Proverb Series: A Reader of the Analects Who Does Not Know the Analects

Proverb Series: A Reader of the Analects Who Does Not Know the Analects

1. Reading: Rongo-yomi no Rongo-shirazu

2. Meaning

This is a biting aphorism that criticizes the state of repeatedly reading the "Analects" without deeply understanding its essential spirit or morality, and failing to apply it to real life or actions. This phrase is directed at scholars and leaders who talk about knowledge and theory but lack practice, or in modern times, at "qualification maniacs" or "armchair experts" who lack practical application skills. It highlights the "hollowing out of knowledge," where a decisive gap emerges between the quantity of knowledge and the quality of practice, and the teachings learned are not connected to character or behavior. Ultimately, this proverb indicates that the true purpose of learning lies in the "unity of knowledge and action," where knowledge is embodied as a principle of action, sharply pointing out the inconsistency between words and deeds and warning of the importance of practice.

3. Etymology and Source

The standard original text is unknown, and this expression does not exist directly in the "Analects" itself. However, its ideological origins are deeply rooted in multiple teachings within the "Analects" and in the Confucianism of the Song Dynasty in China. It is considered a proverb unique to Japan that was established along with the spread of popular education in the Edo period, but its prototype dates back to the words of the Northern Song Confucian scholar Cheng Yi. Cheng Yi criticized learning that does not become part of oneself as being like "eating without digesting, or drinking without getting drunk."

(A) Song Dynasty Origin Theory: Ideological Origins

The prototype of the proverb originates from the words of the Northern Song Dynasty Confucian scholar Cheng Yi (Chengzi, 1033-1107). Cheng Yi was a figure who established Neo-Confucianism (Daoxue) together with his brother Cheng Hao (Cheng Mingdao), and developed this teaching during the academic reform period of the late 11th century. It became widely known after Zhu Xi (Zhuzi, 1130-1200) of the Southern Song Dynasty cited and introduced it in the preface of his "Collected Commentaries on the Analects".

• Original Text 1 (From "Er Cheng Yishu," Volume 18)

  • 讀論語，有讀了全然無事者，有讀了後其中得一兩句喜者，有讀了後知好之者，有讀了後直有不知手之舞之、足之蹈之者。

  • Dú Lùnyǔ, yǒu dúle quánrán wú shì zhě, yǒu dúle hòu qízhōng dé yī liǎng jù xǐ zhě, yǒu dúle hòu zhī hào zhī zhě, yǒu dúle hòu zhí yǒu bùzhī shǒu zhī wǔ zhī, zú zhī dǎo zhī zhě.

  • "Among those who read the Analects, there are those who are completely unaffected by reading it, those who are pleased by one or two sentences, those who know its goodness, and those who are so moved that their hands and feet dance naturally."

  • This "Dule quanran wu shi zhe" (those who have no change after reading) is the prototype of the proverb. Cheng Yi admonished that this is as useless as "eating without digesting, or drinking without getting drunk," and emphasized the practical mastery of "righteousness and principle."

• Original Text 2 (Words of Cheng Yi cited by Zhu Xi)

  • 讀了論語，依前只是舊時人。

  • Dúle Lúnyǔ, yīqián zhǐshì jiùshí rén.

  • "There are those who, even after finishing the Analects, remain exactly as they were before, without any progress."

  • This is a line lamenting that learning does not lead to changes in character or the cultivation of virtue.

• Episode

  • There is an anecdote that when a disciple of Cheng Yi was memorizing the Analects but remained indecisive about everyday ethical issues such as family disputes, his master lamented that he was 'reading but not knowing' and guided him on the practical application of morality. This critical spirit, which taught that scholarship should function as a mirror for life, became one of the factors that prompted later educational reforms in Japan that emphasized practical learning.

(B) Japanese Origin Theory: Establishment as a Proverb

During the Edo period, Neo-Confucianism became the pillar of indoctrination for the shogunate and domains, and the Analects were widely read in temple schools and domain schools. However, as formal 'recitation' (sodoku) was emphasized, the number of learners who lacked understanding or practical application of the content increased.

