Understanding the Analects of Confucius

A New Translation of Lunyu with Annotations

Peimin Ni

• Editorial: SUNY Press
• Año: 2017
• ISBN:
  9781438464527
• Categoría: Theology & Religion
• Categoría: Asian Religions

Winner of the 2019 Aldo and Jeanne Scaglione Prize for a Translation of a Scholarly Study of Literature presented by the Modern Language Association The Analects of Confucius is arguably the single most influential work of China's cultural heritage. In this new English translation, Peimin Ni accomplishes the rare feat of simultaneously providing a faithful translation of the text, offering his own reading based on gongfu (practice) perspective, and presenting major alternative readings to help the reader understand how diverse interpretations and controversies arise. In addition to the inclusion of the original Chinese text, Ni adds a comprehensive introduction, a discussion of key terms, annotations, and extensive cross-references. In doing so, Ni makes the text accessible and engaging for today's audience.

Lunyu

The Analects

Yu 语 in the term lunyu is relatively simple. It means discussion or conversation, which is different from yan 言, straightforward talking. Lun 论 is more complicated. According to a preface attributed to HUANG Kan,1 there were three main lines of interpretation of the word lun in lunyu. The first approach reads it from its pronunciation, so they either read it as lún 伦, meaning order or reason, or as lún 纶, fabric of a society, or as lún 轮, wheel, which implies all-around completeness that is able to generate infinite motion and change. The second approach reads it according to the meaning of lùn 论, discussion: “That is to say that this book came from the disciples, so they must have held careful discussions to reach general agreements before they wrote anything down. That which was written down must have been discussed; that is why it is called lùn.” The third approach takes the difference between lún and lùn to be the result of southern and northern dialects, but since the details of the difference in pronunciation seemed unclear, this view could not be substantiated. Huang explains that the standard way of writing it as lùn 论, discussion, but pronouncing it as lún 伦 is meant to synthesize the first two approaches:

Taking the written word as lùn 论 is to indicate clearly that this book did not come from one person. Its subtle implications are deep and far-reaching, which cannot be fully expressed without having been discussed. Taking the pronunciation as lún 伦 is to indicate clearly that the book contains profound reasons, which can serve as the fabric of a society, whether ancient or modern; and from the start to the end, its circulation is inexhaustible. Relying on the written character, the historical origin of the book is demonstrated and the meaning is laid out; with the choice of the pronunciation, the reason is held up and the significance is laid out. When the meaning and the significance are both made clear, and the reason and the origin synthesized, the all-around and penetrating teaching should thereby be displayed. (The preface to Lunyu Yishu 论语义疏 [Subcommentary for the Meaning of the Analects], in HUANG Kan, 2–3)

Although the book has been known as Lunyu since the Han dynasty, SHI Yongmao believes that it was originally simply referred to as Zhuan 传, “the Teaching,” and then it started to be called Kong Zi Lunyu (Master Kong’s Analects), parallel to other famous books emerged during the time, such as Lao Zi, Zhuang Zi, Mo Zi, Meng Zi, and Xun Zi. Later, people omitted Kong Zi and abbreviated it as Lunyu.2 There is abundant textual evidence that the book was referred to as Zhuan in the early Han and never as Lunyu. In between, however, there are numerous references to the book as Kong Zi (see Shi, 12–17). This is a significant point to keep in mind because it means that quotes in old texts that begin with “Kong Zi says …” may not be Confucius’ sayings; instead, they may mean “The Book of Kong Zi [i.e., Lunyu, the Analects] says.…”

学而第一 Book 1

1.1子曰：「学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？」

The Master said, “To learn (xue 学) and to practice (xi 习) what is learned repeatedly (shi 时), is it not pleasant? To have companions (peng 朋) coming from far distances, is it not delightful? To be untroubled when not recognized by others, is this not being an exemplary person (junzi 君子)?”

When unspecified, “the Master” always refers to Confucius.

