1. SeanLing
5/14/2015
Prof.Nienhauser
Virtue in Confucius’ Analects
The Analects of Confucius, or the Lun Yu, were written about 500 BC and are traditionally
attributed to Confucius, although much of the text was written by his students years after Confucius’
death. The final version of the text was published during the mid-Han dynasty. During the early Han
dynasty the Analects was only regarded as a commentary on the Five Classics of Confucianism, but the
status of the Analects eventually became one of the central texts of Confucianism by the end of that
dynasty. During the late Song dynasty, the importance of the Analects as a philosophywork was raised
above thatof the olderFive Classics,anditwasrecognizedasone of the "FourBooks" of Confucianism.It
consistsof Confucius’moral and philosophicalvalues anddiscusseshisviewsonhow the world,especially
itspeople,shouldbehaveandact.A prominentthemeinthe first10chaptersof the bookconcernsvirtue.
Confucius not only discussed several different types of virtue; he touched on the effects of virtue on
people andthe surroundingenvironment. Goodnessorhumanenessisregularly depicted inthe textasa
virtue attained by knowledge and the observation of ritual. Virtue is representedin the Analects by the
gentleman who lives a life of moderation. Confucius also saw a responsibility to one's parents and
ancestors as instrumental in the development of virtue. Finally, Confucius preachedthat virtue is never
alone; it always has neighbors.
Confuciussaidthatone kindof virtue isgoodnessorhumanness,andthatone mustcontinuously
learnmore aboutthe worldanddo thingsthe way they should be done. In the Analects4.2, the master
said,“WithoutGoodness,one cannot remainconstantin adversityandenjoyenduringhappiness.Those
who are Good feel at home in Goodness, whereas those who are clever follow Goodness because they
feel thattheywill profitfromit.”If youare notgood,says Confucius,youwillsuccumbtothe temptation
to do bad thingsinorderto getaheadin life.Youalsowill notstayhappy withoutgoodnessbecause you

2. SeanLing
5/14/2015
Prof.Nienhauser
will eventuallybecomeconceitedandlazy.Inaddition,people whoare trulygoodare spontaneouslyand
naturally good, while people who are good for the sake of self-interestmay just be doing the intelligent
thing.In otherwords,Confuciusisconcernedwithwhetherpeople are choosinggoodnessinorderto fit
in and gain for themselves, or are they good for the right reasons? Confucius understood that being
virtuousmaynotalwaysbe the smartestthingtodo,andthatwhenadversitystrikes,thosewhoare good
outof self-interestwill inevitablychooseanon-virtuouspathif itleadstogreaterrewardsforthemselves.
The pursuitof knowledge isdescribedinthe Analects1.16 whenthe Master said,“Do not be concerned
aboutwhetherornotothersknowyou;be concernedaboutwhetherornotyouknow others.”Confucius
imploreshisdisciplestofocusonlearningandcultivatingtheirspiritsfortheirownsake andbe dismissive
of public opinion. Instead, one should improve oneself enough that he or she can begin to judge others
effectively and constructively, as Confucius did. Thus, goodness as a virtue was viewed as particularly
complex byConfuciusandhisfollowers;itshouldbe constantlycultivatedbyaquestforknowledgewhile
being good for goodness sake, not just to fit in or for personal gain.
The Analects also depicts virtue as living according to a balance between two extremes. Master
You explained the Confucian view in the Analects 1.12: “When it comes to the practice of ritual, it is
harmonious ease that is to be valued…If you merelystick rigidly to ritual in all matters, great and small,
there will remainthat which you cannot accomplish.Yet if you know enough to value harmonious ease
but try to attain it without being regulated by the rites, this will not work either.” Confucius and his
disciples believedthat ritual behavior ought to be balanced by easy joy and harmony if it is to be really
valued.Atthe same time,one shouldnot justfocus on “harmoniousease”withoutadheringcorrectlyto
ritual; otherwise, one will not be able to realize his or her potential. In addition, Confucius says in the
Analects 6.29: “Acquiring virtue by applying the mean-is this not best?” This statement describes the
doctrine of the mean,whichadvocates maintainingbalance andharmonyinone’sbehaviorandthoughts.
Itwasconsideredvital todirect themindtoastate of constantequilibrium inordertobe virtuous,because

