Confucius on Integrity: The Virtue of Not Following Misguided Actions

6-26 Zai I asked, “Even though the Benevolent One told him that there is benevolence(1) in the well, does he follow it?” Zi said, “Why is it so? A gentleman may pass away(2) also, not to be trapped(3) also; may be deceived also, not to be reckless also.”

[Commentary

(1) Ren: here refers to a person with benevolence and virtue.

(2) Passing away: to. Here it means to go to the well to see and try to save it.

(3) Trapped: plunged into.

[Translation

Zai I asked, “For a man of benevolence and virtue, if someone tells him that a benevolent man has fallen down the well, will he follow him down?” Confucius said, “Why should he? A gentleman may go to the well to save, but not to fall into it; a gentleman may be deceived, but not bewitched.”

[Commentary

The question asked by Zai I was indeed rather pointed. “Is there benevolence in the well, and is it from it?” To this, Confucius’ answer seems less than convincing. He thinks that going down to the well to save a man is unnecessary, and that it is enough to go to the well to find the way to save him as well. This finds such an excuse for a gentleman’s insincerity in saving others. This, I am afraid, is diametrically opposed to the view he always advocated, “It is not a gentleman who sees justice and does not do anything”.

Confucius, the renowned Chinese philosopher, provided profound insights into ethics and virtue through his teachings. One of his dialogues illustrates the depth of his understanding of integrity and righteous behavior. The dialogue goes as follows:

Dialogue:

Zai Wo asked, “If someone with great virtue is said to have fallen into a well, should one follow them in?” Confucius responded, “Why would that be necessary? A gentleman may go to the well to save them, but he should not fall into the well himself; a gentleman may be deceived, but he should not be misled.”

Explanation:

In this conversation, Zai Wo questions whether one should follow a virtuous person into a well if they have fallen in. Confucius’s answer highlights a crucial aspect of integrity. He suggests that while it is noble to help someone in need, it is not necessary to follow their actions blindly, especially if those actions are misguided or lead to one’s own downfall. The gentleman’s duty is to help by offering assistance and seeking solutions without compromising his own principles or safety.

Analysis:

Zai Wo’s question challenges the practical application of virtue. Confucius’s response seems to imply that merely following a virtuous person’s actions without understanding their context or potential consequences can be a mistake. This perspective emphasizes that virtue should be exercised with wisdom and awareness, rather than blind adherence. Confucius appears to be cautioning against the potential pitfalls of acting without discernment, even when motivated by the intention of doing good.

In essence, Confucius is advocating for a balanced approach to virtue. It’s not enough to follow someone simply because they are virtuous; one must also use judgment and consider the broader implications of their actions. This teaches us that true integrity involves not only moral principles but also the wisdom to apply them appropriately.

By understanding this, we see that Confucius’s teachings encourage us to act with both righteousness and discernment. The virtue of a gentleman is not only in his willingness to help others but also in his ability to navigate situations wisely without compromising his own integrity.

Confucius’s teaching on integrity underscores the importance of wisdom in the practice of virtue. It reminds us that true virtue involves more than following others; it involves thoughtful action and maintaining one’s principles even in challenging situations. This lesson remains relevant as it guides us in balancing our ideals with practical judgment, ensuring that our actions are both morally sound and practically wise.