Detailed Analysis of "The Analects": For All Those Who Misinterpret Confucius (28)
2006/11/12 12:05:58
子曰："不在其位，不谋其政。"曾子曰："君子思不出其位。"
Detailed explanation: "不在其位，不谋其政" was just discussed in the previous chapter — why does it appear again? In fact, in the original arrangement of The Analects, the previous chapter appeared in the "Tai Bo" section, while this chapter appeared in the "Xian Wen" section — this demonstrates the chaos of the original arrangement. The previous chapter recorded only Confucius's original words, while this chapter adds the words of Zeng Shen (Confucius's last disciple). Yet it is precisely his words that have caused ignorant fools through the ages to pile error upon error in their misinterpretations. Of course, the blame does not lie with Zeng Shen — it merely further exposes the absurdity of ignorant fools recklessly commenting on and recklessly criticizing The Analects. First, let me quote a typical interpretation of this chapter: "If you are not in that position, do not concern yourself with the affairs of that position. Therefore, if you are in a position, you should concern yourself with its affairs. However, even when concerning yourself with governance, you should 'not let your thoughts go beyond your position' — don't think beyond the scope of your office." Such interpretations are all utterly and hopelessly wrong.
As for modern criticism of this passage, the most famous may be Lu Xun's sneering mockery in "Partition" from Essays from the Semi-Concession. I quote: "Slaves can only carry out orders, not voice opinions; criticism is forbidden, and even unsanctioned praise is forbidden — this is 'not letting one's thoughts go beyond one's position.' For example, if one says: 'Master, the hem of your robe is a bit frayed; if it drags further it will only get more tattered. Better to mend it.' The speaker may think he is being loyal, but in fact he has committed a crime, because there is another person authorized to say such things — not just anyone may say it. To speak out of turn is 'overstepping one's bounds and meddling,' and naturally one 'deserves the punishment.' If one considers oneself 'loyal yet punished,' that is merely one's own muddle-headedness." This Lu Xun, who made "tearing down the Confucius shop" his rallying cry, has with this very essay permanently nailed his own ignorance to the pillar of historical shame. He simply did not know what "不在其位，不谋其政" means, much less what "君子思不出其位" means. To utter such shameless words from such crude understanding — the shamelessness of this person can well be imagined.
The true meaning of "不在其位，不谋其政" was already explained in the previous chapter and won't be repeated here. As for "君子思不出其位," Zhu Xi was at least a bit more enlightened than the likes of Lu Xun and his vernacular-literature fools — at least he knew this is actually a quotation from the Image text of the "Gen" (Keeping Still/Mountain) hexagram of the I Ching. That is to say, Zhu Xi correctly pointed out that Zeng Shen was quoting the Image text of the I Ching's "Gen" hexagram to explain and corroborate "不在其位，不谋其政." Of course, this doesn't require much effort — anyone familiar with the Four Books and Five Classics knows the origin of "君子思不出其位." But knowing the source doesn't mean truly understanding it. The likes of Zhu Xi are only this one bit better than the likes of Lu Xun; as for meaning, they all belly-flop like frogs into water — pu-tong, pu-tong. Furthermore, the contemporary Li Zehou and his ilk believe that Zeng Shen's words seem too conservative compared to Confucius's words, which could have multiple causes and interpretations — proving that such people fundamentally do not know what "不在其位，不谋其政" means, much less what "君子思不出其位" means.
The "Gen" hexagram has as its Image "兼山" (doubled mountains), two great mountains pressed together. The Tuan Zhuan (Commentary on the Judgment) says: "When it is time to stop, then stop; when it is time to move, then move. When movement and stillness do not miss their proper time, the Way shines bright. Keeping still in one's keeping still means stopping at one's proper place." What does this mean? It is exactly "不在其位，不谋其政" — exactly the interpretation this ID gave in the previous chapter. For those who enjoy belly-flopping, if you think this ID's interpretation is fabricated, deliberately twisting the sage's meaning, know that this ID's interpretation never departs from Confucius's own meaning. The Image texts and Tuan Zhuan were also written by Confucius. Even someone like Qian Mu, who suspects the Image texts and Tuan Zhuan were composed later, cannot deny that what they discuss is endorsed by Confucius and by Confucianism. The concordance between The Analects, the Image texts, and the Tuan Zhuan demonstrates the objective fairness and impartiality of this ID's interpretation.
The Six Classics cannot even annotate me, much less am I merely annotating the Six Classics. A single Analects and a single Confucius — how could they possibly confine this ID? This ID abides in no fixed place yet gives rise to the mind, takes no fixed perspective yet generates perspectives. Looking at the thought of Confucius and Marx is like looking at the lines on my own palm — that's why it is so effortless to express what no predecessor has expressed, forging the 500-plus chapters of scattered gold of The Analects into a single golden blade that sweeps away over two thousand years of clichés and platitudes. Don't assume that because this ID can produce such interpretations, I must have studiously read The Analects N times. To tell the truth, this ID has never really studied The Analects carefully. I simply see the text and instantly know its meaning — it flows through in one breath, coherent and complete, like seeing an old belonging, like looking at a fruit in the palm of my hand. Why would I need to read it N times to understand and achieve coherence? Returning to this chapter, "君子思不出其位" — "思" is not "thinking" as the likes of Lu Xun, Qian Mu, and Li Zehou assume, but a phonetic loan for "司" (to govern/manage). "司" what? Governance — it means the same as "为政." "君子" — those who "hear, see, study, and practice" the "Way of the Sage." "思不出其位" means the same as "不在其位，不谋其政." The corresponding interpretation can be found in the previous chapter.