• In response to this situation, **Ito Jinsai (1627-1705)** advocated for the 'practice of benevolence' in his 'Analects Ancient Meaning,' whileOgyu Sorai (1666-1728) argued that 'the classics are for learning the actions of the sages,' criticizing the formalism of Neo-Confucianism. Nakane To-riand others also advocated for practical morality.

• Amidst this ideological trend, it is believed that this proverb naturally took root among the common people as a satire against 'those who read the Analects but cannot embody its teachings in their daily lives.'

Relevant passages from the Analects: Ideological Basis

The original text below advocates for the integration of knowledge acquisition and practice, as well as the balance between learning and contemplation, and serves as the ideological foundation for the Japanese proverb 'The Analects reader who does not know the Analects.'

1. Wei Zheng Chapter 2 (The Importance of Learning and Contemplation)

   • 學而不思則罔，思而不學則殆。

   • Xué ér bù sī zé wǎng, sī ér bù xué zé dài.

   • To learn without thinking is to be lost; to think without learning is to be in danger.

   • This is Confucius's teaching that one loses sight of the essence if learning is not accompanied by contemplation, and it can be said to be the ideological source of this proverb.

2. Xue Er Chapter 1 (The Joy of Practice)

   • The Master said: To learn and then practice it time and again, is that not a pleasure?

   • Zǐ yuē: Xué ér shí xí zhī, bù yì yuè hū.

   • To learn and practice it at the right time, is that not also a joy?

   • It speaks of the joy of repeatedly practicing what one has learned and embodying it through action.

3. Xue Er Chapter 1 (Superficial Criticism)

   • The Master said: Fine words and an insinuating appearance are seldom associated with true virtue.

   • Zǐ yuē, qiǎo yán lìng sè, xiǎn yǐ rén.

   • Clever words and a pleasing manner are rarely virtuous.

   • This is a warning against attitudes that are merely lip service without substance.

4. Shu Er Chapter 7 (Concern over the lack of practice)

   • The Master said: Virtue not cultivated, learning not discussed, hearing what is right but unable to move toward it, and unable to change what is not good—these are my worries.

   • Zǐ yuē: Dé zhī bù xiū, xué zhī bù jiǎng, wén yì bù néng xǐ, bù shàn bù néng gǎi, shì wú yōu yě.

   • Virtue not cultivated, learning not discussed, hearing what is right but unable to move toward it, and unable to change what is not good—these are my worries.

   • Not cultivating virtue, not putting learning into practice, and being unable to change one's behavior even when knowing what is right—these are Confucius's concerns, emphasizing the importance of aligning knowledge with action.

4. Synonyms

"The Analects reader who does not know the Analects" is an expression that most sharply strikes at the divergence between the rote memorization of knowledge and true understanding, and between formal knowledge and practical wisdom; it is unique in that it criticizes not merely a lack of practicality, but simultaneously a lack of understanding of spirituality and essence, and a failure of moral practice.

• Japanese Proverbs

  • A rice cake drawn in a picture (a pie in the sky): Refers to a lack of feasibility, but "a reader of the Analects who does not know the Analects" emphasizes the lack of personal growth as well.

  • Armchair theory: Criticizes theories that lack practice, but "a reader of the Analects who does not know the Analects" includes the lack of moral growth.

  • Reading books without understanding people: Focuses on the lack of understanding of human nature.

  • A little knowledge is a dangerous thing: Warns of the dangers of half-baked knowledge, whereas this proverb views the lack of practice itself as the problem.

  • A doctor's poor health, a monk's lack of faith, a dyer's white hakama: While these refer to the inconsistency between words and actions of experts in specific professions, this proverb criticizes the inconsistency between knowledge and action in general scholarship and morality.

  • A reader of sutras who does not know the sutras: Similar in that it criticizes formalistic recitation in the context of Buddhist scriptures, but this proverb is specialized in the practice of Confucian morality.

  • Scholarship for the sake of scholarship: Refers to self-satisfying scholarship that does not contribute to society.

