must be analyzed. Correspondingly, "其政" (its governance) must be suited to "其位" (its position). "不在其位，不谋其政" means "not planning governance that does not match the current rank of real change" — not planning political affairs, political relations, political systems, superstructures, production relations, etc. that do not match the rank of change in reality. Ultimately, planning governance that does not match its position is the root cause of all utopian tragedies throughout history.
In Marx's examination of the overall structure of society, there is the so-called theory that "production relations must adapt to productive forces." This is actually a specific expression of "不在其位，不谋其政" within the movement of society's overall structure. Marx used the changing rank of productive forces to define the rank of society's overall structure, and "其政" must adapt to "其位" — "不在其位，不谋其政": one cannot transcend the rank of productive forces to implement the production relations corresponding to a higher rank of productive forces. Similarly, "the superstructure must adapt to the economic base" is a specific expression of "不在其位，不谋其政" regarding the internal relations of social structure. Unfortunately, throughout history, those who truly understood "不在其位，不谋其政," besides Confucius, were only Marx. Though their expressions differ, the connotation is the same. As I always say: Confucius and Marx are always so much in accord.
The bitter consequences of violating "不在其位，不谋其政" are countless in history — it's not just the Great Leap Forward that serves as a classic example. Why is this so? Because those people had no understanding of "政者，正也，子帅以正，孰敢不正？" They turned reality into a utopia, thereby abandoning reality and ultimately being abandoned by reality. Moreover, they did not know that one must "不在其位，不谋其政." Given all this, it would be strange if those farces and tragedies didn't occur. Those who shouted about tearing down the "Confucius shop" — the likes of Lu Xun and Hu Shi — couldn't even understand "不在其位，不谋其政," yet they had the nerve to go on being reckless and talking nonsense. They are truly the most shameless scoundrels in all of history. If we don't set the record straight about them, are we to let them continue poisoning future generations? They must be eradicated and exterminated — only then can we be satisfied!
(To be continued)
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Replies
缠中说禅 2006/11/10 12:10:35
Let's listen to Chopin this week. This ID has three complete recordings at home: Cortot's, Rubinstein's, and Magaloff's.
Non-complete editions are even more numerous. There's a two-crate collection of recordings from all the most famous pianists of the last century, with many playing Chopin.
If there's something you want to hear or a particular performer, leave your suggestions in the comments.
缠中说禅 2006/11/10 12:27:46
[Anonymous] nn
2006-11-10 12:21:58
First, I want to say thank you for your hard work! But I always feel these last two installments seem a bit forced, not as convincing as the earlier ones.
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Not forced at all. It's just that the phrases in these two chapters are too familiar, and the original preconceptions run too deep. "不在其位，不谋其政" in particular — everyone knows it, but it's been misunderstood for over two thousand years. It's very hard to correct that.
缠中说禅 2006/11/10 12:31:37
Yesterday's comment about "政者，正也，子帅以正，孰 敢不正？" applies equally to this chapter:
Chán Zhōng Shuō Chán
2006-11-09 12:06:46
Today's topic is not easy to understand. Throughout history, countless so-called great thinkers have failed to penetrate this barrier. Reality versus ideals — grasping at both extremes has brewed countless tragedies.
Planning governance that does not match its position — this is the root of all tragedies of reality.
缠中说禅 2006/11/10 12:40:11
[Anonymous] MM
2006-11-10 12:36:55
Blog host, you're ruthless. You already ruined a bunch of idioms earlier, and now today you've ruined "不在其位，不谋其政." How are we supposed to talk from now on?
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Go on talking however you normally do — some things are conventions established through common usage. But the understanding of The Analects must be set straight at its source.
缠中说禅 2006/11/10 12:44:42
Market's about to open, heading off first.
缠中说禅 2006/11/10 12:02:25
Time flies, it's the weekend again. Taking a break tomorrow — organizing a concert for everyone to listen to. Let's all rest.