3. SeanLing
5/14/2015
Prof.Nienhauser
according to Confucius in the text The Doctrine of the Mean, “the personwho follows the mean is on a
path of dutyand must neverleave it.”Therefore,moderationisdescribedasa responsibilityof the ideal
Confucian gentlemen. This doctrine of the mean is specifically usedto define a balance betweennative
substance and cultural refinement when Confucius says in the Analects 6.18: “When native substance
overwhelmsculturalrefinement,theresultisacrude rustic.Whenculturalrefinementoverwhelmsnative
substance,the result isa foppishpedant.Onlywhenculture andnative substance are perfectlymixedad
balanceddo you have a gentleman.”Achievingthe perfectbalance betweenthe twoextremes couldbe
regarded as a rite of passage for followers of Confucius.
Respect for elders, especially for one’s older relatives, is a major component of virtue in the
ConfucianAnalects.MasterYouelaboratesonthisideainthe Analects1.2whenhe says“A youngperson
who is filial and respectful of his elders rarely becomes the kind of person who is inclined to defy his
superiors, and there has never been a case of one who is disinclinedto defy his superiors stirring up
rebellion…Mightwenotsaythatfilial pietyandrespectforeldersconstitutethe rootsof Goodness?”This
is a typical theme espoused by Confuciusand his disciples: social and political harmony occurs naturally
whenyoungpeople give the properrespectand helpto theirelders.Thisismade easierif the eldersset
a goodexample fortheiryoungerkin,engenderingnatural obedience anddeference fromyoungpeople
to these same elders. Setting a good example occurs, according to Master You, when “The gentleman
applieshimself tothe roots.Once the rootsare firmlyestablished,the Waywill grow.” A goodfoundation
is needed in order for society to flourish and be peaceful, and that foundation is based on family and
respect for authority. Filial piety includes loyalty to a parent’s wishes, as stated in the Analects 1.11 by
Confucius:“Whensomeone’sfatherisstill alive,observe hisintentions;afterhisfatherhaspassedaway,
observe his conduct. If for three years he does not alter the ways of his father, he may be called a filial
son.” In Confucius’ day, a son usually has to do his father’s bidding while the father was still alive, so
examiningthe son’sgoalsandaspirationswouldtellusmore abouthischaracter.Once the fatherpassed

4. SeanLing
5/14/2015
Prof.Nienhauser
away,however,the sonwastypicallyfree todowhathe wanted,includinghismourningritual.Thoseloyal
to theirfatherwouldcontinue tofollowthe mourningritesproperlyandobeytheirfather’swisheseven
after death. This prioritizing family loyalty and ritual propriety over one’s own needs or agenda was a
strong indicator of a stable, working family promoted by Confucius and his disciples. Consequently,we
see the importance of honoring one’s parents and elders as fundamental to a stable, peaceable society
according to the Analects.
Lastly, Confucius made it very clear in the Analects 4.25 that “Excellent persons do not dwell
alone; they are sure to have neighbors.” Similarly to the discussion of setting a good example for one’s
youth or subordinates, a virtuous person has the power to persuade others to copy him or her just by
being good according to Confucian philosophy. Confucius also asserted in the Analects 1.8 that “If a
gentlemanisnotserious,he willnotinspireawe,andwhathe learnswillbe graspedonlysuperficially.Let
your actions be governed by dutifulness and trustworthiness,and do not accept as a friend one who is
notyourequal.”Beingseriousinwhatyoudoandhowyoulearnisamuchbetterwayof garneringrespect
and knowledge thanbeinghalf-heartedortoo laid-backsince people tendrevere those whoare serious
inwhattheydoand learnmore effectivelywhentheyare fullyinvestedinsomething.Inadditiontobeing
loyal and honest in all your dealings,according to Confucius, one should compare oneself to those with
similar goal and aspirations in order to evaluate oneself correctly. Accepting a friend who is your equal
means only taking people who support and comfort you as a virtuous person as true friends. In other
words,be careful of the companyyou keep,asfriendsandacquaintanceshave justasmuch,if not more,
influence on you as your family members do. Influence of a ruler can be considered even more vital by
Confucius,ashe saysinthe Analects2.1: “One whorulesthroughthe powerof Virtue isanalogoustothe
Pole Star: it simply remains in its place and receives the homage of the myriad lesser stars.” Confucius
believedthatif arulerwassimplyvirtuousinall of hisorheractionsandinfluence,governmentforce and
regulations would not be needed in order to enforce stability on society. Thus, the Confucian Analects

5. SeanLing
5/14/2015
Prof.Nienhauser
stressed the importance of perfect virtue’s influence whether it was wieldedby a common but noble
gentleman, or a ruler.
Confucian ethics is primarily concerned with virtue, and the first 10 chapters of the Analects
illustrate the complexityof Confucianvirtue.Inorder tobe benevolent,one mustconstantlylearnhowto
do so and correctly observe the appropriate rituals. Moderation or restraint is also a significant
component of Confucian virtue; one must continuously balance “native substance” with “cultural
refinement”, for example. A person cannot be virtuous without respecting one’s elders and honoring
one’s family members and their wishes. Finally, one should underestimate the pervasive influence and
powerof the virtuousgentleman orruler;leadingbyexample insteadof force isemphasizedbyConfucius
and his followers.