Detailed Analysis of "The Analects" — For All Who Misinterpret Confucius (12)
2006/10/24 12:25:07
The Master said: The Way — "not conforming" and "not selecting" — this is its counsel.
Detailed analysis: Since the compilation of "The Analects," this statement has always been punctuated as "道不同，不相为谋" (Those whose ways differ do not make plans together), interpreted as "Between good and evil, the righteous and the crooked, there can be no cooperation or shared counsel. People walking different paths cannot plan together. It is a metaphor meaning that those with different opinions or aspirations cannot work together," and so on. This turns the gentleman who "hears, sees, learns, and practices" "the Way of the Sage" into some exclusive elite clique, and turns "the Way of the Sage" into a petty, private way. This is diametrically opposed to the spirit of "harmony in diversity" (和而不同) in "The Analects" and Confucianism. Just think — if "those whose ways differ" should "not make plans together," then what does "harmony in diversity" mean? Could it be that "harmony in diversity" is nothing but a pointless game played within some elite little group that calls itself practitioners of "the Way of the Sage"?
The correct punctuation should be: "道，不同、不相为谋。" (The Way — "not conforming" and "not selecting" — this is its counsel.) The reason the conventional understanding goes wrong is primarily that the character "相" (xiàng) has been read in the level tone (as a flat-tone adverb), but this is only the secondary, later meaning of "相." "相" in the falling tone has its original meaning of "to observe," extended to "judging a person's fate based on appearance," which then acquired the meaning of "to select." Here "相" means "to select," and "不相" means "not selecting." "谋" means "to seek opinions or methods for resolving difficulties," extended to "to deliberate, to plan." Later in "The Analects" there are expressions like "seeking the Way" (谋道) and "seeking sustenance" (谋食), where "谋" carries the same meaning.
The Way — the Way of the Sage — is like a great river. A great river does not "select" nor does it force "conformity." It is "not selecting" and "not conforming." The "counsel" of "the Way of the Sage" is precisely "not conforming" and "not selecting." "Not conforming" (不同) means "difference/diversity." As stated in the previous chapter, "To attack heterodox views — this is harmful indeed": one must not attack "difference"; one must not seek to eliminate "difference" — otherwise there can be no "not conforming," and this would violate "the Way of the Sage." "Not selecting" (不相) means "not judging by appearances." All selection involves assumed standards, which is to say "judging by appearances" (以相相之). The most common form of "judging by appearances" is the so-called "judging people by their looks." Extending this further, judging by ideology, viewpoint, political beliefs, economic status, and so forth — all of these are "judging by appearances," none of them "not selecting," and all violate "the Way of the Sage."
"Not conforming" and "not selecting" are closely linked. "Not conforming" is the realization of "not selecting"; "not selecting" is the premise of "not conforming." Only through "not selecting" can "not conforming" be possible. Otherwise, the premise is "selecting" — is "judging by appearances" — so how could there be "not conforming"? The result could only be some clone produced from abstract standards or a uniform template. And only when "not conforming" is ultimately achieved does "not selecting" have meaning and become realized. Otherwise, "not selecting" is nothing but a case of hanging a sheep's head while selling dog meat — it becomes an empty slogan. "The Way of the Sage" is fundamentally based on "not conforming." Only through "not conforming" can "Great Unity" (大同) ultimately be achieved. The key to "Great Unity" is not "unity" (同) but "great" (大) — all-encompassing, like "Heaven and Earth" — rather than making flowers bloom in only one color or letting birds sing in only one voice. True "Great Unity" is not "unity leading to Great Unity" but "non-conformity leading to Great Unity." To achieve "not conforming," one must first achieve "greatness." Without "greatness," there can be no "not conforming." Without "not conforming," there can be no "Great Unity."
Apart from the three "is this not" phrases that serve as the general outline of "The Analects," "The Way — 'not conforming' and 'not selecting' — this is its counsel" is an exceptionally important chapter. In the sayings that follow, the significance of this chapter is elaborated upon many times. For instance, regarding "not conforming," there is the statement "The gentleman is harmonious but does not conform" (君子和而不同); regarding "not selecting," there is the statement "In education, there are no class distinctions" (有教无类). But these later statements are merely concrete expressions of this chapter's thought applied to specific aspects — they are all subordinate to this chapter. The importance of this chapter lies in its establishing the highest principle for the gentleman in counseling the Way of the Sage: not conforming, and not selecting. What must be noted is that "not selecting" does not mean that individuals should not exercise choice over their own behavior and thought. Rather, it means that toward the behaviors of different individuals and groups, one must not use an authoritarian, godlike, or dictatorial manner to "judge by appearances." This point must be made absolutely clear.
(To be continued)
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Replies
缠中说禅 2006/10/24 12:47:57
[Anonymous] 9907k
2006-10-24 12:41:18
Interpreting "The Analects" this way makes it seem like Confucius wasn't speaking human language.
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The falling-tone reading of "相" is the original meaning — in ancient times, this meaning came first. The adverbial pronunciation and meaning came later. So who exactly isn't speaking human language?
缠中说禅 2006/10/24 20:56:08
[Anonymous] 狂歌
2006-10-24 20:00:58
Three points:
- As your ID says, this chapter should be placed before the previous one — "To attack heterodox views — this is harmful indeed" — first establishing the overarching principle that the Way's counsel is "not conforming, not selecting," then specifically explaining what "not conforming" and "not selecting" mean. That would be more appropriate. Was it written too hastily and the order got reversed?
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It's not reversed. Writing an essay doesn't have to be entirely in chronological order. The phenomenon of heterodoxy is particularly important and must be discussed first. Raising a specific phenomenon first, then writing the general statement, then elaborating on specifics — that's also a valid narrative method.
缠中说禅 2006/10/24 21:08:07
[Anonymous] 数字老怪
2006-10-24 20:50:43
Sorry about that — I really have become an old eccentric. You're amazing, I admire you.
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Too kind.
缠中说禅 2006/10/24 21:12:13
Mai Ga De
2006-10-24 21:03:32
Your interpretations are very creative. Could you be the reincarnation of Yan Hui?
Haha, I want to learn from you!
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Everyone can become a Yao or Shun.
缠中说禅 2006/10/24 12:34:08
This ID's discussion of "not conforming" and "not selecting" is unprecedented — nor does it need to be based on precedent. Similar statements can be found throughout this book. Debate is welcome, but if you simply take Zhu Xi and others as the standard, it's pointless.