Book VI: Yung Yey explained

What happens

Themes in this chapter

• Self-Cultivation

  The chapter emphasizes the importance of personal development, as seen in Yen Hûi's love of learning and his ability to avoid faults, and the balance of solid qualities and accomplishments.

• Virtuous Governance

  Discussions about the fitness of disciples for office and the proper conduct of rulers highlight the theme of governance based on virtue.

• The Superior Man

  The ideal of the superior man is central, with teachings on propriety, helping the distressed, and the art of virtue.

Characters to notice

• Confucius

  Central figure, delivers teachings on virtue, learning, and propriety, and interacts with disciples.

• Yen Hûi

  Praised for his love of learning, his ability to not transfer anger or repeat faults, and his unwavering virtue despite poverty.

• Chung-kung

  Engages in dialogue with Confucius about Tsze-sang Po-tsze and is affirmed for his correct judgment.

• Tsze-lû

  Shows displeasure at Confucius' visit to Nan-tsze, prompting Confucius to swear an oath.

• Tsze-kung

  Asks about the man of perfect virtue, leading Confucius to explain the art of virtue.

• Tsâi Wo

  Asks about whether a benevolent man would go into a well, receiving a response about the superior man's discernment.

Key passages

• “The Master said, "Where the solid qualities are in excess of accomplishments, we have rusticity; where the accomplishments are in excess of the solid qualities, we have the manners of a clerk. When the accomplishments and solid qualities are equally blended, we then have the man of virtue."”

  Confucius taught that if a person's natural substance outweighs their cultivated refinement, they become rough and uncultured; if refinement outweighs substance, they become superficial and bookish. Only when both are harmoniously balanced does one become a person of true virtue.

  This teaching emphasizes the need for balance in self-cultivation.

• “The Master said, "The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful; the virtuous are long-lived."”

  Confucius observed that the wise delight in the flowing nature of water, while the virtuous find joy in the stability of hills. The wise are dynamic and active, whereas the virtuous are calm and serene. The wise experience joy, and the virtuous enjoy longevity.

  This contrast illustrates different but complementary aspects of ideal character.

• “Tsze-kung said, "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "...Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves;—this may be called the art of virtue."”

  Tsze-kung asked if someone who helps everyone could be considered perfectly virtuous. Confucius replied that even sages like Yâo and Shun would find that difficult. True virtue lies in the reciprocal principle: to establish oneself, one helps others establish themselves; to enlarge oneself, one helps others enlarge themselves. Using what is close to us as a measure for others is the art of virtue.

  This passage defines the art of virtue as a form of reciprocity and empathy.