Confucius on Renunciation: The Dilemmas of Idealism and Practicality

Yimin: Boyi, Shuqi, Yuzhong (2), Yiyi, Zhuzhang, Liuxia Hui, Shaolian. The Master said, “Do not lower your aspirations and do not humiliate yourself. Is this not the case with Liu Xiaohui and Shao Lian? They have lowered their aspirations and humiliated themselves. Their words are in line with the norms, and their actions are in line with their thoughts. This is all there is to it. As for Yu Zhong and Yi Yi, they hide away and speak freely, and their hearts are pure, and they have abandoned the right and wrong. I am different from this. I have no restrictions and no prohibitions.”

[Notes] (1) Yì: the same as “yì,” to lose or abandon. (2) Yu Zhong, Yi Yi, Zhu Zhang, and Shao Lian: The lives of these four people are unknown, but judging from the meaning of the text, they were probably fallen nobles. (3) Fang: to put aside, to no longer talk about worldly matters.

Translation: The people who were left behind were: Bo Yi, Shu Qi, Yu Zhong, Yi Yi, Zhu Zhang, Liu Xia Hui, and Shao Lian. Confucius said, “Those who do not lower their will and do not humiliate themselves are Bo Yi and Shu Qi.” He said that Liu Xiaohui and Shao Lian were “forced to lower their will and humiliate their status, but their words were ethical and their actions were in line with the hearts of the people.” He said that Yu Zhong and Yi Yi “lived a secluded life, spoke casually, were able to keep themselves pure, and left their official positions in line with expediency.” “I am different from these people. I can do this and that.”

In the realm of Confucian thought, the concepts of personal integrity and social responsibility are often intertwined. An insightful episode in the Analects (18:8) provides a nuanced exploration of these themes through the discussion of various historical figures, revealing the complex balance between idealism and practicality.

The Eccentric Figures of Confucian Thought

Confucius identifies several historical figures as embodiments of the concept of “renunciation” or detachment from societal roles. These figures include Bo Yi, Shu Qi, Yu Zhong, Yi Yi, Zhu Zhang, Liu Xia Hui, and Shao Lian. Each of these individuals is noted for their distinct approach to personal virtue and public life.

Bo Yi and Shu Qi are praised for their steadfastness in maintaining their principles despite personal sacrifice. They are seen as models of those who refuse to compromise their ideals, even if it means enduring hardship.

Yu Zhong and Yi Yi are recognized for their choice to live in obscurity and their disregard for official positions. Their lives reflect a commitment to personal purity and a detachment from worldly power, but also a certain naivety about the practicalities of governance.

Liu Xia Hui and Shao Lian are described as individuals who, despite their apparent compromise with their circumstances, manage to maintain ethical speech and actions within their limited spheres of influence.

Confucius’ Evaluation

Confucius offers a critical assessment of these figures:

Bo Yi and Shu Qi are praised for their unwavering integrity, suggesting that true virtue lies in not lowering one’s ideals or compromising one’s dignity.

Liu Xia Hui and Shao Lian are acknowledged for their adherence to ethical principles in speech and behavior despite their forced concessions in personal ambition. Confucius recognizes their efforts but also implies that their situation reflects a compromise between idealism and practical constraints.

Yu Zhong and Yi Yi are criticized for their excessive detachment from societal roles, implying that their approach, while purist, might lack practical relevance in addressing societal issues.

Confucius himself states, “I am different from these individuals; I can adapt as necessary, aligning with the circumstances.”

The Broader Implications

This passage from the Analects highlights Confucius’ nuanced view of personal and societal responsibilities. It reflects the tension between maintaining personal ideals and engaging with practical governance. Confucius’ approach suggests that while personal virtue is crucial, it must be balanced with practical considerations and engagement in societal roles.

Confucius’ critique underscores that an ideal life is not necessarily one of complete detachment or adherence to strict principles, but rather one of thoughtful engagement with the complexities of society. He advocates for a balance between personal integrity and practical involvement, acknowledging that the path of virtue involves adapting to and addressing real-world challenges.

Conclusion

Confucius’ reflections on these historical figures offer valuable insights into the Confucian philosophy of balancing personal virtue with societal responsibility. While he respects the commitment of figures like Bo Yi and Shu Qi to their ideals, he also recognizes the practical limitations and compromises faced by individuals like Liu Xia Hui and Shao Lian. This episode emphasizes the importance of integrating personal ideals with practical action, suggesting that true virtue involves a dynamic and thoughtful approach to one’s roles and responsibilities.

Confucius’ assessment serves as a reminder of the complex interplay between personal integrity and social engagement. It challenges us to reflect on how we navigate our own ideals and responsibilities in the context of our societal roles, striving for a balance that upholds both ethical principles and practical effectiveness.