Analects 2:4

Today I shall be interpreting a verse from the Analects, namely 2:4. It is stated as follows:

“Confucius said, ‘At fifteen my mind was set on learning. At thirty my character had been formed. At forty I had no more perplexities. At fifty I knew the Mandate of Heaven (T’ien - ming). At sixty I was at ease whatever I heard.  At seventy, I could follow my heart’s desire without transgressing moral principles. ¹ ”

Firstly, let us discuss the theme of the verse.  Observing the verse above, it can be seen that it depicts the Confucian thought of applying the “Way” in one’s life, and that is being moral whether in terms of public administration or self-cultivation, which leads one to be attuned with one’s self and the universe. 

This second point will focus on the detailed analysis of the verse. It can be observed that the sentences speak of a person who decided to learn the “Way” in his life. The improvement of his character is seen as his age goes up.  The first three sentences show the progression of an individual who decides to “learn” the Way.  It is stated as follows:

‘At fifteen my mind was set on learning. At thirty my character had been formed. At forty I had no more perplexities.’

The term “learning” in the first sentence depicts his first steps towards the life led by morals with his own volition. Without volition or willingness to learn, one cannot form values. Without values, one cannot refine his character.  For example, one desires to be an excellent student. This ambition is not as easy as it seems, for it entails a great deal of responsibility and sacrifice. The individual needs to learn time-management, patience, humility, and perseverance. Attaining these values entail harder challenges that could make one give up half-way in the journey.

But these hardships would never matter if one is willing to take the trouble to learn and grow. If the individual pursues to live this dream of being an excellent student without walking away in the midst of a painful challenge, then he will definitely attain this goal. This analogy is similar into walking the path towards the Way. It is not easy, but if one realizes that the hardships are only foremost to “mold” his character, then he is already been “formed”. His nature is tamed, and his perspectives are wider. But the growth does not stop in here.  After being “formed” into shape, one is thrown into the world once more to prove the effectiveness of this “molding” that took place in him. If one succeeds in the “test drive” for his “molded” character, he is “promoted” once more. "Promoted" in the sense that the imperfections that was still present in his “molded” character was refined, making him less perplexed at the negative things that may come into his life.

Although the individual has been refined from his previous state, it is undeniable that these were not enough.  The Way requires more than the acquiring of the required disposition. Being human, it is a natural tendency for one to waver in dire times, which disposition alone cannot console one to keep on moving with the moral way. That is why it is only foremost to have a guiding principle to keep track of one’s way of living. This is where the fourth sentence comes in.

‘At fifty I knew the Mandate of Heaven (T’ien - ming).’

Aside from the Confucian emphasis on living a moral life, the other concept which holds a heavy weight in the interpretation is the “Mandate of Heaven” or "T’ien – ming" in Chinese. The concept of the “Mandate of Heaven” existed since the ancient Chinese dynasties. Confucianists before the T’ang Dynasty understand the “Mandate of Heaven” to be either the decree of God, or the rise and fall of the moral order ³. In terms of religion, it means a fate or a personal order of God. In philosophy, it means moral destiny, natural endowment or moral order.

After being refined in terms of disposition, the fourth sentence proposes the idea of having a guiding principle to retain the refinement that was attained. This is the “Mandate of Heaven”.  Applying the definition given by philosophy, one must refer to the moral order so that they will preserve the good values that they have learned in the arduous path of being moral. Guides are important to remind one of what should be done or ought to be done, thus, keeping him from falling astray. In the conquest of being good, having a “guide” will surely be of great benefit in self-cultivation.

The last two sentences could be considered as the “upgrades” of the previous characteristics that one got from learning and being guided.  It is stated as follows:

‘At sixty I was at ease whatever I heard.  At seventy, I could follow my heart’s desire without transgressing moral principles.’

The first sentence depicts deeper inner development.  Since one already exhausted himself in refining further his disposition, he developed a good character. It is with this good character that he learned how to see and appreciate the goodness in everyone and in everything that he comes across. The second sentence depicts faithful practice of the “guide” in preserving the good character. Since one extensively followed the “guide”, it became as natural as a habit. Since he has acquainted himself with the moral order with perseverance, he learned that being morally upright is being happier and more tranquil compared to an immoral life filled with sadness and restlessness.

In conclusion, the verse 2:4 implies that the Confucian thought of living with ethical principles is a challenging journey towards the inner self to follow the Way. It requires proper attitude and undisturbed perseverance in order to become morally upright and truly happy. The said journey portrays stages of growing through learning and living what one has learned.   Thus, as one advances in age, he must have grown more deeply in moral values.

Sources:

1.  Chan, Wing Tsit. "The Humanism of Confucius." In A Source Book In Chinese Philosophy

2. Random House . Fourth ed. Random House

3. Chan, Wing Tsit. "The Humanism of Confucius." In A Source Book In Chinese Philosophy