Discover Confucius’ Wisdom: Insights on Leadership and Virtue

5-8 Meng Wu Bo asked Zi Lu if he was benevolent. Zi said, “I don’t know.” Asked again. Zi said, “By also, a country of a thousand rides can be made to rule its fu(1) also, I do not know that it is also benevolent.” “What is the case with seek also?” The son said, “Seek also, a country of a thousand rooms(2) and a house of a hundred rides(3), which may be made to rule for it(4), not knowing its benevolence.” “How is the red(5) also?” Zi said, “Red also, girded with a belt to stand in the court (6), can make with guests (7) speech also, do not know its benevolence also.”

[Commentary

(1) Fugue: military fugue, military expenses levied on the inhabitants.

(2) Eup of a Thousand Houses: Eup was an ancient settlement of inhabitants, roughly equivalent to later towns. A large eup with a thousand households.

(3) House of a Hundred Riders: referring to the caiji of a minister, at that time, a minister had a hundred riders in his car, which was the larger of the caiji.

(4) Zai: the vassal and chief of the family.

(5)Chih: surnamed Gong Xi named Chih, Zi Hua, born in 509 BC, a student of Confucius.

(6)Standing in the court with a girdle: refers to standing in the court with a gown.

(7) Guests: refers to guests and visitors in general.

[Translation

Meng Wu Bo asked Confucius, “Zi Lu has achieved Ren, hasn’t he?” Confucius said, “I don’t know.” Meng Wu Bo asked again. Confucius said, “Zhongyu, in a country with a thousand chariots, can be allowed to manage the military, but I don’t know if he has achieved ren.” Meng Wu Bo asked again, “How about this man Ran Qiu?” Confucius said, “This man, Ran Qiu, can be made governor in a communal state with a thousand families or a cognizant state with a hundred military chariots, but I don’t know if he has achieved benevolence either.” Meng Wu Bo then asked, “What about Gong Xi Chi?” Confucius said, “Well, Gong Xi Chi can be made to stand at court in his gown and receive honored guests, but I don’t know whether he has done Ren or not.”

[Commentary

In this passage, Confucius evaluates his three students on the criterion of “ren”. He said that some of them could manage military affairs, some could manage internal affairs, and some could handle diplomacy. In Confucius’ view, although they each had their own specialties, all of them had to serve the political needs of propriety and morality, and had to be premised on the possession of benevolence and virtue. In fact, he put “benevolence” in a higher position.

Confucius emphasized the importance of virtue, particularly “Ren” (仁), which can be translated as benevolence, humanity, or kindness. A specific conversation from “The Analects” sheds light on Confucius’ perspectives on leadership and virtue through his evaluation of three of his disciples: Zilu (子路), Ran Qiu (冉求), and Gongxi Chi (公西赤).

The Question of Virtue

In the conversation, Meng Wubo (孟武伯) asks Confucius whether his disciples embody “Ren.” Confucius responds not with a direct answer but with an evaluation of each disciple’s abilities and roles they are suited for, indicating the complexity and high standard he associates with true virtue.

Zilu: A Capable Military Leader

When asked about Zilu, Confucius acknowledges his capability in managing military affairs in a nation with a thousand chariots, which signifies a powerful state. However, Confucius refrains from confirming Zilu’s attainment of “Ren.” This highlights that while Zilu’s skills are commendable, virtue, in Confucius’ eyes, encompasses more than just competence—it requires a deeper moral and ethical alignment.

Ran Qiu: An Efficient Administrator

Next, Meng Wubo inquires about Ran Qiu. Confucius remarks that Ran Qiu is well-suited to govern a large town or oversee the administration of a noble’s estate. Like with Zilu, Confucius stops short of affirming Ran Qiu’s “Ren.” This suggests that effective governance and administrative skills, though valuable, do not alone constitute true virtue.

Gongxi Chi: An Elegant Diplomat

Finally, Confucius considers Gongxi Chi, praising his ability to stand with poise in the court and engage with guests, fulfilling a diplomatic role. Yet again, Confucius does not declare him as possessing “Ren.” This illustrates that even the grace and decorum essential for diplomacy must be underpinned by deeper ethical virtues to meet Confucius’ high standards.

The Essence of “Ren”

In these evaluations, Confucius reveals that “Ren” is a multi-faceted virtue that goes beyond professional competence. While his disciples excel in their respective domains—military, administration, and diplomacy—Confucius elevates “Ren” to a higher plane, implying that true virtue encompasses moral integrity, ethical behavior, and an intrinsic commitment to the well-being of others.

Relevance Today

Confucius’ teachings remain relevant in today’s world, offering valuable lessons for contemporary leadership and personal development. In a society where professional achievements often overshadow ethical considerations, Confucius’ emphasis on “Ren” serves as a reminder that true success is rooted in virtue. Leaders in any field can draw from this ancient wisdom to cultivate a balance between competence and moral integrity, fostering environments where ethical behavior is as celebrated as professional accomplishments.

Embracing Confucius’ Wisdom

To embrace Confucius’ wisdom in modern times, one can start by:

Reflecting on Personal Values: Regular self-reflection can help align actions with ethical principles.

Prioritizing Ethical Leadership: In leadership roles, emphasize integrity and benevolence alongside strategic goals.

Fostering Virtue in Communities: Encourage and model virtuous behavior within communities and organizations, creating a culture that values “Ren.”