Section 30.1
Nothing is more pressing than [being] humane;
nothing is more urgent than [being] wise.
To fail to be humane yet to possess courage, strength, talent, and ability is to be crazy yet brandish a sharp sword;
to fail to be wise yet to possess discrimination, cleverness, reserve, and eloquence is to be blind yet mount a fine steed.
Thus, those who are neither humane nor wise yet possess talent and ability will use that talent and ability to support their degenerate and unruly hearts and to sustain their dissolute and offensive conduct. This will amply suffice to increase their transgressions and intensify their offenses.
Their strength will suffice to conceal transgressions;
their eloquence will suffice to perpetrate deceits;
their cleverness will suffice to confuse the foolish;
their discrimination will suffice to gloss over mistakes;
their determination will suffice to avoid punishments;
their harshness will suffice to stave off criticisms.
This is not a matter of being without talent or ability but of using them unsuitably and applying them inappropriately.
Those with malign intentions must not be placed in positions of advantage;
those made of lesser stuff must not be given sharp implements.
What the
Analects calls “not knowing others” likely refers to not knowing how to distinguish these different types of people.
1To be humane but unwise is to love but fail to discriminate;
to be wise but inhumane is to know but fail to act.
Thus,
humaneness is the means to love humankind;
wisdom is the means to rid them of harm.
2What does “humane” mean? It means that those who are humane earnestly and sincerely love others and are respectfully and harmoniously uncontentious; their likes and dislikes accord with the norms of human relationships. They are without
hurtful and malicious feelings,
hidden and evasive intentions,
envious and jealous dispositions,
impressionable and anxious desires,
dangerous and prejudicial endeavors,
perverse and disobedient conduct.
Consequently,
their hearts are expansive;
their aims are just;
their dispositions are harmonious;
their desires are regulated;
their endeavors are simple;
their conduct matches the Way.
Thus, those who are able to be like this—just, simple, harmonious, principled, and uncontentious—are called “humane.”
What does “wise” mean? [It means] speaking in advance of [an event] and later having [that event] transpire. Now when people are inclined or disinclined toward a particular course of action, they generally rely on their wisdom to evaluate it first; only then do they implement it. If they evaluate correctly, what they set out to do will be achieved.
Their actions will be suitable;
their affairs will be appropriate;
their conduct will be efficacious;
their name will be praised;
their persons will enjoy many benefits and will be free from calamities;
their good fortune will extend to their sons and grandsons;
and their virtue will cleave to the multitudes.
Kings Tang and Wu were such people. But if people evaluate incorrectly, what they set out to do will not be achieved.
Their actions will not be suitable;
their affairs will not be appropriate;
their conduct will not be efficacious;
their name will be insulted;
harm will come to them personally;
their sons will be cut off, and they will have no descendants.
Kings Jie and Djou were such people. Thus I say: “Nothing is more urgent than wisdom.”
The wise discern calamity and fortune from a distance and know benefit and harm early on.
When things [first] stir, they know the course of their transformations;
when incidents [first] arise, they know their outcomes.
They observe beginnings and know their ends.
When they say something, no one dares refute it;
when they establish something, no one can disregard it;
when they undertake something, no one can disregard it.
From start to finish, there are no contradictions;
from beginning to end, everything has its category.
When thinking about something, they think it over;
when they implement it, no one can impugn it.
Their words are
few but sufficient,
concise but instructive,
simple but apposite,
sparing but complete.
When few, no one can add to them;
when numerous, no one can abridge them.
Their actions perfectly coincide with the norms of human relationships;
their words perfectly suit the task at hand.
Those who are like this are called “wise.” [30/40/1–21]
Regarding their broad and general classification, when things in Heaven and Earth undergo abnormal alterations, they are called “bizarre events.” Lesser anomalies are called “natural disasters.”
4 Natural disasters always are the first to arrive, only then do bizarre events follow.
Natural disasters are Heaven’s warnings;
bizarre events are Heaven’s threats.
If Heaven warns [the ruler] and he does not acknowledge [these warnings], then Heaven will frighten him with threats. An Ode declares:
“We stand in fear of Heaven’s threats.”
5Very likely this [Ode] refers to this.
Concerning the source of natural disasters and bizarre events, ultimately they are caused by the faults of the ruling family of the state. When the faults of the ruling family of the state have just begun to become apparent, Heaven sends disaster and destruction to warn and inform them. If after being warned and informed, [the ruling family of the state] does not know to change, then Heaven manifests uncanny and bizarre events to startle and terrify them. If after being startled and terrified, [the ruling family of the state] still does not know to fear and dread [Heaven], only then will death and extinction overtake them. From this we can see that Heaven’s will is humane and that Heaven does not desire to harm others.
6[Your servant] respectfully notes that natural disasters and bizarre events are the means to observe Heaven’s will.
7 The will of Heaven desires some things and does not desire other things. As for Heaven desiring some things and not desiring other things,
when people look inward to examine themselves, they will appropriately find confirmation in their hearts;
when they look outward to observe affairs, they will appropriately find verification in their states.
Thus to discern Heaven’s will, look to natural disasters and bizarre events. Fear them but do not despise them, and thereby consider that Heaven desires to rescue [the ruling family of the state] from error and save it from doing wrong. Therefore Heaven relies on them to warn [the ruling family].
According to the standards of the Spring and Autumn, when rulers altered the ancient ways or changed the norms and Heaven responded with natural disasters, these states were said to be “fortunate states.” Confucius said: “Heaven brings fortune to those who fail to be good, by repeatedly criticizing their faults.” Moreover, King Zhuang [of Chu] declared: “Heaven does not bring forth natural disasters; Earth does not bring forth prodigies.” Then he prayed to the mountains and rivers, saying: “Is Heaven about to destroy me? It does not announce my faults or criticize my crimes.” From this we see that Heaven’s disasters arise in response to human transgressions, and bizarre events are clearly to be feared. This is how Heaven hopes to save [a ruler who has transgressed]. This alone is what the Spring and Autumn takes to be fortunate. This is why King Zhuang of Chu prayed to and beseeched Heaven. If a sagely ruler or a worthy lord still delights in receiving the reproofs of his loyal ministers, then how much more should they delight in receiving Heaven’s warnings. [30/40/23–30/41/4]
