Analects 13:3

Today I shall be interpreting a verse in the Analects, namely 13:3. It is stated as follows:

“Zi Lu said: ‘The ruler of Wei is anticipating your assistance in the administration of this state.  What will be your priority?’ Confucius said: ‘There must be a correction of terminology.’

Zi Lu said: ‘Are you serious? Why is this so important?’

Confucius said: ‘You really are simple, are you? A noble man is cautious in jumping to conclusions about that which he does not know. If terminology is not corrected, then what is said cannot be followed. If what is said cannot be followed, then work cannot be accomplished. If work cannot be accomplished, then ritual and music cannot be developed. If ritual and music cannot be developed, then criminal punishments will not be appropriate. If criminal punishments are not appropriate, the people cannot make a move. Therefore, the noble man needs to have his terminology applicable to real language, and his speech must accord with his actions. The speech of the noble man cannot be indefinite.’ ¹ ”

Firstly, let us recall the general theme of the verse. This verse revolves around the “rectification of names”. The Confucian sense of this concept revolves around a socio-moral notion. It is inclined to good morals and social responsibility as one of the ways to attain unity and harmony. It also stresses that in order to make these ways effective in remedying the problem of disharmony and disunity, one must put it into action. This is because the Confucian school states that a “name” can only be deemed as “correct” when its actuality, function, rank, and duties are clearly defined and translated into action ².  

Secondly, I shall go over the verse while taking into consideration the general theme of the Confucian sense that is presented by the previous point. The sentences I will be taking are from the reply of Confucius to Zi Lu. Let us take into consideration the sentence:

‘If terminology is not corrected, then what is said cannot be followed.’

This sentence emphasizes the notion of correspondence between the truth and the term that one uses. Relating it to language, this idea is very essential in terms of communication. For example, I am eating in a restaurant with a Filipino and Japanese colleague. We use our own language as we discuss inside a crowded restaurant.  Suppose my Filipino colleague will ask me, in our native tongue, why our other friends are taking so long to catch up with us, and I answer ‘Baka tinatapos pa nila ang trabaho nila.’ My Japanese colleague, knowing nothing of Filipino language, will surely misunderstand me. This is because of the term “baka”.  “Baka” in the Filipino language is equivalent to “Probably”, and this gives the context of being unsure of a certain happening, thing, or reply. On the other hand, it means “Idiot” in Japanese. Since the Filipino term “baka” was not made clear in the Japanese language, then the result would be my Japanese colleague thinking of me calling a certain person an idiot, which is really not the case. The truth of what I am supposed to say was not realized. Since the meaning of the term “baka” was not made clear, miscommunication happens. And when this happens, it can bring negative results such as tarnishing my reputation as an educated person with good conduct. A worse possibility is that it could even make my Japanese colleague resort to the conclusion that Filipinos do not have a sense of conduct. It is in this sense that words or terms must be “corrected” or “clarified”. Its shared meanings must be known for one to properly communicate and express their ideas.

Now, I will proceed to the next sentences in the verse.

‘If what is said cannot be followed, then work cannot be accomplished. If work cannot be accomplished, then ritual and music cannot be developed. If ritual and music cannot be developed, then criminal punishments will not be appropriate. If criminal punishments are not appropriate, the people cannot make a move.’

These next sentences in the verse presents all the possible happenings that may occur if the rectification of names is left ignored, which only depicts how powerful language can be, that it could bring down the basic components that can make the people and the State itself efficient and in harmony. These components are manpower, law, and culture. These components are essential in a State because they make the people living in it and the State efficient because of the “action” that it commands. This means that these two make the people act in correspondence to their duties, which in turn could propel the State in functioning well or it becomes “active”; “active” in the sense that one can clearly see the mere concepts of “manpower”, “law”, and “culture” put into practice.

Manpower involves work. Work cannot be done when the employees have no clear understanding of the things that they need to work on. A software engineer cannot make an efficient program unless he understands the manuals he reads for the guidance of his work. A pharmacist cannot make effective medicines without understanding the chemicals that they use. Language affects manpower because it is the essential tool in making one understand what he is supposed to do or what he is ought to do. Terms are crucial for each discipline present in this century. Without clarifying these things, nothing productive will happen.

