Analects of Confucius: How it applies today, especially to modern China

The translation and commentary are by the late Raymond Dawson, former emeritus fellow at the University of Oxford. It is an intellectual analysis of a key source of Chinese philosophy since the lifetime of Confucius, 551 – 479 BC. His aim was to improve the mentality of every individual in China, from ordinary citizen to President (known as Emperor at the time the compilation of The Analects), thereby improving the personal qualities of all levels of officials.

Apparently, more interest in Confucius in modern China is to the perception that “this creed might have the solution to problems which Western values have conspicuously failed to solve.” In modern China, it isn’t necessarily like that, partly due to the cultural deformity created since the Peoples’ Republic of China (PRC) was founded in 1949.  

Professor Dawson’s motivation to translate The Analects and provide commentary is remarkably similar to those of mine and The Trouble With China: “In any case I believe that we should not always be trying to preach to the converted, but should do our best to try to achieve a piece of inter-cultural communication and make the Analects as intelligible as possible to people of our own culture.” Therefore, he had the same mindset that I strove toward, though for me, my aim was even broader – towards the Chinese themselves and outsiders whether or not he / she is of Chinese descent.

Indeed, observations made are due to basic knowledge I had before living in China. In the chapter Education, “…a more modern form of Confucianism: “respect for one’s elders”, or to be blunt unquestioning subservience regardless of the actual circumstances.” The relationship with and towards authority is echoed and reflected in much of the Analects, such as a cultural undercurrent of subservience to authority and even slavishly respecting hierarchy. Occasionally, the long-standing national character trait is a matter of humour, for example during a lesson upon asking why one student agreed with another during a group discussion exercise, “Ah, well you see that he is Chinese and so am I. As you know, we always agree on everything.”

The conclusion of Confucianism at the time of writing The Trouble With China was that although traditional Chinese culture isn’t inherently bad, “some aspects of Confucianism are somewhat obsolete. Other aspects of the national character are also drawbacks according to Chinese friends, but most difficulties don’t seem to stem from this, at least not directly.”

Upon having read the Analects themselves, the conclusion I came to is as follows:

The charge that Confucianism means blind obedience is supported by statements such as, “Young men should be filial when at home and respectful to elders when away from home. They should earnest and trustworthy.” Patriotism in terms of a quasi-superiority complex still seem to exist, as also supported by Confucius, “Barbarian states with rulers are not as good as the various Chinese states without them.”

**Confucius himself justified my observing and analyzing nearly everything in order to portray China and carry out my book project: “If wide-ranging studies in culture are restrained by the requirements of ritual, surely one cannot rebel against this, can one?” – Yes, one can, as I did in a well intentioned and civil manner.

Positive aspects towards education are still evident in modern China, even if some hide it well:

*“If one studies but does not think, one is caught in a trap. If one thinks but does not study, one is in peril.”

*“I silently accumulate knowledge of things; when I study, I do not get bored; in teaching others I do not grow weary – for these things surely present me with no difficulty.”

*“To those who are not eager to learn I do not explain anything, and to those who are not bursting to speak I do not reveal anything. If I raise one angle and they do not come back with the other three angles, I will not repeat myself.” This ensemble of quotes means, or at least imply, that it is the student’s responsibility to learn as much as it is the teacher’s responsibility to teach.

Furthermore, in a general sense, the past and present influence the future: “If by keeping the old one warm one can provide understanding of the new, one is fit to be a teacher.”

Above all, Confucius defines the value of self-awareness and learning: “If day by day one is aware of what one lacks, but month by month never forgets what one is capable of, one may definitely be said to be fond of learning.”; “If one studies widely and is sincere in one’s purpose, and if one enquires earnestly and reflects on what is at hand, then humaneness is to be found among such activities.”

When it comes to general moral behaviour, Confucius is on point two and half thousand years after his lifetime:

*“A gentleman does not behave as an implement.”

*“Shall I teach you about understanding something? When you understand something, to recognize that you understand it; but when you do not understand something, to recognize that you do not understand it – that is understanding.” This describes the true value of complete self-awareness.

*On the nature of having a well-developed ability to analyse, judge, and treat others, “Only one who is humane is able to like other people and able to dislike other people.”; “If one sets one’s heart on humaneness, one will be without evil.”

*Confucius also describes the art of being objective: “In his attitude to the world the gentleman has no antagonisms and no favouritisms. What is right he sides with.”

