Understanding Confucius: Beyond Knowledge of Rites and Music
5-13 Zigong said, “The writings(1) of Husbandman Zi can be obtained and heard; the words of Husbandman Zi about sex(2) and the Way of Heaven(3) cannot be obtained and heard.”
[Commentary
(1) Articles: here refers to the poetry, books, rituals and music, etc., taught by Confucius.
(2) Sex: human nature. In the seventeenth chapter of Yangguo, it talks about sex.
(3) The Way of Heaven: the Mandate of Heaven. In the book of the Analects, Confucius speaks of heaven and fate in many places, but there is no mention of Confucius’ remarks on the Way of Heaven.
[Translation
Zigong said, “The knowledge of rites, music, poetry, and books taught by a teacher can be learned by hearing and hearing; the theory of human nature and the way of heaven taught by a teacher cannot be learned by hearing and hearing.”
[Commentary
In Zigong’s view, the specific knowledge of rites, music, poetry, and books taught by Confucius was tangible and could be learned by hearing and hearing alone, but the theories about human nature and the Way of Heaven, which were profound and mysterious, could not be learned by hearing and hearing, and had to be engaged in inner experience before they could be grasped.
According to his disciple Zixia, these teachings are accessible and can be learned through listening and study. However, the deeper aspects of Confucian thought—those concerning human nature and the cosmic order—require more than just auditory learning; they demand an inner, experiential understanding.
The Teachings of Confucius: Accessible vs. Esoteric Knowledge
In Confucianism, there is a clear distinction between tangible knowledge and profound philosophical insights. The former includes the study of rites (li), music (yue), poetry (shi), and history (shu)—elements that can be readily learned through education and practice. These aspects are structured, formal, and can be understood by hearing and studying.
On the other hand, Confucius’s teachings on human nature (xing) and the cosmic order (tiandao) delve into more abstract realms. These concepts are not merely intellectual; they involve a deep, personal engagement with the principles of existence and morality. To grasp these ideas fully, one must engage in introspection and personal experience. They are not simply learned but lived.
The Challenge of Understanding Human Nature and Cosmic Order
The nature of human beings and the cosmic order, according to Confucius, are complex and elusive. They cannot be fully captured through external study alone. Instead, understanding these concepts requires a profound internal process. Confucius believed that true comprehension comes from personal reflection, moral development, and living according to ethical principles.
Why It Matters
This distinction highlights a significant aspect of Confucian philosophy: the importance of inner cultivation over mere external learning. It suggests that while knowledge can be taught and shared, the deeper truths of human nature and the universe are accessible only through personal growth and inner understanding.
In practical terms, this means that educational efforts should not only focus on transmitting knowledge but also on fostering environments where individuals can explore and develop their inner selves. By doing so, one aligns with Confucian principles and achieves a more profound grasp of life’s deeper meanings.
Confucius’s teachings offer a dual approach to learning: one that addresses the practical and the philosophical. While knowledge of rites, music, poetry, and history can be acquired through study, understanding the nature of human beings and the cosmic order requires a deeper, more personal engagement. This dual approach encourages a balanced pursuit of both external knowledge and internal wisdom, reflecting the richness and depth of Confucian thought.