The Ancient World (HUM 124 - UNC Asheville)/Texts/Analects/Heaven

Contextual Definitions

Heaven, in the context of Confucius, relates to an all-knowing presence. This presence is in no way a place that one can go or visit or get to. The way or dáo(道) is prescribed from Heaven in order to fulfill a role in your community or society. The way this is described in Confucius: The Analects is through short stories or conversations, most of which are situated to ask and answer a question. This is seen in 14.35, which begins with a question: ""The Master said: 'Nobody understands me, do they?' Zigong said: 'Why is it that none of them understands you?'" This question relates to a common anxiety of isolation, and is voiced by the Master, a sagely and wise character. The answer to this elusive question lies in Heaven, in fact Heaven is the one who will understand him the most. This analect is a testament to the grace that is Heaven, however also speaks to the idea that Heaven is more important than social acceptance. This idea is contrasted however with this quote, "'For a single saying a gentleman may be considered wise and for a single saying he may be considered unwise, so words simply must be used with care. The fact that our Master is beyond reach is just like the fact that Heaven cannot be climbed by stairs.'"(19.25). The idea represented here is that trying to keep those around you calm is important and related to Heaven. The ambiguity lies in the nature of the relationship between following social norms and Heaven.

Something else that seems to fall into the reign of Heaven is the idea of trying to encapsulate Heaven into one's character. This is seen when the Master says, "'I wish to do without speech . . . What ever does Heaven say? Yet the four seasons run their course through it and all things are produced by it. What ever does Heaven say?'"(17.17) Here the Master is admiring the way that Heaven has silence influence over all things, and he wishes to do the same with his disciples. Doing as Heaven does brings you closer to that presence.

There is vagueness when it comes to how one can be in the presence of Heaven, but that may be part of the answer. Maybe the point is to focus on better oneself and naturally overtime they will follow the ways of Heaven.

Ancient Worldview

During this time, China was being unified under one power. Creating a unified country meant standardizing beliefs and philosophies. Even the idea of one power, Heaven, resonates with the mindset at the time. This is not to say that localized and specialized traditions did not persist, however the idea of Heaven lays out common decency and connections in community, which is a good thing in a lot of ways. Laying out these rules of respect promotes general friendlyness and community, which promotes a unified society.

Modern Worldview

The ideas discussed can be relevant to the modern worldview. When feeling isolated one can find comfort in their acceptance coming from the absolute truth, Heaven. This idea is contradicted in other books, however they offer generally good advice as well: not riling up people. Life would be easier if you never had to deal with someone who is angry, but there is also an idea that provoking those around you would be straying away from Heaven.

Notes

5.13 "way of Heaven: the natural phenomena as compared with the ways of mankind. The phrase does not occur elsewhere in the Analects. Although the reader may be surprised to hear that the Master does not talk about human nature, in fact the word xing occurs only this once, although it is much discussed later, e.g. in the Mencius."

17.17 "What ever does Heaven say?: the striking thing about this chapter is that Master Kong is depicted as comparing himself with Heaven."'Your Master is a sage, is he not? For what about his many abilities?'"

Characters

The Master - Confucius, influenced politics and philosophy in China 551-479 BC

Grand Stewards - National Official

Yan Hui - one of Confucius' disciples, died at a young age

Chen Ziqin - one of Confucius' disciples

Yao - a reference to Sage King Yao, one of the rulers who unified China.

Shun - a reference to Sage King Shun, one of the rulers who unified China.

Yu - one of Confucius' disciples

Quotes

9.5 "When the Master was intimidated at Kuang, he said: 'When King Wen died, was cultured not still here? If Heaven had intended to put an end to this culture, later mortals would not have been able to share in it. If Heaven is not yet putting an end to this culture, what have the people of Kuang got to do with me?'

9.6 "The Grand Stewards asked Zigong: 'Your Master is a sage, is he not? For what about his many abilities?' Zigong said: 'Certainly Heaven granted that he would become a sage, but he also has many abilities.' When the Master is a sage, is he not? For what about his many abilities.' When the Master heard this, he said: 'Does the Grand Steward understand me? When I was young, I was in humble circumstances, and therefore I acquired many abilities in menial matters. Does the gentleman really have many abilities? No, not many.'"

11.9 "When Yan Hui died, the Master said: 'Alas, Heaven has bereaved me, Heaven has bereaved me!'"

12 "Yan Hui asked about humaneness. The Master said: 'To subdue oneself and return to ritual is to practice humaneness. If someone subdued himself and returned to ritual for a single day, then all under Heaven would ascribe humaneness to him. For the practice of humaneness does surely proceed from the man himself, or does it proceed from others?' Yan Hui said: 'I beg to ask for the details of this.' The Master said: 'Do not look at what is contrary to ritual, do not listen to what is contrary to ritual, do not speak what is contrary to ritual, and make no movement which is contrary to ritual.' Yan Hui said: 'Although I am not clever, I beg to put this advice into practice.'

