Analects 12:5

In this particular day, I shall interpret a verse from the Analects, namely 12:5. In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“ Ssu-ma Niu, worrying, said, ‘All people have brothers but I have none.’ Tzu-hsia said, ‘I have heard [from Confucius], this saying: ‘Life and death are the decree of Heaven (ming);  wealth and honor depend on Heaven.  If a superior man is reverential (or serious) without fail, and is respectful in dealing with others and follows the rules of propriety, then all within four seas (the world) are brothers.’   What does the superior man have to worry about having no brothers? “ ¹

Firstly, let us discuss the theme of the verse.  The theme revolves around the concept of “t’i” or “brotherly respect” in English terms.   To further understand this, let us understand the two words in their English translation.   When one says “brother”, it means a relationship or bond that is only shared within kin, which entails the responsibility of looking out of one’s younger siblings or anyone in the family. 

Taking this idea more deeply, it can also mean a bond which is shared outside of kin and yet the feeling attached to the bond gives the same notion of responsibility akin to the brother-sibling relationship.

When one says “respect”,  it only means a gesture of recognition or homage to the sacrifices or good deeds that another person does.  

Combining the two words, we get this answer:  “brotherly respect” is a gesture which pays homage to the bond that one shares with his “brother”. This theme shall be used in explaining the meaning of the verse in the preceding points.

In this second point, the theme presented in the first paragraph will be used to go over the inherent message that is present in this current verse from the Analects.   Instead of starting with Ssu-ma Niu’s statement, I will be starting with Tzu-hsia’s answer to this statement.

‘I have heard [from Confucius], this saying: ‘Life and death are the decree of Heaven (ming);  wealth and honor depend on Heaven.  If a superior man is reverential (or serious) without fail, and is respectful in dealing with others and follows the rules of propriety, then all within four seas (the world) are brothers. What does the superior man have to worry about having no brothers?’

This statement implies that if an individual treats other people with respect or politeness, then unity will be evident, which promotes harmony.   This harmony can cross beyond boundaries of culture and country, which then explains why ‘all within the four seas are brothers’.    

This gives the idea that there is no division among people in the world.   The essence of man is the humanity.  He is to be in unity with all men in the world. This is where the notion of “brotherhood” is associated.

This “brotherhood” being described in here is not used in the literal sense that all of the united people are related by blood, but rather, it represents the “brotherly-like” treatment of people to each other.

Brotherly-like in a sense that it depicts the usual qualities of a “brother” being mindful of his actions and taking the responsibility in promoting harmony, like what one usually sees in a typical, brother-sibling relationship.  These qualities are expressed variously, may it be in a form of a friendly greeting or a helping hand.   Doing these gestures signifies that homage or “brotherly respect” that Confucius is trying to emphasize in this verse.   This respect is not one-sided.  It is to be reciprocal among the people or persons in the relationship, like what true brothers do.  They cultivate each other and learn from each other, regardless of age or any other physical, spiritual, or social boundary.  

  Being “brothers” does not give the implication of being dominant over the other or being too subservient.   It must be a brotherhood rooted in the objective of promoting harmony by mutual respect and propriety.    “Brother” in this sense is seen as a manifestation of unity and harmony among people by respect and goodness.

The last sentence of Tsu-hsia, which is the question ‘What does the superior man have to worry about having no brothers?’  can be interpreted this way: since the superior man has that good character of respecting every one, he is not alone.  He is not alone for people cherish him because of his good disposition, which then results to the unity between the two involved in the relationship.   It is in this recognition and sense of unity that he has “brothers”.

Now let us apply this interpretation of Tzu-hsia’s answer to Ssu-ma Niu’s statement of ‘All people have brothers but I have none.’  The word “brothers” in this context means brotherhood by blood. This is brotherhood by distinction. But the true meaning of “but I have none” is that brothers are all men regardless of distinction.

The notion that is being emphasized in here is that there are no divisions among people.   Having “no brothers” is impossible if one is of a good disposition or a “superior man”.  This is because the recognition done by other people by an individual’s action of goodness already makes the two of them as “brothers”.   This is rooted from the reason of the sense of “unity” and “harmony” that is established from the recognition.  There are no divisions among people for a superior man. This is because he initiates harmony which breaks boundaries, making one another not dwell into the differences but in the similarity of all.

“Brotherly respect” or “t’i” is not limited to family or kin.   It can be beyond that blood relationship among families, which crosses boundaries of any society or any State.   It is through the promoting and recognizing of unity that every person becomes “brothers”, no matter what race, social status, or gender they may be.   This recognition is the manifestation of “brotherly respect” itself.

Even without blood relatives, a person is not alone.   Even with the simplest expression of respect he becomes a “brother”, and it is through this brotherhood that he realizes the goodness within him which can unite him to humanity.

 

Source:

1. Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 33.