True Virtue vs. Empty Fame: Understanding Confucian Ethics

Zi Zhang asked, “How can a scholar be called accomplished?” The Master said, “What do you mean by accomplished?” Zi Zhang replied, “He must be well-known in the country and well-known in the family.” The Master said, “That is hearing, not accomplishment. Accomplished people are straightforward and righteous, they observe words and look at colors, and they are considerate of others (3). They are accomplished in the country and accomplished in the family. But those who are known for their reputation are those who act in accordance with what they say, and who do not doubt their actions. They will be well-known in the country and in the family. Zizhang replied, “He must have a reputation in the court of the king and in the fief of the nobleman.” Confucius said, “This is only a false reputation, not a reputation. The so-called reputation is to be upright, to follow the rules of propriety, to be good at reading people’s words, to be good at reading people’s faces, and to always think of being humble to others. Such a person can be well-known in the court of the king and in the fief of the nobleman. As for those who have a false reputation, they only pretend to be benevolent on the outside, but in their actions they actually go against benevolence, and they are not ashamed to call themselves benevolent. But no matter whether they are in the court of the ruler or in the fief of the minister, they will certainly have a reputation.

Commentary

In this chapter, Confucius proposes a pair of opposing terms, namely “renown” and “achievement.” “Wen” is a false reputation, not a prominent one; ‘da’ requires that the scholar-official must have the virtues of benevolence, righteousness, and propriety from the bottom of his heart, and pay attention to his own moral cultivation, rather than just pursuing a false reputation. Here, it is also about matching name and reality, and being consistent in both appearance and reality.

In the conversation between Confucius and his disciple Zizhang, the concept of “达” (dá), often translated as “achievement” or “attainment,” is explored in depth. Zizhang queries Confucius on what defines a truly accomplished individual, to which Confucius responds with a distinction between mere reputation (“闻”, wén) and genuine achievement.

Confucius elucidates that true “达” goes beyond mere external fame; it requires inner virtue, adherence to righteousness, and a deep understanding of propriety. He emphasizes the importance of sincerity in actions and humility in demeanor, traits essential for success both in the court of the ruler and among the nobility.

The discussion underscores Confucius’ belief in the alignment of inner character with outward reputation. He criticizes those who cultivate superficial fame without embodying moral integrity, contrasting them with individuals whose actions reflect genuine virtue and consideration for others.

Confucius’ teachings on “达” resonate deeply in Chinese philosophy, highlighting the enduring value of moral rectitude and genuine achievement over mere appearances. His insights continue to offer profound lessons on personal conduct and societal contribution, transcending cultural boundaries to resonate with audiences worldwide seeking meaningful and enduring success.

This article explores Confucius’ perspective on the dichotomy between hollow fame and genuine achievement, providing insights into Chinese philosophical thought that remain relevant and instructive today.