What Confucius Wanted to Convey Most: Learning from the Analects
To love benevolence without loving learning is to be obscured by foolishness.
To love wisdom without loving learning is to be obscured by dissipation.
To love trustworthiness without loving learning is to be obscured by harmfulness.
To love straightforwardness without loving learning is to be obscured by rigidity.
To love courage without loving learning is to be obscured by disorder.
To love firmness without loving learning is to be obscured by recklessness.
【Reading in Japanese style】
Benevolence (Ren) is loved, but learning is not, so the obscuration is foolishness.
Wisdom is loved, but learning is not, so the obscuration is dissipation.
Trustworthiness is loved, but learning is not, so the obscuration is harmfulness.
Straightforwardness is loved, but learning is not, so the obscuration is rigidity.
Courage is loved, but learning is not, so the obscuration is disorder.
Firmness is loved, but learning is not, so the obscuration is recklessness.
This is what is known as the "Six Obscurations of the Six Words" that Confucius taught his disciple Zilu.
In society, the Analects is generally recognized as a "book of benevolence," but looking at the passage above, one can see that this is a shallow and incomplete understanding.
If you love only benevolence but not learning, you become "foolish."
If you love only wisdom but not learning, you become "dissipated."
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If you love only courage but not learning, you become "disorderly."
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The term "dissipation" used here refers to flowing in a loose and easy direction like a stream of water, indicating a lack of moderation, fickleness, and a tendency to jump from one new thing to the next.
Furthermore, Confucius argued that even if one is brave, if one does not love learning, it becomes mere reckless bravado, which only causes trouble for others and disrupts social order.
Generally speaking, a person of virtue who possesses the three qualities of wisdom, benevolence, and courage is considered an ideal person, but Confucius believed that this alone was not enough.
The Analects teaches that the "path of learning," which transcends these, is what is truly important.
The "benevolence" that appears in the Analects means "being kind to others," and because of this, the idea that "kindness" is the most important thing as a way of life has become widespread in society, but this must be called a shallow understanding that sees only one side.
The "Spring and Autumn period" in which Confucius lived was an age of chaos.
It was a time when subordinates repeatedly murdered their lords in acts of usurpation, so "kindness" alone was not enough to survive in such a disordered world.
It is precisely because of such an era that he said that bravery without learning is reckless bravado and the root of disorder.
The most important thing in the Analects is the "path of learning."
Therefore, in the first chapter, "Xue Er (Learning)," the following words are recorded.
The Master said:
To learn and then practice it at the right time, is that not a joy?
To have friends come from afar, is that not a pleasure?
To be unknown to others and yet not feel resentment, is that not the mark of a gentleman?
【Reading in Japanese style】
The Master said,
Learn and practice it at the right time. Is that not a joy?
Have friends come from afar. Is that not a pleasure?
If people do not know you and you do not feel resentment, are you not a gentleman?
This can be said to be a statement unique to Confucius, who set his heart on learning at the age of fifteen.
What is interesting is the fact that even thousands of years ago, when Confucius lived, there were people who studied just to show off their superiority to others.
Confucius severely criticized such people.
The scholars of old studied for their own sake; the scholars of today study for the sake of others.
【Modern translation】
In the past, people studied for their own self-cultivation, but today, people study because they want to be recognized by others.
The essence of the path of learning is the path of self-cultivation; it is not done to be evaluated or praised by others.
This is what leads to the aforementioned phrase, "If people do not know you and you do not feel resentment, are you not a gentleman?"
The essence of the spirit of the Analects is that "a person who works hard on the path of learning and strives for self-cultivation alone, even if they are not recognized by anyone for many years, is a truly noble person."
As the Doctrine of the Mean says, "The gentleman is cautious when he is alone," learning as self-cultivation is a truly solitary practice.
There is no doubt that "benevolence" is kindness toward others, but without the premise of self-cultivation through learning and the tempering of the spirit, it ends up as the kindness of a mere fool.
"Benevolence" without learning leads others to unhappiness.
Only those who have strictly disciplined themselves can practice true "benevolence" toward others.
That is why "overcoming oneself and returning to propriety (Keiki Fukurei)" is defined as "benevolence."
There is no other way to overcome one's selfish self than to devote oneself to the path of learning.
We must not forget that the "benevolence" spoken of in the Analects is such a rigorous path.