Synthesized answer
Tzǔ Ch'in asks whether Confucius actively seeks information about a new country's method of government or if it is voluntarily proffered [3]. This distinction is important to Tzǔ Ch'in because it highlights Confucius's approach to understanding governance. Tzǔ Kung explains that Confucius gains his information because he is genial, good, full of deference, modesty, and regard for others, and that in seeking information, he behaves differently from ordinary men [3]. Confucius himself demonstrates this by asking questions about everything when he goes up into the Grand Temple [3].
This passage implies that an ideal relationship between a sage and worldly power involves a respectful and humble pursuit of knowledge. Rather than demanding information, the sage's virtuous character and his manner of inquiry draw information out. It suggests that a sage does not impose his understanding but rather seeks to understand through genuine engagement and observation. The passages do not explicitly state what this implies about the expected or ideal relationship between a sage and worldly power beyond this method of information gathering.
Synthesized from the book passages below. Chat with the book on Feynman for follow-up.
From the book
e may be contented?—Confucius replied: Promote the upright and dismiss all evil-doers, and the people will be contented. Pro mote the evil-doers and dismiss the upright, and the people will be discontented. Chi K'ang Tzŭ asked by what means he might cause his people to be respectful and loyal, and encourage them in the path of virtue. The Master replied: Conduct yourself towards them with dignity, and you will earn their respect; be a good son and a kind prince, and you will find them loyal; promote the deserving and instruct those who fall short, and they will be encouraged to follow the…
ass. For it is the nature of grass to bend when the wind blows upon it. Tzǔ Lu asked for a hint on the art of governing. The Master replied: Take the lead and set the example of diligent toil.—Asked for a further hint, he said: Be patient and untiring. Chung Kung, being Prime Minister to the head of the Chi clan, asked for advice on governing. The Master said: Make a point of employing your subordinates, overlook trifling mistakes, raise to office worthy and able men.—But, said Chung Kung, how am I to discover these worthy men and single them out for promotion?—Promote those that you know,…
← Personalia The Sayings of Confucius; a New Translation of the Greater Part of the Confucian Analects ( 1910 ) by Confucius , translated by Lionel Giles Confucius as seen by Others Sayings of the Disciples → Confucius 4722964 The Sayings of Confucius; a New Translation of the Greater Part of the Confucian Analects — Confucius as seen by Others 1910 Lionel Giles CONFUCIUS AS SEEN BY OTHERS Tzǔ Ch'in asked Tzǔ Kung, saying: Whenever our Master comes to any new country, he is sure to find out all about its method of government. Does he seek this information himself, or is it voluntarily…
king together in the fields when Confucius passed by and sent Tzǔ Lu to ascertain from them the whereabouts of the ford. Ch'ang Chü asked: Who is that man holding the reins?—That is Confucius, replied Tzǔ Lu.—Is it Confucius of the Lu State?—Yes.—Then surely he is the man to know where the ford is. —Tzǔ Lu then questioned Chieh Ni. Chieh Ni said: Who are you, Sir?—I am Chung Yu.—Are you a disciple of Confucius of the Lu State?—He replied: I am.—The whole Empire, said Chieh Ni, is rushing headlong to destruction, and who is there that will reform it? As for you, instead of following a man…
of goodness and no display of toilsome service rendered. —Tzǔ Lu then said: I should like, Sir, to hear your own wishes. The Master said: To comfort the aged, to win the confidence of my friends, to love and cherish the young. The Master said: Yung might well be made a prince. Chung Kung asked a question about Tzǔ-sang Po-tzǔ. The Master replied: He is a good man on the whole, though easy-going.—Chung Kung rejoined: Is it not excusable for a man who is strict in his own habits to be easygoing in dealing with the people under him? But if he becomes easy-going in his own habits as well as in…
More questions about this book
- The editors propose that "Oriental thought may help to a revival of that true spirit of Charity which neither despises nor fears the nations of another creed and colour." Explain, in your own words, what this "true spirit of Charity" means in the context of the 1910 publication and how the editors believe studying Confucius specifically could cultivate it.
- The "Editorial Note" frames "East" as "Thought" and "West" as "Action." How does this dichotomy shape the editors' stated goal of fostering "goodwill and understanding," and what potential limitations or biases might this particular framing introduce when approaching the study of the Analects?
- Beyond the literal answer, what deeper insights into Confucius's character, priorities, or methods of influence might Tzǔ Ch'in be seeking through his question to Tzǔ Kung, and how might Tzǔ Kung's eventual reply clarify these aspects?
- Considering the overall purpose of the "Wisdom of the East" series as described in the editorial note, how might the editors intend for a Western reader to interpret the initial interaction between Tzǔ Ch'in and Tzǔ Kung regarding Confucius's interest in governance? What message about "Oriental thought" does this excerpt convey through that lens?