1. What to learn?
- The Master taught us through his erudition, his conduct, his loyalty and his trustworthiness.
子以四教：文，行，忠，信。(7.25)
- Confucius taught his disciples using poems, documents, li and music. His students were about 3000. 72 of them were accomplished in 6 arts (六藝).
孔子以詩書禮樂教，弟子蓋三千焉，身通六藝者七十有二人 (Sima Qian, Shiji, 孔子世家 62) (Sima Qian: c. 145 – c. 86 BCE)
- 六藝 = 詩, 書, 禮, 樂, 易, 春秋 (Dong Zhong Shu, 春秋繁露, 玉杯 5) (Dong Zhong Shu: 179 – 104 BCE)
- 教以六藝，曰 禮, 樂, 射, 御, 書, 數 (徐幹 中論, 《治學》 1) (Xu Gan: 170 – 217)
- A villager of Da Xiang (達巷) said, “Great, isn’t he? Confucius. With his vast learning, he did not manage to make a name of himself.” The Master heard this and told his students, “What shall I try? Shall I try carriage driving? Or shall I try shooting? I think I will try carriage driving.”
達巷黨人曰：「大哉孔子！博學而無所成名。」子聞之，謂門弟子曰：「吾何執？執御乎？執射乎？吾執御矣。」(9.2)
- The Master said, “When you are at home, serve your parents. Outside the family, treat everyone with brotherly love. Be earnest and trustworthy. Comprehensively love all living beings but closeness should be based on ethical integrity. Conduct should come first. Then, read books (學文) when you have energy to spare.”
子曰：「弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。」(1.6)
- 學 v. 學文 v. 學問
- The Master said, “There are people who can recite all three hundred poems out of memory. But when they are entrusted with governing, they cannot manage. When they are sent on diplomatic missions, they cannot cope on their own. Numerous as they may be, they are all useless.
子曰：「誦詩三百，授之以政，不達；使於四方，不能專對；雖多，亦奚以為？」(13.5)
- Zi Xia said, “If you overcome talents, remove desires, serve your parents with all your might, serve your boss with devotion, abide by your words when socialising with friends, who can say that you haven’t learned? I will certainly say that you have learned.”
子夏曰：「賢賢易色，事父母能竭其力，事君能致其身，與朋友交言而有信。雖曰未學，吾必謂之學矣。」(1.7)
- 賢=to win, to be victorious. 賢= talents, erudition
- 易=to remove a dense thicket (易謂芟治草木) 色 = desires, temptation
- 以好色之心好賢則善 (2C – 3C commentary by He Yan 何晏)
- Regarding ‘teacher’, the Analects have:
- The Master said, “When I see talented people, I endeavour to align myself with them. When I see those who lack talent, I scrutinise myself. 子曰：「見賢思齊焉，見不賢而內自省也。」 (里仁 4.17)
- The Master said, “Whenever I am in a company of three, I find a teacher. I follow the one who is good. And I reform myself by not following the one who is bad. 子曰：「三人行，必有我師焉。擇其善者而從之，其不善者而改之。」(述而 7.22)
- Gong Sun Zhao of Wei asked Zi Gong, “From whom did Zhong Ni learn?” Zi Gong replied, “The way of King Wen and King Wu has not fallen to the ground and it now remains with the people. Talented ones have great knowledge. Those who lack talent have small knowledge. As the way of King Wen and King Wu is everywhere, how can the Master not learn? Why should there be a full time teacher?” 衛公孫朝問於子貢曰：「仲尼焉學？」子貢曰：「文武之道，未墜於地，在人。賢者識其大者，不賢者識其小者，莫不有文武之道焉。夫子焉不學？而亦何常師之有？」(子張 19.22)
2. How to learn?
- The Master said, “Perhaps there are people who say things they know nothing about. I don’t do that. You should gather a lot of information (多聞) and then choose the good things and follow them. You should experience a lot (多見) and you will understand. This is the way to knowledge.”
子曰：「蓋有不知而作之者，我無是也。多聞擇其善者而從之，多見而識之，知之次也。」(7.28)
- Zi Zhang learned in order to seek an employment. The Master said, “Study a lot (多聞) and eliminate doubtful information. If you cautiously say things which are not doubtful, you will make few mistakes. Experience a lot (多見) and eliminate the risks. If you cautiously do things which are not risky, you will have few regrets. When you make few mistakes in your speech and when you have few regrets in your conduct, an employment will come your way as a consequence.”
子張學干祿。子曰：「多聞闕疑，慎言其餘，則寡尤；多見闕殆，慎行其餘，則寡悔。言寡尤，行寡悔，祿在其中矣。」(2.18)
- The Master said, “Learning without thinking leads to false knowledge. Thinking without learning is dangerous.”
