The Ethics of Withdrawal: Confucius’ Critique of Escapism and Duty
Zilu followed him and met an old man carrying a basket on a stick (1). Zilu asked, “Have you seen the Master?” The old man said, “If you are not diligent in your four limbs and do not distinguish between the five grains, who is your teacher?” He planted his staff and weeded. Zilu stood with his hands clasped. He stopped Zilu from staying the night and killed a chicken to make millet porridge (3) and fed it to him (4). He saw his two sons. The next day, Zilu went to report. The Master said, “He is a recluse.” He told Zilu to go and see him again. When he arrived, he was already gone. Zilu said, “It is not right to not serve. The rules of seniority and juniority cannot be abandoned; how can the rules of the ruler and the subject be abandoned? If you want to purify yourself, you will disrupt the great principles. A gentleman’s employment is to carry out his righteousness. The way is not carried out, and I already know it.”
[Notes] (1) 蓧: a bamboo tool used for weeding in ancient times. (2) Four limbs are not diligent, five grains are not distinguished: one theory is that the old man is referring to himself. Fēn is manure; bù is a tone word meaning “I am too busy sowing the five grains to know who your teacher is.” Another theory is that the old man is scolding Zilu, saying that he is not diligent and does not know the five grains. Most people believe the second theory. We think that Zilu and the old man just said one sentence, and the old man did not know whether Zilu was really not diligent and did not know the five grains. Therefore, we agree with the first theory. (3) Millet: pronounced shǔ, a sticky millet. (4) Eat: pronounced sì, to give something to eat.
[Translation] Zilu was traveling with Confucius and fell behind. He met an old man who was using a walking stick to carry a tool for weeding. Zilu asked, “Have you seen my teacher?” The old man said, “I am too busy working to plant the five grains, so how could I care about who your teacher is?” Then he used his walking stick to remove the weeds. Zilu stood respectfully with his hands clasped. The old man invited Zilu to stay at his house, killed a chicken and made millet rice for him to eat. The next day, Zilu caught up with Confucius and reported the incident to him. Confucius said, “This is a hermit.” He told Zilu to go back and take another look. When Zilu got there, the old man had already left. Zilu said, “It is not right not to be an official. The relationship between the young and the old cannot be abandoned; how can the relationship between the ruler and the minister be abandoned? He wanted to be clean, but he destroyed the fundamental relationship between the ruler and the subject. A gentleman only takes up a position to practice the righteousness of the ruler and the subject. As for the inapplicability of the Dao, he knew it long ago.
[Commentary] In the past, there was a period of time when people thought that the old man in this chapter said, “Four limbs are not diligent, five grains are not distinguished,” which was a criticism of Confucius by the working people. This is probably a problem of understanding and thinking. We don’t want to comment on this much, because at the time it was not a scientific study, but a political need. In fact, the main point of this chapter is not this, but the summary made by Zilu later. That is, it is not right to live in seclusion in the mountains, and the relationship between the old man and his son is still maintained, but the relationship between the ruler and the subject is abandoned. This is something Confucianism has never advocated.
Confucian philosophy often grapples with the tension between personal virtue and public duty. In an intriguing episode, Confucius encounters a recluse who embodies the conflict between isolation and engagement with societal responsibilities. This episode, recorded in the Analects (18:7), offers a compelling reflection on the ethics of withdrawal and the importance of fulfilling one’s societal roles.
Encounter with the Recluse
Confucius and his disciple, Zilu, journey through the countryside. Zilu, lagging behind, meets an old recluse working diligently in the fields. The recluse, using a bamboo tool to clear weeds, is approached by Zilu, who inquires about Confucius’ whereabouts. The old man responds, “I am too busy with my own work—planting the crops and tending to the fields—to know much about your teacher.”
Despite this initial dismissal, the recluse invites Zilu to stay overnight, preparing a meal of chicken and millet for him, and introduces his sons. The following day, Zilu reports the encounter to Confucius, who reflects on the man’s behavior with disappointment.
Confucius’ Reflections
Confucius characterizes the recluse as an “hermit,” someone who deliberately withdraws from the complexities of societal engagement. Confucius criticizes this approach, highlighting that avoiding public service is not a viable path. He asserts that the natural order of relationships—between rulers and subjects, and between elders and juniors—must be upheld. Abandoning these responsibilities in favor of personal purity or retreat is seen as a dereliction of duty.
Confucius’ critique centers on the idea that individuals cannot simply retreat from the moral obligations that bind them to society. The recluse’s choice to remain isolated, while maintaining personal relationships within his household, reflects a broader criticism of those who avoid public service yet cling to personal and familial duties. Confucius argues that the ideal “gentleman” or “junzi” must engage with the world and fulfill their societal roles, rather than evading them.
The Broader Implications
This episode underscores a key tenet of Confucian thought: the importance of active participation in societal governance and moral duties. Confucius advocates for an active role in public life, emphasizing that personal virtue and public service are interlinked. The hermit’s withdrawal is portrayed as a failure to live up to the ethical demands of one’s position and responsibilities.
In contrast to Daoist philosophies, which often celebrate withdrawal from societal affairs as a means to attain harmony, Confucianism argues that true virtue involves navigating and improving the social order. By rejecting the notion of escaping societal obligations, Confucius highlights the significance of maintaining moral integrity within the public sphere.
Confucius’ encounter with the recluse and the subsequent reflections reveal the Confucian stance on the role of individuals in society. While personal virtue is important, it is equally crucial to engage actively in the responsibilities of governance and social ethics. The episode illustrates the Confucian belief that societal engagement is essential to maintaining moral and social order, and that true virtue is demonstrated through one’s commitment to public duties and relationships.
this episode from the Analects serves as a powerful reminder of the importance of balancing personal integrity with active participation in societal responsibilities. It challenges us to consider how we navigate our own roles and obligations in the complex tapestry of social and moral life.