Confucius on Leadership and Conflict: Lessons from a Historical Dispute

The Ji clan is going to attack Zhuiyu (1). Ran You and Ji Lu saw Confucius and said, “The Ji clan is going to attack Zhuiyu.” Confucius said, “Qiu! Are you not being too cautious? The Duke of Zou, in the past, was regarded by the former kings as the lord of the east(3) and was in the middle of the city-state. Why should he be attacked? If you don’t hold on to something when it’s in danger, and don’t help when it’s in trouble, then what use is your position? And you’re wrong to say that. When a tiger or a rhinoceros escapes from its cage, or a tortoise or jade is broken in the chest, whose fault is it? A gentleman is sick of people who say they want something but then refuse to do anything about it. I have heard that those who run a country or a family are not worried about scarcity, but about inequality; not about poverty, but about insecurity (11). If there is no poverty, no inequality, and no insecurity, then there will be no downfall. If this is the case, then people will not come to you if you don’t win them over with your culture. Once they have come, you should make them feel at home. Now, Yu and Qiu, the two of you, are helping the Master, but the people are not convinced and are not coming. The country is falling apart and cannot be defended, and you are planning to mobilize weapons and weapons within the country. I am afraid that the Ji Sun’s worries are not in the hands of the hands, but in the walls (12) within.”

[Notes] (1) Zhuan Yu: Zhuan Yu, a vassal state of the State of Lu, is located in the west of Fei County, Shandong Province. (2) There is something going on: military action, fighting. (3) The Lord of Dongmeng: Dongmeng, Mengshan. Lord, the person who presides over the sacrificial rites. (4) Zhou Ren: a person’s name, a historian in the Zhou Dynasty. (5) Chen Li Jiu Lie: Chen Li, to exert one’s abilities, to take up an appropriate position according to one’s abilities. (6) Xiang: the person who assists the blind is called Xiang, here it means to assist. (7) 兕: sì. Female rhinoceros. (8) 柙: xíá, a wooden cage for holding wild animals. (9) 椟: dú, a box. (10) 费: Ji’s fief. (11) 贫, 寡: possibly incorrect, should be 寡, 贫. (12) 萧墙: a screen wall. Refers to the palace.

[Translation] Ji is going to attack Zhan Yu. Ran You and Zi Lu went to see Confucius and said, “Ji is going to attack Zhan Yu.” Confucius said, “Ran Qiu, isn’t this your fault? Zhan Yu was once appointed by the Zhou emperor to preside over the sacrifices of Dongmeng, and it is already within the borders of the state of Lu. It is a subject of the state. Why attack it?” Ranyou said, “Jisun Dafu wants to attack, and neither of us wants to.” Confucius said, “Ranyou, Zhou Ren said, ‘Do your best to fulfill your duties, and if you can’t, resign.’ If you don’t help when there’s danger, and don’t help when someone falls, then what’s the point of having helpers? And you’re wrong. When tigers and rhinos escape from their cages, and tortoiseshells and jade objects are destroyed in their boxes, whose fault is that?” Ran You said: “Now the walls of Zhenyu are strong and it is close to Fei. If we don’t take it now, it will definitely become a problem for our descendants.” Confucius said: “Ran Qiu, a gentleman hates the practice of not admitting that he wants to do something and then having to find a reason to justify it. I have heard that for the princes and the dukes, they are not afraid of poverty, but of uneven wealth; they are not afraid of a small population, but of instability. If wealth is equally distributed, there is no such thing as poverty; if everyone is at peace, there is no feeling of being outnumbered; if there is stability, there is no danger of collapse. For this reason, if people from afar do not submit, use benevolence, righteousness, propriety, and music to win them over; if they have already come, let them settle down and live in peace. Now, Zhong You and Ran Qiu, you two are assisting the Ji family. The people in the faraway places are not yet subdued, and you are unable to attract them. The people in the country are scattered, and you are unable to keep them safe. Instead, you are planning to use force in the country. I am afraid that the Ji family’s troubles are not in the hands of the Ji family, but within themselves!”