Confucius believes that, biologically, human beings are similar in nature. It is through practice (xi 习) that they diverge (17.2). Because the word xi also means “review” in modern Chinese, the first statement is sometimes read as “To study and review what is studied repeatedly, is it not pleasant?” This reading would make the statement an exaggeration, because reviewing the same thing repeatedly will more likely make a person bored instead. For Confucius, learning is not so much about stockpiling propositional knowledge as it is about gaining embodied abilities and transformation of the person, which Song and Ming dynasty Confucians call gongfu. For this kind of learning, the instructor’s teaching can only be understood and appreciated through one’s own diligent practice. It can be a source of joy because only through repeated practice can one gradually gain a deeper awareness of what is learned and see its emerging benefits. The joy derived from such practice can be so powerful that it made Confucius’s disciple YAN Hui “unable to stop even if he wanted to” (9.11). It is therefore not convincing to read xue narrowly as studying books, as HUANG Shisan 黄式三 (1789–1862) did (see CHENG Shude, 4).

The word shi 时 has also been taken as “at the appropriate time” by XING Bing 邢昺 (932–1010), thus rendering the first statement: “To learn and to practice what is learned at the appropriate time, is it not pleasant?” (see Xing, 2457). Although the original Chinese reads a little less naturally this way, the emphasis on practicing at the right time makes perfect sense. One may use “it is never too late to learn” to encourage late learning, yet it is undeniable that learning is easier when one is still young. It is also important to practice what is learned before one forgets it.

The Chinese word rendered as “companion” here is peng 朋, which, according to BAO Xian 包咸 (7 BCE–65 CE)’s commentary, meant “those who shared the same gate.” However the concept might be broadened, it was (and still is) different from you 友, or “friend.” Having companions coming from a “far distance” is an indication of a person’s virtuosity. An exemplary person has the ability to “make others happy, if they are nearby, and attracted, if they are far away” (13.16, see also 16.1).

The last statement also contains the idea that the purpose of learning is to improve oneself rather than to impress others (14.24). Exemplary persons focus on doing what deserves to be acknowledged or appreciated, and on giving proper acknowledgment to others (cf. 4.14, 1.16). They do not demand all-around perfection from others. If others fail to recognize them, they will forgive them rather than become resentful of them.

As for the reason why, of all the teachings of the Master, this passage is placed at the very beginning of the entire book, there are also different opinions. In general, it seems to be that the Master’s teachings are centered around learning—not just bookish learning but practical learning that would result in the transformation of the person. Such a person will have a joyful life and will particularly appreciate the joy of having harmonious interactions with people, near or far. Although they enjoy the pleasure of having companions, they will not be disturbed if not recognized—because their learning is “for the self” (cf. 14.24). HUANG Kan and XING Bing believe that the three parts of the passage show a process of starting to learn to becoming a teacher. Some others (such as LI Zehou 李泽厚), however, believe that there is no particular reason behind placing this passage at the beginning.

1.2有子曰：「其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，未之有也。君子务本，本立而道 生。孝弟也者，其为仁之本与！」

Master You said, “There are few who, being filial (xiao 孝) and fraternal (di 弟), are fond of offending their superiors. There has been none, who, not liking to offend against his superiors, has been fond of stirring up chaos. Exemplary persons cultivate the root, for having the root established, the Way will grow. Filial piety and fraternal love—they are the root of human-heartedness (ren 仁), are they not?”

“Master You” refers to YOU Ruo 有若, one of the only two disciples of Confucius consistently honored as a master in the Analects.3 This is evidence that his disciples were heavy-handed in compiling and editing the Analects, or that he was highly respected by his peers, or both.

Filial piety (xiao 孝) means love, devotion, duty, and respect for one’s parents, but it can be extended to elders of earlier generations. Fraternal responsibility (di 弟) refers to love and respect of younger brothers to elder brothers, which can be extended to others of one’s own generation.

Some commentators suspect that the word ren 仁 is used here as its homophone ren 人, human (as in the case of 6.26); hence, the last part should be “the root of being human.”

The root metaphor plays an important role here. Passage 2.21 suggests that Confucius also takes being filial as the root of a good government. The idea of filial piety shows the fundamental difference between the Confucian view of love, which starts from one’s immediate family and then extends outward, and universal love without discrimination, most famously advocated by Mo Zi. The recognition of the primacy of familial love, a feeling that everyone is familiar through one’s experience, as a starting point of one’s cultivation for broader humanity puts Confucianism on a more easily recognized footing than abstract universal moral principles. A comparison ...

Índice

• Cover
• Title
• Copyright
• Contents
• Preface
• Conventions
• Acknowledgments
• Introduction
• Key Terms
• 论语 Lunyu–The Analects
• Notes
• Bibliography
• Index of Names and Terms in the Analects
• General Index
• Back Cover