子曰：「學而不思則罔，思而不學則殆。」(2.15)
- Zi Xia said, “In order to excel in your task, you must learn. In order to excel in your learning, you must be entrusted with a task.”
子夏曰：「仕而優則學，學而優則仕。」(19.13)
3. Fond of learning?
- The Master said, “A noble man will eat but not seek to bloat out. He will have a dwelling but not seek comfort. He will be forthcoming in his conduct but cautious with his words. He will proceed along the Way and be upright. Such a man can be regarded as fond of learning.”
子曰：「君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉，可謂好學也已。」(1.14)
- Duke Ai (哀) asked, “Among your students, who is fond of learning?” Confucius replied, “A man called Yan Hui was fond of learning. He was unwavering in his wrath. He did not repeat the same mistake twice. Unfortunately, he died early. Now there is none. I have not since heard of a man who is fond of learning.”
哀公問：「弟子孰為好學？」孔子對曰：「有顏回者好學，不遷怒，不貳過。不幸短命死矣！今也則亡，未聞好學者也。」(6.3)
[Also see 11.7 季康子問：「弟子孰為好學？」孔子對曰：「有顏回者好學，不幸短命死矣！今也則亡。」 ]
- Zi Xia said, “If you constantly realise what you lack and do not forget what you are capable of, you deserve to be called someone who loves to learn.”
子夏曰：「日知其所亡，月無忘其所能，可謂好學也已矣。」(19.5)
4. 學而時習之，不亦說乎？(學而, 1.1)
- The Master said, ‘To learn and to put it into practice at the right moment; isn’t it wonderful!’
子曰：學而時習之，不亦說乎？(學而, 1.1)
- ‘Taming’ of Confucian Analect: Zhu Xi, Commentaries to four books. ‘While human nature is good in every instance, some reaches enlightment earlier than others. The slow learners must learn from the fast learners. What you have already learned must be frequently be revised (時時習). As you fully understand what you have learned, the pleasure can be found there. … Cheng Zi said, ‘Xi means ‘to revise again (重習)’. If you often rethink and discern the different meanings, you will immerse yourself in it. There lies the joy.’ … Mr Xie said, “時習” means there is not a moment when you do not practise (無時而不習). 朱喜(1130-1200) 四書章句集注: 人性皆善，而覺有先後，後覺者必效先覺之所為 … 既學而又時時習之，則所學者熟，而中心喜說. … 程子(1033-1107; 북송시대)曰 「習，重習也。時復思繹，浹洽(협흡)於中，則說也。」… 謝氏曰：「時習者，無時而不習
- Xun Zi: Where does learning start and where does it end? Learning starts with reciting canonical texts out of memory and ends with reading books on Li. (荀子, 勸學 12) (Xun Zi: 310 – 235 BCE)
- 時 = at the right time
- mobilise people at the right moment 使民以時 (1.5)
- Pheasants in the mountain bridge! It is the right time, It is the right time! 山梁雌雉 時哉時哉 (10.18)
- As he spoke only when it is the right time to speak, people did not hate his speech (夫子時然後言，人不厭其言) (14.13)
- Use the calendar of Xia (夏) dynasty 行夏之時 (15.11)
- When you are still young, as your physical energy is unsettled, you should watch out for physical attractions 少之時，血氣未定，戒之在色 (16.7)
- Confucius chose the moment when he is not around to come and express hit gratitude. 孔子時其亡也，而往拜之 (17.1)
- If you love to offer your service and yet miss the right timing repeatedly, can you be regarded as intelligent? 好從事而亟失時，可謂知乎 (陽貨17.1) (亟 qi = many times)
- Four seasons come and go, all creatures are born. But does Heaven speak? (四時行焉，百物生焉，天何言哉) (17.19)
- cf. (quoting Li Ji, ) In Spring, you memorise the canonical texts, in Summer, you learn to play musical instruments, in Autumn, you learn the ritual protocols, and in Winter, you read books. 「春誦，夏弦，秋學禮，冬讀書。」 (Also quoting Li Ji, ) In Spring and Autumn, you teach the ritual protocols and music. In Winter and Summer, you teach the Poems and the Documents. 春秋教以《禮》《樂》，冬夏教以《詩》《書》。
- 習 = to put it into practice,
- Master Zeng said, “Every day, I scrutinise myself about three things – , whether I was loyal when I undertake other people’s business; whether I was trustworthy in my dealings with friends; whether I put into practice what I teach.” 曾子曰：「吾日三省吾身：為人謀而不忠乎？與朋友交而不信乎？傳不習乎？」 (1.4)
- The Master said, “By nature, human beings tend to be similar. By actual practice, human beings tend to differ from each other.” 子曰：「性相近也，習相遠也。」 (陽貨, 17.2)
- A noble man must be cautious in what he does. 君子慎所習 (孔安國 2C – 1C BCE)
- If you actually practice good deeds, you become a noble man. If you actually practice evil deeds, you become petty and lowly. This is how human beings become different from each other. 若習於善則為君子 若習於惡則為小人, 是相遠也 (論語注疏)
- Through what we do, our nature becomes complete (習與性成), 尙書, 太甲上 3
- 習於禮, 習射, 習舞, 習吹, 習五戎 (禮記)
- 問道藝曰：「子習於某乎？」、「子善於某乎？」(禮記)
- Your leisure activities should be decent, your occupation should be presentable. 所游必有常，所習必有業 (禮記)
5. 何必讀書 (he bi du shu; Do I have to read books?)