"不在其位，不谋其政," "when it is time to stop, then stop; when it is time to move, then move; when movement and stillness do not miss their proper time, the Way shines bright; keeping still in one's keeping still means stopping at one's proper place" — this is what the gentleman practicing the "Way of the Sage" must always keep in mind. The words of the Tuan Zhuan won't be explained in detail here, because in the future this ID will also write "Detailed Analysis of the I Ching: For All Those Who Misinterpret the I Ching." But one point must be made: "时" does not mean "according to the times" or "keeping pace with the times," but rather what the first few chapters of this book repeatedly emphasized — "与天其时而天与其时" (engaging with Heaven in its timing while Heaven bestows its timing). "止" — what is "止"? It is exactly what the previous chapters repeatedly emphasized: "generating the foundation from no fixed position, and generating position from no fixed foundation." This is the true meaning of "止," not the commonly understood "to garrison, to dwell, to stop, to cease, to prevent," and so forth.
(To be continued)
Strictly prohibited to plagiarize, violators will be prosecuted
Replies
缠中说禅 2006/11/12 12:21:59
After returning yesterday, I've already uploaded Chopin's concertos. The playback order has also been adjusted somewhat — everyone can revisit "Weekend Concert 16: That Delicate Man Prostrate at the Feet of a Formidable Woman!"
Announcement
This ID will soon upload the Third Piano Sonata written during middle school. Four movements, roughly 20 minutes of performance time — more than double the length of the previously uploaded First Piano Sonata. Welcome to visit and enjoy when the time comes.
缠中说禅 2006/11/12 12:33:39
Statement
This ID has stated many times that no posts are deleted here — write whatever you want. But the premise is that what's posted must actually be a post, not spam. What counts as spam? Using large quantities of blank space to flood the screen. Screen-flooding isn't not allowed per se, but you can't have zero technical content. Even if you repost articles from elsewhere, or even post photos of abused ducks, this ID wouldn't mind. But using large amounts of blank space to flood the screen is completely tasteless, especially after what this ID wrote about "That Delicate Man Prostrate at the Feet of a Formidable Woman" — such behavior is even more unacceptable. So I'm adding a supplementary rule: all blank-space screen-flooding will be deleted without exception.
I just saw someone also commented on this, and this ID thinks it was well written. Quoted below:
[Anonymous] 射男哥哥
2006-11-12 11:45:09
Loud and spirited people — fire away with language (however venomous) and bodily fluids (regardless of yin or yang)! Just don't fire blanks!
This ID agrees with this point. Even if you're working solo on a wall, you can't fire blanks, much less when performing in public. Using blanks to fool the audience is completely unprofessional and utterly lacking in work ethics. I suggest those who like firing blanks shorten their barrels, add some Kunlun lubricating oil, and then swap to photos of abused ducks.
缠中说禅 2006/11/12 12:37:34
Soul Night Wanderer
2006-11-12 12:36:34
Heh, arrived early these past two days — though that means sleeping late. Been following your version of Confucius for a while. Hope you can restore the reputations of all the ancient sages who've been misinterpreted by modern people.
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Absolutely — the I Ching, Laozi, Zhuangzi, traditional Chinese medicine, and more — all coming in due course.
缠中说禅 2006/11/12 12:40:36
Soul Night Wanderer
2006-11-12 12:39:10
Surely the earlier scholars didn't get every single sentence wrong? Don't deliberately try to be different from everyone else — that would distort the original meaning, and in the end Confucius and others would still be misunderstood!!!
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Of course not — but errors predominate. This ID would never deliberately do anything. Whatever should be, is — see, didn't I just praise Zhu Xi today?
缠中说禅 2006/11/12 12:42:40
[Anonymous] HKAS
2006-11-12 12:39:13
How bizarre.
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Bizarre is good!
"The Way pervades heaven and earth beyond all form; Thought enters wind and cloud in metamorphosis"
缠中说禅 2006/11/12 12:49:45
[Anonymous] 超大JJ
2006-11-12 12:43:58
You're so impressive, lady blogger. What are you having for lunch?
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Actually haven't eaten yet — going out to find something good.
Everyone please continue with the May Fourth dog hotpot and Song-Ming donkey fire-roasted flatbread.
This ID's going to drink soy milk.
缠中说禅 2006/11/12 12:52:28
Soul Night Wanderer
2006-11-12 12:51:54
...That's supposed to count as praising Zhu Xi? It's just that his classical Chinese education was better than today's great literary figures — who can blame him for living in the feudal era!!!
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It certainly counts. The likes of Lu Xun and Hu Shi — I can't even find an opportunity to praise them.
Sorry, this ID needs to head off.
Everyone please continue with the May Fourth dog hotpot and Song-Ming donkey fire-roasted flatbread.
This ID's going to drink soy milk.
缠中说禅 2006/11/12 12:18:35
For those unconvinced by this ID's interpretation, you can go look up the most famous commentaries on The Analects throughout history. If you can't read classical Chinese, for modern vernacular versions you can read Qian Mu, Li Zehou, and the like. As for someone like Nan Huaijin, who just cobbles together bits from old books for casual entertainment — comparing this ID with him would only lower this ID's level.
For over 2,000 years, all interpretations of The Analects sound like autumn crickets chirping to this ID. Without comparison, one has no right to speak. Everyone should first go read theirs, then come read this ID's — then you'll understand why this ID sweeps away two thousand years.