Confucius on Virtue: Finding the True Gentleman in a World of Facades

7·26 The Master said, “I have not been able to see a sage, but if I can see a superior man, that will do.” The Master said, “I have not been able to see a good man, but if I can see one who is constant, that will do. It is hard to be constant when one pretends to be rich when one is poor, to be full when one is empty, and to be prosperous when one is in straitened circumstances.”

[Notes]

(1) Si: just.

(2) Heng: refers to perseverance.

(3) Yue: poverty.

(4) Tai: here means luxury.

[Translation]

Confucius said, “I can’t see a sage, but I can see a gentleman, and that’s enough.” Confucius also said, “I can’t see a good person, but I can see a person who is consistent (maintains good character), and that’s enough. Those who pretend to be something they are not, who are empty but pretend to be full, who are poor but pretend to be rich, are not persevering (in maintaining good character).”

[Commentary]

Confucius seems to have felt a sense of despair at the state of society at the end of the Spring and Autumn Period, when “rites and music were in ruins.” He thought it would be difficult to find “sages” and “good people” in such a social context, and that those who “pretend to be full when they are empty and pretend to be content when they are not” were everywhere. In such a situation, it would be enough to see “gentlemen” and “those who are persistent.”

Confucius famously said, “I am unable to see the sage, but if I can see the gentleman, that is enough.” He further commented, “I cannot meet a truly good person, but seeing someone who is consistent in their virtues is also sufficient. It is hard to find someone who maintains integrity in a world where many pretend to be what they are not—displaying emptiness as fullness and poverty as wealth.”

This statement reveals Confucius’s disillusionment with the moral decay he perceived around him. The Spring and Autumn period was marked by political instability and societal upheaval, leading to a decline in traditional values and norms. In such a chaotic environment, finding individuals who genuinely embodied the virtues of the sage or the truly good person was an arduous task.

Confucius’s notion of the “sage” represents the highest standard of virtue and wisdom, someone who leads by example and whose moral character is beyond reproach. However, he acknowledged the improbability of encountering such a figure. Instead, he placed value on the “gentleman” (or junzi), an individual who consistently adheres to ethical principles, showing integrity and steadfastness even when faced with challenges.

In his reflection, Confucius highlighted a critical observation: many people were more concerned with outward appearances than with genuine substance. They would project an image of wealth and success while hiding their true impoverished state or mask their inner emptiness with superficial displays of fullness. Such individuals, lacking sincerity and depth, found it challenging to maintain a steady moral compass.

The lesson Confucius imparted is timeless and universally applicable. In a world where appearances often mask reality, the ability to discern true character from mere pretense is invaluable. For Confucius, encountering a person who consistently upholds their principles, even amidst the prevailing dishonesty, was a source of fulfillment.

The essence of this teaching is not just about finding exemplary individuals but about striving to be one. By cultivating our own virtues and maintaining integrity, we can navigate through the facades that surround us and contribute positively to our society. Confucius’s emphasis on consistency in character serves as a guide for those seeking to live a life of true virtue and purpose.