*There is also the equivalent of ‘treat others how you wish to be treated.’ - “If I do not want others to inflict something on me, I also want to avoid inflicting it on others.”

The value of honesty and refraining from being pompous is emphasized by an example which he gave, “He was diligent and fond of learning, and he was not ashamed to ask questions of those beneath him. That is why they called him ‘cultured’.”  True and meaningful friendship is therefore, “Loyally provide them with information and guide them skilfully. If this is no good, then desist. Do not humiliate yourself through them.” Distance is also immaterial to true feelings, “He never thought of her, for there really is no such thing as being far away.” This is not just in the physical sense, as overdoing something is just as bad as not trying: “To go beyond is no different from not arriving.” He also described a related case study, specifically regarding laziness: “I see that he sits in an adult’s place and I see that he walks together with his elders. He is not the sort of person who seeks to improve. He is the sort of person who wants to get results quickly.”

Therefore, it is imperative to avoid mistakes through either inaction or being rash:

*“If one is loyal and faithful in word and sincere and respectful in deed, then even in barbarian countries one will make progress.”

*“Not to talk with people although they can be talked with is to waste people. To talk with people although they can’t be talked with is to waste words. A man of understanding does not waste people, but he also does not waste words.”

*Learn from your own mistakes and listen to reason: “If one commits an error and does not reform, this is what is meant by an error; The gentleman is correct but not inflexible; The errors of a gentleman are like the eclipses of the sun and moon. When he errs, everyone observes him; and when he makes a correction, everyone looks up to him.”

While much still applies today, worldwide as well as in China itself, some verses are now obsolete: “Those who studied in ancient times were doing so on their own behalf, but those who study today are doing so for the sake of others.” Not only are some verses now obsolete, some are superstitious bollocks: “to work hard at what is right for the people, and to show reverence for ghosts and spirits so as to keep them at a distance may be called wisdom.”

Applying many Confucian principles to the general population of the People’s Republic of China (PRC) as well as all levels of government itself are somewhat enlightening.

One passage that concurrently applies and does not apply: “If one acts with a view to profit, there will be much resentment.” – This doesn’t really apply to the current meaning of ‘profit’, with the significant exception of official corruption - that committed by government officials at all levels (an open secret amongst the population of the PRC).

While certainly possible, this is does not necessarily exist today: “There are few indeed who fail in something through exercising restraint.” Recklessness is often used through ‘guanxi’ – connections in order to achieve a measure of success.

Furthermore, some verses are still true, at least partially, “If one is censorious when serving one’s ruler, then one falls into disgrace; but if one is censorious with one’s friends, then one becomes disengaged.” This is due to a government that is overstrict, and how the concept of ‘face’ being a feature of Chinese national character that is too strong to the extent that is unhelpful and unnecessary.

To no extent at all, there are certain principles do not apply to the PRC: “The public servant must be broad-shouldered and stout-hearted. His burden is heavy and his way is long. For humaneness is the burden he has taken on himself; is it not true that it is a heavy one to bear? Only with death does this journey end; is it not true that he has far to go?”

Furthermore, there is a principle which is often betrayed by most dictators, especially in the nation of its supposed origin: “If one is not in a certain office, one does not plan the governance involved in that office.” Much of this is due to the personality faults of a dictator, as accurately described by Confucius: “Headstrong and yet not straight-forward, simple-minded and yet not sincere, guileless and yet not true to their word – I do not understand such people.”

One anecdote that has never applied to the PRC was pioneered by the founder Mao Zedong. “It is because I have not yet been tried out in office that I have developed accomplishments.”

The nature of the present-day is a contradiction of Confucius’ description of the nature of an individual: “The three armies can be robbed of their commander, but an ordinary person cannot be robbed of his purpose.”

Each chapter is titled ‘book’. One book seems to be a mixture of ceremonial behaviour: a combination of fawning to the emperor and acting decently towards ordinary citizens, or appearing to do so. This is a reflection of lower-level officials in the current era.

A conversation in two sections of book 13 seem to describe how the politburo and want to be lower-level officials function and think simultaneously:

“When the people have multiplied, what more should be done with them?” 

“Enrich them”

“And when they have been enriched, what more should be done for them?’

“Instruct them.”

“If only there were someone to employ me, in not more than one year’s time things would become acceptable, and after three years there would be results.”

