Analects 7:2

In this particular day I shall interpret a verse from the Analects, namely 7:2.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“Confucius said, ‘To remember silently [what I have learned], to learn untiringly, and to teach others without being wearied – that is just natural with me.’ ” ¹

Firstly, let us discuss the theme of the verse.  The theme revolves around the Confucian concept of “real learning”.  This “real learning” is not simply absorbing an idea or discussing it with a peer.  It involves more on the development of the self, specifically on being a noble man or “chun tzu”.  It is only real learning when it can be taught to others. This is because only real learning can influence a continuity of learning with others.

Reflecting on the verse, it depicts the “natural” attitude of a noble man concerning learning.   This is “natural” in a sense that it is part of his daily life.  It only means that it is not as shallow as a habit but rather deeper, to the point that it is embedded in his character.   This notion is further stretched onto the attitudes mentioned in the verse. 

The first attitude is implied in the phrase “To remember silently [what I have learned]”.   This means reflection on what one knows in order to discover deeper implications and meanings.  This shows the attitude of a noble man reflecting on everything that he had learned in his life.  This means that the noble man does not “learn for the sake of learning”.  Instead, he learns through reflection.  Reflection on something deepens and widens his perspectives.  It tames his intellect and refines his will.   He learns for a purpose. 

The second attitude is mentioned in the phrase “to learn untiringly”.  This means that the noble man never stops knowing and learning.   He takes the trouble of sharpening his wisdom every passing time, never stopping the momentum.  He gives all his efforts in cultivating himself both in the physical and metaphysical sense.   Learning with all the volition, willingness, sacrifice, and effort is what the noble man does.  By learning with such earnestness and effort, one can expand everything that he had known.  Relating this notion to the first attitude, he can see the different angles of the things he had reflected upon.   By seeing all these viewpoints, he can better actualize the purpose he had realized as he reflected.  His fashioning of himself in goodness is better, for he took into a deeper level all the learning which he ruminated upon.  It is in this concept that this particular attitude is of the way a noble man learns.

The third and last attitude is said in the phrase “to teach others without being wearied”.  This can be seen in terms of ego.    It is natural for a person to develop a feeling of superiority as he sees that he has ability or anything that is above his peers.  When this feeling of superiority dominates a certain person, he fails to acknowledge others who appear to be better than him.  

Because of this fear of being drawn out of superiority, the individual with the ego becomes wearied.  He becomes so anxious that he does not give his all in sharing what he knows.  This kind of anxious teaching breeds negative consequences, and these affect both the teacher and the student.  What happened are these: the teacher develops a bad attitude of not accepting any mistakes, and the student loses the needed support for him to realize his capabilities.  Either way, both suffer the same loss of self-cultivation.  Both cannot grow, and both cannot nurture goodness within or outside them.

The superior man, however, presents the solution to this problem.   In order to avoid the negative consequences, the superior man gives the notion of “learning” that is coupled with humility.  If a person learns for the greater good and for the development of himself, then the ideas of power and dominance will not rule out his desires.   If one preserves humility, his learning is more effective.  This effective learning is seen in his effective teaching. 

Since there is no pride holding him back, nor any ego suppressing his capabilities to share his knowledge and to cultivate others,   the learning he wishes to give is not short-lived.  It is given with all the goodness he has, and thus makes his students just as good as he is.  It is in this benevolent objective which makes this learning that of a noble man.

Learning in the Confucian way involves reflection, earnestness, and humility.  It is through these virtues that learning can be done effectively and be cherished to the fullest extent.  By thinking deeply about what one learns, he can clarify his true motives.  By being consistent in learning and preserving humility along the way, his motives are strengthened, thus perfecting his character all the more.  Being a noble man starts from this learning.  It is with this learning that he becomes united with himself and the universe.

Things and realities in life can be deceiving.   They can be extremely tricky.  One does not accept or reject immediately what he is confronted with. But a man of knowledge, refined by reflective attitude and tamed by a deep concern for others, can just balance his life in whatever realities or things in life he experiences or encounters.  A learned person is humble. He talks less and does more.  His life is itself what he preaches.

He never stops knowing and learning.  For him, these will lead him to the most colorful realm of existence, that is, the quest for truth. This quest is what he untiringly lives for in order to continually become noble.

Source:

   1.       Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 29.