Confucian Wisdom: Lessons from His Students’ Traits

Chai (1) was also stupid (2), and Zi (3) was also stupid (4), and Shi (5) was also stupid (6).

[Notes]

(1) Chai: Gao Chai, courtesy name Zi’ao, a student of Confucius, 30 years younger than Confucius, born in 521 BC.

(2) Yu: According to the old notes, this refers to the foolishness of being straightforward, not being stupid.

(3) Lu: dull.

(4) Bi: pì, partial, extreme, evil.

(5)喭: yàn, reckless, rude, fierce.

Translation:

Gao Cai was foolish and straightforward, Zeng Shen was slow-witted, Zhuan Sun was extreme, and Zhong You was reckless.

Commentary:

Confucius believed that his students were biased and did not conform to the middle way, and that their qualities and virtues must be corrected. This passage also expresses Confucius’s idea of the middle way. Zhongyong is a kind of compromise and reconciliation, and reconciliation and compromise are a state in the process of development of things, which is relative and temporary. Confucius revealed this state of things in the process of development and summarized it as “zhongyong,” which is a contribution to the history of ancient Chinese knowledge.

Confucius, one of China’s most revered philosophers, often shared his insights on virtue and character through reflections on his own students. One such reflection highlights the distinct traits of his disciples: 高柴 (Gao Chai), 曾参 (Zeng Shen), 颛孙师 (Zhuansun Shi), and 仲由 (Zhong You). These observations not only reveal their individual characteristics but also serve as a profound lesson on the concept of “Zhong Yong” or “the Doctrine of the Mean,” a cornerstone of Confucian thought.

Gao Chai: The Straightforward Yet Stubborn

Gao Chai, known for his straightforwardness, is described as “愚直” (yú zhí), a term that might seem negative at first glance. However, it’s essential to understand that “愚” (foolish) in this context refers to a kind of simplicity combined with steadfastness, rather than actual foolishness. Gao Chai’s approach was characterized by a blunt honesty and a lack of subtlety in his interactions. While this straightforwardness is a virtue in its own right, Confucius recognized that such a trait needed to be balanced with more nuanced understanding and flexibility.

Zeng Shen: The Slow Yet Thoughtful

Zeng Shen, another of Confucius’s disciples, is described as “迟钝” (chídùn), which translates to “slow-witted” or “dull.” This doesn’t imply a lack of intelligence but rather a slower, more deliberate approach to learning and decision-making. Confucius valued Zeng Shen’s thoughtfulness, acknowledging that his slower pace allowed him to process information deeply and reflect thoroughly before acting.

Zhuansun Shi: The Radical and Extreme

In contrast, Zhuansun Shi is noted for his “偏激” (piānjī), meaning he was inclined towards radical or extreme views. His tendency towards extremism in his opinions was a challenge in Confucian teaching, where moderation and balance are key. Confucius saw the need for Zhuansun Shi to temper his views and adopt a more moderate stance to align with the Confucian ideal of balance.

Zhong You: The Reckless and Impulsive

Lastly, Zhong You is described as “鲁莽” (lǔmǎng), which means reckless or impulsive. His lack of restraint and tendency to act without due consideration were seen as obstacles to achieving the Confucian virtue of “Zhong Yong.” For Confucius, Zhong You’s impulsiveness needed to be moderated with greater self-discipline and thoughtful deliberation.

The Doctrine of the Mean

These observations of Confucius’s students offer a valuable lesson in the principle of “Zhong Yong” or “the Doctrine of the Mean.” This concept emphasizes balance and moderation, advocating for a harmonious middle ground between extremes. Confucius’s critique of his students’ traits reflects his broader philosophical commitment to this balanced approach, underscoring that virtues must be cultivated through moderation rather than excess.