An anecdote of an exchange between a Duke and Confucius could be interpreted as a reference to the Cultural Revolution: “In my locality there is a certain paragon, for when a father stole a sheep, he, the son, bore witness against him.” Confucius replied, “In my locality those who are upright are different from this. Fathers cover up for their sons and sons cover up for their fathers. Uprightness is to be found in this.” According to the translator, “Informing against parents in antiquity, as more recently in the Cultural Revolution, represents the antithesis of Confucian values.” It appears that Mao Zedong and the infamous “Gang of Four” violated the best aspects of Confucianism and therefore the finest aspects of traditional Chinese values.

In terms of violating a Confucian principle, there is one that tends to be violated not just by the government, but also by the majority of a specific section of the population: “To avoid resentment when one is poor is difficult, but to avoid arrogance when one is rich is easy.” Therefore, staying appropriate to one’s circumstances makes sense, although in today’s PRC, rich people tend to be both arrogant and distasteful.

It is highly questionable whether this truly applies to any member of the Politburo at all: “The gentleman is ashamed that his words have outstripped his deeds.” This is because most at least pretend to agree with propaganda, because disagreeing publicly is very risky. This is because skills are more important that genuine popularity, as this passage this applies to the PRC: “One does not worry about the fact that other people do not appreciate one. One worries about the fact that one is incapable.” Honestly, it does not necessarily apply today, and it has not since the PRC was founded on October 1^st, 1949. Popularity is only achieved through twisting many factors, starting with education and continued by having a monopoly on domestic information.

This potentially accurate description of the nature of dictatorship may have been periodically taken literally since the PRC was founded: “If one demands much from oneself and places little responsibility on others, then one will keep discontent at bay.”

One form a freer disagreement, although kept private, is infighting within the politburo. This verse includes the qualities they should have had but didn’t really have at all since the PRC’s founding is rather accurately described by Confucius two and a half millennia beforehand: “The gentlemen are proud but not quarrelsome. They are sociable but do not form parties.”; “Gentlemen do not promote someone because of what he says, and do not reject what is said because of who said it.”

This passage about humaneness prompts one to ask how it applies to the PRC, if at all? “Courtesy, tolerance, good faith, diligence, and kindness. If one is courteous, one is not treated with rudeness; if one is tolerant, one wins over the multitude; if one is of good faith, others give one responsibility; if one is diligent, one obtains results; and if one is kind, one is competent to command others.” My conclusion is that while many individuals demonstrate these qualities, when it comes to the politburo and officials of all levels, they are entirely absent. Absence does not require leave because they are only accountable to themselves.

Passage 17.21 is a summary of the nature of every single official and society at large in the PRC since its founding: “If a gentleman has courage but lacks a sense of right and wrong, he will cause political chaos; and if a small man has courage but lacks the sense of right and wrong, he will commit burglary.” 

Confucius gave what seems to be a description of Mao: “Is it really possible to serve one’s ruler alongside vulgar persons? For while they have not obtained something, they are worried about obtaining it; and when they have obtained it, they are worried about losing it. And if they are worried about losing it, there are no lengths to which they will not go.” While Mao was the pioneer of this extremely outlandish and paranoid mindset, it has been inherited by every successor – Deng, Jiang, and Hu. Xi Jinping has not only inherited this psychology, he has redoubled on it by taking advantage of the features of the electronic era.

While this applies to the PRC in general, it is especially relevant to the modernization period which began in 1978: “In ancient times the people had three weaknesses, but now perhaps these have been lost. The impetuosity of antiquity led to recklessness, but the impetuosity of today results in licentiousness; the pride of antiquity meant that people were incorruptible, but the pride of today means that people are quarrelsome and irritable; the simple-mindedness of antiquity resulted in straight-forwardness, but the simple-mindedness of today is merely artfulness.” It is an accurate description of the factors of which The Trouble With China describes in deep detail.

It is something of a poetic irony that I made the same observations about the nation’s society which started to take shape shortly after my birth that Confucius had made shortly after his, 2,500 years beforehand.

Overall, The Analects are a very precise description of the nature of the PRC, which has developed since it was founded. Above all, the Analects justify the choice of title for my most recent publication, The Trouble With China.

The last passage of The Analects is an emphasis of the consequences of failure to listen properly, which are truer today than they have ever been: “If one does not understand words, one has no means of understanding people.”