• As a concept: "Discrepancy between knowledge and action" (a concept polar opposite to the "unity of knowledge and action" in Yangming studies)

• English idioms

  • "All talk and no action"

  • "All book and no experience"

  • "Knowing the words, but not the music"

  • "He knows the price of everything and the value of nothing"

  • "A mere scholar, a mere ass"

  • "He is a learned fool"

  • "All hat, no cattle"

  • "Know-it-all"

  • "Missing the forest for the trees"

5. Application Examples

This proverb has been applied in various situations from history to modern practice where knowledge and action diverge.

Historical and Literary Examples

• Neo-Confucian school of the Song Dynasty (disciples of Cheng Yi): An anecdote where a disciple of Cheng Yi, despite memorizing the "Analects," could not resolve a dispute between family members and was admonished by his teacher, saying, "You read it, but you do not know it."

• Confucian scholars of the Edo period who became formalized: Many Confucian scholars used knowledge as a tool for career advancement, preaching loyalty and filial piety while pursuing their own self-interest. In contrast, Ishida Baigan (1685-1744) advocated 'honesty, frugality, and sincerity' as practical ethics, demonstrating a contrasting way of life.

• The disconnect between Confucian scholars and practitioners at the end of the Edo period: Faced with the unprecedented crisis of opening the country, Confucian scholars well-versed in theory could not propose effective policies, while practitioners such as Katsu Kaishu and Sakamoto Ryoma demonstrated their ability to solve real-world problems.

Modern Practical Examples

• MBA holders and theoretical managers: Even if one learns the latest management theories, they will not function if they ignore human psychology in the workplace or corporate culture. It is necessary to master the difference between knowledge and wisdom.

• The divergence between diversity philosophy and practice: A manager who preaches the importance of diversity in training but uses unconscious bias to favor only those with backgrounds similar to their own.

• The hollowization of corporate philosophy management: While advocating 'customer first,' numerical targets are prioritized on the front lines, and unethical behavior runs rampant.

• Formal understanding of IT security manuals: Even if developers memorize the manual, if they do not understand the essence of the threats and cannot respond flexibly, the system remains vulnerable.

6. Modern Significance

This proverb is becoming increasingly important in today's information-saturated society.

• Qualitative shift in learning: Now that AI can provide facts instantly, what is required of humans is contextual understanding and practical judgment. It is not 'imitation of knowledge' but 'subjectivity of understanding' that is being questioned; true learning involves thinking deeply about learned knowledge as a 'personal matter' and connecting it to behavioral change.

• Knowledge management in organizations: The transmission of not only 'explicit knowledge' (manualized knowledge) but also 'tacit knowledge' (insights based on experience) determines an organization's competitiveness. It is essential not only to know the philosophy and norms but to embody that spirit in daily operations.

• Implications for educational reform: It suggests the importance of shifting from rote learning to 'active learning' that fosters problem-solving skills. There is a need for the recognition that 'practical wisdom' is what creates essential value.

• Leadership and trust: If a leader who has established the organization's vision and norms does not embody that spirit through their own words and actions, trust from subordinates will be lost.

• Guidelines for self-improvement: True growth comes from cycling through practice and feedback, rather than being biased toward input such as reading books or attending seminars. Knowledge only becomes your own when you use it.

• Implications for creative activities: In novels and design, it supports an attitude of pursuing the core of a theme rather than being bound by techniques, thereby creating unique expressions.

• Ethical and philosophical significance: In religion, philosophy, management, and art alike, it reaffirms the value of 'living' over 'knowing'.

7. Conclusion

True learning is deepened by the interplay between knowing and doing. Knowledge only becomes flesh and blood through action, and true cultivation resides not in the memorization of books, but in the practical ability to apply their spirit to life. The depth of knowledge resides only when it flows from the reading hand to action, and from action back to wisdom.

References

• Er Cheng Yi Shu (Surviving Works of the Two Chengs)

• Zhuzi Yulei (Classified Conversations of Master Zhu)

• Lunyu Jizhu (Collected Commentaries on the Analects)

• Jinsilu (Reflections on Things at Hand)

• History of Japanese Confucianism

• Wang Yangming's Chuanxi Lu (Instructions for Practical Living)

• Kumazawa Banzan's Shūgi Washo

• Nakae Tōju's Okina Mondō (Dialogues of an Old Man)

• Fukuzawa Yukichi's An Encouragement of Learning