Analects 7.14: 述而 (Shu Er)
Confucius and his disciples · Classical Chinese original · new English translation and commentary by Text Atlas
Overview
Book 7 builds a portrait of the Master through self-descriptions, conversations, and observations of his conduct. He loves the ancient tradition, learns through sustained attention, and teaches by asking learners to carry an indication further. Music, mourning, plain food, and illness show how these commitments enter daily life. Political judgment calls for knowing when to act or withdraw and for accepting criticism. Repeated disclaimers about his own attainment sit beside confidence in Heaven and the nearness of humaneness. The closing portrait holds warmth, firmness, respect, and ease together.
Analects 7.14
冉有曰、夫子為衛君乎。子貢曰、諾、吾將問之。入曰、伯夷叔齊、何人也。曰、古之賢人也。曰、怨乎。曰、求仁而得仁、又何怨。出曰、夫子不為也。
Ran You said, “Does the Master support the ruler of Wei?” Zigong said, “All right, I will ask him.” He went in and asked, “What sort of people were Boyi and Shuqi?” The Master said, “Worthy people of ancient times.” “Did they resent their lot?” “They sought humaneness and attained humaneness. What more was there to resent?” Zigong came out and said, “The Master does not support him.”
Commentary
politics An answer reached indirectly Ran You asks about support for Wei’s ruler; Zigong approaches the Master by asking about Boyi and Shuqi instead. Their attainment of the humaneness they sought leaves them no further ground for resentment. Zigong treats this answer as enough to settle the political question. The dialogue leaves the comparison between their situation and the ruler’s unstated, so its precise historical grounds cannot be recovered from this exchange alone.
Basis: textual-inference
Confidence: medium
philology Assent to asking Zigong’s 諾 belongs with “I will ask him”: he agrees to make the inquiry. It is not yet an affirmative answer about the Master’s support. The repeated 求仁 and 得仁 keep seeking and attaining tied to the same object, humaneness.
Basis: textual-inference
Confidence: high