Understanding the Concept of ‘Rectification of Names’

6-25 The Son said, “Goblet(1) not goblet, goblet! Goblet!”

[Commentary

(1) Goblet: yin gū, an ancient utensil for holding wine, rounded above and below, ribbed, with a capacity of about two liters. Later the goblet was changed, so Confucius thought that the goblet did not look like a goblet.

[Translation

Confucius said, “The goblet doesn’t look like a goblet anymore, is this considered a goblet? Is this considered a goblet?”

[Commentary]

In Confucius’ thought, the Zhou Rites are fundamentally unchangeable, from the well-field to the punishment; from music to drinking utensils, everything stipulated by the Zhou Rites is perfect and even sacrosanct. Here Confucius lamented the fact that things nowadays do not live up to their names, and advocated “correcting the names”. In particular, Confucius said that it is intolerable for the present society to have “a ruler who is not a ruler, a minister who is not a minister, a father who is not a father, and a son who is not a son”.

In the world of ancient Chinese philosophy, few figures are as influential as Confucius. His teachings, deeply rooted in respect for tradition and societal norms, continue to shape discussions about ethics, governance, and social harmony. One striking example of this is found in Confucius’s reflection on the ancient wine vessel known as the “觚” (gū), which provides a fascinating glimpse into his broader philosophical concerns.

In a brief yet profound statement, Confucius lamented: “觚不像个觚了，这也算是觚吗？这也算是觚吗？” Translated, this means: “The gū no longer resembles a gū; can this still be called a gū? Can this still be called a gū?”

The Significance of the ‘Gū’

To fully appreciate this statement, it is essential to understand what a gū represents. Historically, a gū was a traditional Chinese wine vessel with a distinctive shape: rounded at the top and square at the bottom, often adorned with intricate designs and capable of holding about two liters of liquid. It was not just a practical object but a symbol of the refined culture and ceremonial practices of the time.

However, as Confucius observed, the gū had undergone changes, losing its original form and function. This alteration was not merely a physical transformation but, in Confucius’s view, a symbolic deviation from the ideal standards established by tradition.

The Philosophy Behind the ‘Rectification of Names’

Confucius’s lamentation about the gū is more than a commentary on an object’s appearance; it is a reflection of his broader philosophical principle known as the “rectification of names” (正名, zhèngmíng). This principle emphasizes that for society to function harmoniously, everything must align with its proper name and role. In other words, names and titles should accurately reflect the true nature and function of things.

For Confucius, this concept was crucial in maintaining social order and moral integrity. He believed that when roles and objects lose their true meaning or are misrepresented, it leads to confusion and disorder. This principle is evident in his criticism of contemporary society, where he observed that rulers were no longer true to their roles, officials were not fulfilling their duties, and familial relationships were deteriorating.

The Broader Implications

Confucius’s critique of the altered gū and his call for the rectification of names reflect his deep respect for the traditions and standards of the Zhou dynasty. The Zhou dynasty’s rituals, governance, and social norms were, in his view, the epitome of proper order and ethical behavior. When these were compromised, it was not just a matter of superficial change but a fundamental threat to social harmony and moral values.

This philosophy extends beyond Confucius’s time and resonates with contemporary issues. In modern contexts, it can be applied to debates about cultural preservation, the authenticity of traditions, and the importance of maintaining integrity in various aspects of life.