Culture involves action. Religious ceremonies cannot be carried out from one generation to the next without practicing it. A Roman Catholic cannot pray without understanding the true meaning of prayer. A priest cannot be an effective preacher unless he understands the deeper implications of the verses in the Bible.  Fiestas of patron saints cannot be appreciated when the people who venerate them do not understand what a “fiesta” is.  Language affects culture because it is necessary in making sense the meaning behind the gestures that are done, or the celebrations that are being celebrated.  Terms are crucial in things involving culture for it makes the sense of nationality and appreciation of religion or belief to be deemed sensible. It is the understanding of these terms which makes religions and cultural practices sensible actions (e.g. the understanding of the veneration of ancestors of the Chinese in relation to the showering of blessings by these ancestors) instead of an empty, nonsensical ritual. Relating it to the typical Filipino culture of celebration when special events occur (e.g. graduation, promotion from a job, etc.), this celebration will not be appreciated unless the people that are doing it understand the meaning of “celebration” itself.  

Without clarifying the terms involving culture, nothing ethical will happen. Since culture is one of the factors which affects the formation of ethics in a certain country or society, if the very terms used in it is not clarified, then people cannot have any idea how to act at all.

Law involves application. Lawyers cannot defend their clients without understanding the laws promulgated in the state. Presidents cannot lead effectively without understanding the principles of effective leadership and good governance. Language affects law. The reason is similar with the previous point concerning culture. This is because language is necessary in making sense of things, in this case, in the sense of order. The order being discussed in here is not exclusive in order between government institutions, but it also involves order between men. This I call ethics. Ethical laws do not make sense unless one understands the terms in it. I will use the example of the term “self-defense”. In legal terms, it is defined as ‘The protection of one's person or property against some injury attempted by another ³ ’

For example, a person is being cornered by a murderer. The murderer, although having the advantage of having a weapon, was defeated by the person because of his ability to fight. The murderer flees, but the person chased him and killed him on the spot. A witness saw this and reported him to the authorities. In his court hearing, he justifies his act of killing the murderer as “self-defense”. Judging from the person’s answer, it is evident that he does not understand the meaning of the term “self-defense”.  His reasoning can be valid if he was beaten so badly and by a stroke of luck, he got into possession the weapon of the murderer and killed him. That is considered as “self-defense”. But then again, his misunderstanding of the term occurred when he thought that the same principle applies even though the case was him killing the murderer who was unable to fight him, even though it does not. He did not realize that his case now shifted to murder. Murder, as law states, is punishable by law.

Without clarifying the terms involving law, order cannot be attained, and with this ethics cannot be strengthened. It is a fact that laws give the support of ethical concepts rooted from culture, because the laws depict the realistic side of cultural practices or beliefs. This is because of the involvement of human persons. Terms in law not clarified will result to disorder and complete distortion of ethics.  

Finally, let us take into consideration the last sentence in the verse:

‘Therefore, the noble man needs to have his terminology applicable to real language, and his speech must accord with his actions. The speech of the noble man cannot be indefinite.’

This last sentence is crucial in the emphasis Confucius wishes to give. Aside from the basic Confucian theme of social responsibility and good conduct present in the verse, it also stresses the fact that the applications of these themes are important in being a noble man. One of noble blood, as seen in ancient Chinese history, is depicted as the one who has refinement in all aspects of acting, speaking, etc. Considering this reference, being true to the meaning of the words or terms being used is the first step in refining one’s way of acting, way of speaking, and many other aspects inclined to developing a refined character.

In conclusion, being “noble” in the Confucian sense, does not necessitate being rich. To be “noble” is to act “noble”, that is, to be refined in one’s way of acting. Confucius proposes ways to do this. This can be done by living a moral life and doing one’s social responsibility starting from being true to one’s words and translating it into action. When one successfully resolves the conflict in names, then manpower, culture, and laws would be effective and sensible.   These would essentially connect positive outcomes to the society and state where he lives.  To act according to what is ought to be is what makes life nobler.

Sources:

1.  Muller, A. Charles. Accessed November 14, 2014. http://www.acmuller.net/condao/ analects.html.

2.  Chan, Wing Tsit. ""On The Rectification Of Names"" In A Source Book In Chinese Philosophy.

3.The Free Dictionary. Accessed November 14, 2014. http://legal-dictionary.thefreedictionary.com/Self-Defense.