In this particular day, I shall
interpret a verse from the Analects, namely 1:14. In A
Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:
“Confucius said, ‘The superior
man does not seek fulfillment of his appetite nor comfort in his lodging. He is
diligent in his duties and careful in his speech. He associates with men of
moral principles and thereby realizes himself. Such a person may be said to
love learning.’ “ 1
Firstly, let us discuss the theme
of the verse. The theme revolves around
the Confucian concept of learning. The
conventional understanding of “learning” is something involved in merely
knowing something out of an experience, a lecture, or from a past. “Learning” is acquisition of knowledge. The Confucian concept of this, however, goes
beyond that. The Confucian concept of “learning”
deals more with what one can “do” with all the knowledge gained from
experiences. This calls for the
principle of applying knowledge, or rather, putting what one knows into action
into his way of living. This is what the
Confucian sense differs from the conventional understanding of “learning”.
In this second point, the theme
shall be applied. Let us start from the
first sentence in the verse.
‘The superior man does not seek fulfillment of
his appetite nor comfort in his lodging.’
Observing the sentence above,
“learning” is applied in a sense that an individual does not stop from the
process of learning just because he got answers. This is what the phrase “does not seek
fulfillment of his appetite” meant.
Getting a satisfying answer does not stop the learning process for an
individual. Rather, it opens a new door
for him to expand this knowledge. A
learner does not find answers just to dismiss the questions. He finds answers so that he could ask more
questions and know more. It is in this
never-ending cycle of questioning and answering that he nurtures his
knowledge. This can be of great help in
guiding an individual in acting accordingly.
Another point is that learning implies arduous work. There is no such thing as “easy learning”. It requires mental and physical
exhaustion. One cannot learn if he will
not do his part in educating himself.
This is what the phrase “nor comfort in his lodging” meant. In being fashioned mentally and physically in
the learning process, he actualizes his knowledge. This action is realized in the efforts that
one gives in taking the journey to learning.
Let us go on with the next
sentence.
‘He is diligent in his duties and careful in
his speech.’
Learning is applying the
knowledge in behaving properly. In the
Confucian sense, an acquired knowledge of the virtues or proper conduct is not
justified if it is not manifested in the actions of the one who knows it. True learning is only seen when one practices
what he learned. Taking the idea of the
sentence above, let us say a person “learned” about diligence in work and being
careful in speech. One cannot really say
that he actually “learned” diligence or tact unless he is actually practicing
these virtues. Learning is a
manifestation of one’s learned values or virtues.
Now we move to the second to the
last sentence in the verse.
‘He associates with men of moral
principles and thereby realizes himself.’
This sentence in the verse
implies that self-cultivation alone cannot complete the learning of a
person. He needs others in order to
complete this learning process.
Learning is done by applying the principle of “association” or
“interaction”. One cannot learn anything
without applying it to something.
Application cannot be done when
one does not have anything to “apply” a principle with. This is the same in realizing one’s self and
justifying values. One cannot truly
realize the essence and importance of an ethical concept unless there is
another person to confirm it. One cannot
realize the essence of being respectful unless it is done to another human
being. It is the “association” that makes
a virtue fulfill its essence. This is
the essence of being a part of human nature.
By interacting with others,
virtues are expressed and thus make them gain importance. It is in the learning of appreciating and
valuing ethical concepts that one realizes himself. He realizes himself in a way that he can see
the fact of him being the important factor in initiating the “association” or
the “interaction”.
Another point in this concept of
learning is that, it is one of the steps in becoming a “chun tzu”. This is because
it is through learning that one can cultivate himself more effectively both in
the individual and social sense.
Learning is an essential step of a “chun
tzu” because it guides him in striking a balance of properly doing what is
right as time goes on.
A person that loves learning is a
person who is not simply satisfied with given answers. He continues to seek
answers to questions and continues to question after an answer is found. He takes the arduous task of learning by
getting out of his comfort zones. A
person who loves learning does not close himself or shuns away from the
community. He continues to widen his world through
constant interaction with realities in life.
Learning is a lifetime task.
Source:
1. Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton
University Press, 1963), In A
Source Book In Chinese Philosophy, 24
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