[Commentary] This chapter also reflects Confucius’ anti-war thinking. He does not advocate solving international and domestic problems through military means, but hopes to solve problems through the ways of rites, justice, benevolence and music, which is the consistent thinking of Confucius. In addition, in this chapter, Confucius also proposed “not to worry about poverty but about inequality, not to worry about scarcity but about insecurity.” Zhu Xi’s explanation of this sentence is: “Equal means that everyone gets their share; secure means that everyone is secure.” This kind of thinking has had a great influence on future generations, and has even become people’s social psychology. Today, this kind of thinking has a negative side and is basically not suitable for modern society.

Confucius, one of China’s most revered philosophers, is often celebrated for his insights into morality, governance, and human behavior. A profound episode involving a potential military conflict sheds light on his views regarding leadership, conflict resolution, and internal stability. This story not only underscores Confucius’s perspective on war but also highlights his broader philosophy of governance.

The Incident: A Dispute with the Ji Clan

The story begins with the Ji clan’s intention to wage war against Zhuangyu, a vassal state of the Lu Kingdom. Ren You and Zi Lu, two of Confucius’s disciples, reported this impending conflict to him. Confucius responded with disapproval, questioning the necessity of such a military action. He reminded them that Zhuangyu was a loyal subject under the Zhou Dynasty’s ceremonial jurisdiction and already part of the Lu state’s domain. Confucius argued that attacking it would be unjustifiable.

Ren You and Zi Lu defended their actions by pointing out the potential strategic and security benefits. However, Confucius rebuked them, emphasizing the ethical implications of their proposed war. He criticized their rationale, suggesting that focusing on external conflicts while neglecting internal harmony could be detrimental. Confucius used metaphors to illustrate his point: releasing dangerous animals from their cages or letting precious items be damaged due to neglect are analogous to the consequences of improper leadership.

Key Lessons from Confucius’s Response

Ethical Leadership: Confucius’s response reflects his belief that ethical considerations should guide leadership decisions. He viewed military action as a last resort, emphasizing that conflicts should be resolved through moral and diplomatic means rather than violence.

Internal Stability over External Conquest: Confucius highlighted the importance of internal stability and harmony. He suggested that the real threat to a state’s well-being comes from internal discord rather than external enemies. He cautioned against seeking to resolve internal issues through aggression, which could further destabilize the state.

Moral Accountability: By using metaphors about neglect leading to chaos, Confucius underscored the importance of proactive and responsible leadership. He believed that leaders should address problems before they escalate, ensuring that their actions are guided by righteousness and justice.

Confucius’s Philosophy on Governance and Conflict

Confucius’s views on governance and conflict are rooted in his broader philosophy of maintaining harmony and virtue in leadership:

Righteous Governance: Confucius advocated for ruling with virtue and morality. He believed that rulers should lead by example, demonstrating ethical behavior that would inspire and guide their subjects. His emphasis on righteousness reflects his belief that ethical leadership is crucial for societal well-being.

Preventive Measures: Instead of focusing on military solutions, Confucius promoted the use of moral principles—such as benevolence (仁, ren), propriety (礼, li), and music (乐, yue)—to address issues. His approach highlights the value of preventive measures and proactive solutions in governance.

Equity and Stability: Confucius’s famous saying, “Not fearing poverty but fearing inequality, not fearing a lack of people but fearing instability,” underscores his belief in the importance of equity and stability for societal harmony. He argued that a well-balanced and secure society is less likely to face internal strife and external threats.

Modern Implications of Confucius’s Teachings

Confucius’s insights remain relevant in contemporary contexts:

Leadership and Ethics: Modern leaders can draw from Confucius’s emphasis on ethical leadership. By prioritizing righteousness and moral integrity, leaders can foster trust and stability within their organizations and societies.

Conflict Resolution: The philosophy of addressing issues through dialogue and moral principles rather than force is applicable to modern conflict resolution. Emphasizing preventive measures and addressing internal concerns can lead to more sustainable solutions.

Internal vs. External Focus: Confucius’s warning about focusing on internal stability over external conquests is a valuable lesson for both political and organizational leaders. Ensuring internal harmony and addressing internal challenges can be more beneficial than pursuing external conflicts.