- Zi Lu had Zi Gao appointed governor of Fei. The Master said, “You’re ruining a son of a decent man.” Zi Lu said, “You need to look after people. You need to look after the alters of the earth and grains. Why must one read books before he can be considered to have learned?” The Master said, “This is why I hate silver tongue.” 子路使子羔(자고)為費宰。子曰：「賊夫人之子。」子路曰：「有民人焉，有社稷焉。何必讀書，然後為學？」子曰：「是故惡夫佞者。」 (先進, 11.25)
- NB. Chai (= Zi Gao) is simple. Shen (= Zeng Zi) is dull and pompous. Shi (= Zi Zhang) is specious. You (= Zi Lu) is rough and tough. 柴也愚，參也魯，師也辟，由也喭 。(先進, 11.18)
- The Master had wonderful things to say about the Poems, the Documents and ceremonial protocols. Such wonderful things he had to say. 子所雅言，詩、書、執禮，皆雅言也。(7.18)
6. Can everyone learn? (Different capacity to learn)
- Confucius said, ‘Some people just understand. They are the top class. Those who learn and then understand are in the next class. Some people are dim and yet they learn. They are in the next class. Those who are dim and yet do not learn; they are in the lowest class.’
孔子曰：「生而知之者，上也；學而知之者，次也；困而學之，又其次也；困而不學，民斯為下矣。」 (季氏, 16.9)
- The Master said, “I am not a person who knows at birth. I just have an antiquarian interests and I diligently seek to learn.” 子曰：「我非生而知之者，好古，敏以求之者也。」 (述而, 7.20)
- Some know from birth, some know after learning, some know with difficulty. But they know it all the same. Some practise with ease, some practise with benefit, some practice with great deal of effort. But they achieve it all the same.
或生而知之，或學而知之，或困而知之，及其知之，一也；或安而行之，或利而行之，或勉強而行之，及其成功，一也。」(中庸, 20)
7. Gradual advancement
- Zi Gong said, “In poverty, yet not be abject; in affluence, yet not be arrogant. How’s that?” The Master said, “Possible. But still, it is not as good as being poor yet in delight; being rich yet fond of Li.” Zi Gong said, “The Odes have it, ‘Like a gem! Now quarried, now filed, now sculpted and now polished!’ Is that what you mean?” The Master said, “Ci, Now we can talk poetry together! I tell you one thing and you understand the next.” 子貢曰：「貧而無諂，富而無驕，何如？」子曰：「可也。未若貧而樂，富而好禮者也。」子貢曰：「《詩》云：『如切如磋，如琢如磨。』其斯之謂與？」子曰：「賜也，始可與言詩已矣！告諸往而知來者。」 (學而, 1.15)
8. A sense of balance
- Master You said, “If your promise is close to righteousness, you may carry out your promise. If your politeness is close to Li, you can avoid humiliation. If you do not, as a result, lose your popularity, you can be a leader. 有子曰：「信近於義，言可復也；恭近於禮，遠恥辱也；因不失其親，亦可宗也。」(1.13)
- If you cherish 仁 (ren) and neglect learning, you will end up being stupid; If you cherish wisdom and neglect learning, you will end up being undisciplined. If you cherish trustworthiness and neglect learning, you will end up being a gangster; If you cherish honesty and neglect learning, you will end up being caught in a straightjacket; If you cherish courage and neglect learning, you will end up being disruptive; If you cherish firmness and neglect learning, you will end up being crazy.” 好仁不好學，其蔽也愚；好知不好學，其蔽也蕩；好信不好學，其蔽也賊；好直不好學，其蔽也絞；好勇不好學，其蔽也亂；好剛不好學，其蔽也狂 (陽貨, 17.8)