14.35 "The Master said: 'Nobody understands me, do they?' Zigong said: 'Why is it that none of them understands you?' The Master said: 'I do not feel resentful towards Heaven and I do not put blame on men. But although my studies are of lowly things they reach up above , and the ones that understands me will be Heaven, will it not?'"

17.17 "The Master said: 'I wish to do without speech.' Zigong said: 'If you do not speak, what will be handed on by your disciples?' The Master said: 'What ever does Heaven say? Yet the four seasons run their course through it and all things are produced by it. What ever does Heaven say?'"

19.25 "Chen Ziqin said to Zigong: 'You are being polite. Zhiongni is surely not more outstanding than you.' Zigong said: 'For a single saying a gentleman may be considered wise and for a single saying he may be considered unwise, so words simply must be used with care. The fact that our Master is beyond reach is just like the fact that Heaven cannot be climbed by stairs. If our Master got control of a state or great family, then, as the saying goes, "When he set them up, there were established; when he led them on their way, they went; when he comforted them, they came to him; when he brought them into action, they worked in harmony. In his life he was glorious and in his death he was lamented." Surely he is beyond reach?'"

20.1 "Yao said: 'Ah, Shun, the heavenly succession is upon thine own person, so grasp it firmly and with all sincerity. If there is dire distress within the four seas, the Heaven-sent favors will be terminated for ever.' Shun also charged Yu with these words.

Tang said: 'I, this little child, center to offer a black male victim, and venture to make manifest this declaration before the august sovereign lord that those who have transgressed I dare not pardon, but thy servants, O God, I will not hide, so that the choice lies in thine own Heart. If I in mine own person have transgressed, let not the guilt be transferred to the people of the myriad regions, but if the people of the myriad regions have transgressed, may their crime be upon be alone.'

Zhou possessed great blessings and good men it enriched. 'But even although I have close kin, it is best to have good men, and if the hundred surnames have done wrong, it shall be upon be alone.'

He paid careful attention to weights and measure, investigated the laws and regulations, re-established discarded departments of state, and government throughout the four quarters was carried out through this. He restored countries that had been wiped out, revived lines of succession which had been broken and promoted people who had become estranged, and the people all under Heaven game back their hearts through this. What he most stressed was people, food, mourning, sacrifices. Since he was tolerant, he won over the multitude. Since he was of good faith, the people gave him responsibility. Since he was diligent, he obtained results. Since he was just, they were pleased."

Connections to Other Text

Epictetus' Handbook

(5)"What upsets people is not things themselves but their judgment about the things. For example, death is nothing dreadful(or else it owl have appeared dreadful to Socrates), but instead the judgment about death that is dreadful--that is what is dreadfully. So when men are thwarted or upset or distressed, let us never blame someone else rather than ourselves, that is, our own judgment. An uneducation person accuses himself, an educated person accuses neither someone else nor himself."

In the Epictetus the idea of uncontrollable forces are discussed, and it is said that one should not accuse others or themselves of misfortune. Confucius might say that that is the way of Heaven, they silently create and destroy things. It is not for humanity to accuse themselves and their fellow man, it is up to humanity to fulfill their role understanding the greater significance of their role under Heaven.

Teaching of Amenemope

Chapter 15

"Do the good and you will prosper,

Do not dip you pen to injure a man.

The finger of the scribe is the beak of the Ibis,

Beware of brushing it aside.

The Ape dwells in the House of Khmun,

His eye encircles the Two Lands;

When he sees one who cheats with his finger,

He carries his livelihood off in the flood.

The scribe who cheats with his finger,

His son will not be enrolled.

If you make you life with these (words) in your heart,

Your children will observe them."

Here, I believe that the teaching is supposed to expose the audience to what will happen if you cheat the word of heaven. Confucius might agree with the harsh punishment associated with this crime. He would likely agree that your transactions will affect your children, as ancestor veneration is important in Confucianism.

Plato’s Euthyphro

"SOCRATES: . . . I think that many people who fear disease and poverty and many other such things feel fear, but are not ashamed of the things they fear. . . For is there anyone who, in feeling same and embarrassment at anything, does not also at the same time fear and dread a reputation for wickedness?"

In this section, Socrates is questioning Euthyphro on his definition of piety, and this connection is made between fear and shame, saying that fears can lead to shame. Confucius might agree with this statement, thinking that following the way of Heaven excludes you from fear and thus shame of being fearful of Heaven's path.

Plato's Apology

"You too must be of good hope as regards death, gentlemen of the jury, and keep this one truth in mind, that a good man cannot be harmed either in life or in death, and that his affairs are not neglected by the gods. . . I go to die, you go to live. Which of us goes to the better lot is known to no one, except the god."

Socrates here realizes that he will be put to death and thus declares that no matter what happens to him, the gods will treat him accordingly, and that no man can no what that is. Again, Confucius would agree that Heaven will decide one's fate subjective from the fate decided by man. Being in Heaven's presence is the main goal, and one must put their trust in Heaven in order to gain closeness with Heaven, which may be better than living on Earth.