Analects 7:27

In this particular day, I shall interpret a verse from the Analects, namely 7:27.   In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“Confucius said, ‘There are those who act without knowing [what is right]. But I am not one of them. To hear much and select what is good and follow it, to see much and remember it, is the second type of knowledge (next to innate knowledge).’ “ ¹

Firstly, let us discuss about the theme of the verse.   The theme of the verse revolves around the concept of “chih” (wisdom) as the cardinal virtue.   Wisdom is described in various ways.  In the Confucian sense, however, wisdom appears to be a conscious state of mind wherein an individual is able to see what is proper or not.

In this second point, the theme being described in the previous paragraph shall be applied in the analysis of the verse.

Wisdom, as stated before, is a state wherein an individual “knows” what he is doing.  This “knowing” is not the conventional understanding of simply being able to accomplish a task.   This “knowing” is far deeper than that.   This “knowing” is the awareness of one’s actions.  This awareness, if we relate it to the Confucian sense, is the notion of being conscious of the effect of one’s action in a particular setting.  It is not a passive state of mind wherein an individual simply acts as if no one would be bothered or disturbed by his action. 

This is what the phrase ‘There are those who act without knowing [what is right]’ is talking about.   An example of this would be somebody, out of pure rage, bluntly spoke out his emotions to his friend.  Since he does not “know” what he was doing at the moment, the friendship he shared with his friend ended.  Because he was passive, he got clouded by his rage. Due to this, he acted inappropriately.   

Now let us move to the remaining sentences.

“But I am not one of them. To hear much and select what is good and follow it, to see much and remember it, is the second type of knowledge (next to innate knowledge).”

What Confucius is trying to say is that “wisdom” can help develop the “second type of knowledge”.   Now let us first understand what he meant by “second type of knowledge”.   Knowledge, in its broadest sense, is what one acquires after learning something from experience or from a reading.  But when we consider the term “second” in this sense, the concept goes deeper.  “Second knowledge” refers to what one learns that is beyond what he had experienced or read.  It is the deeper realizations and understandings one acquires. 

Applying this sense in the phrase, ‘To hear much and select what is good and follow it, to see much and remember it, is the second type of knowledge (next to innate knowledge).’ ,  it only means that when one is able go beyond the usual view of pros and cons, he gains a vision of what is good.  This perception of goodness is the deeper realization and understanding that the “second knowledge” gives.  Through this, the individual acts accordingly, never ceasing to promote harmony and goodness.

This last point will discuss about “chih” (wisdom) as a cardinal virtue.  The virtue of wisdom is important in being a noble man.  This is because it is in wisdom that the noble man knows how to act accordingly with everything around him.  It is through wisdom that the noble man is able to have a wider perspective of the situation, and thus makes him able to give wise decisions or solutions.  Wisdom is a cardinal virtue for it is essential in conditioning the mindset of a noble man towards goodness and harmony.

The Confucian sense of “wisdom” is not the conventional understanding of it.  “Wisdom” is depicted as a state of conscious doing in which an individual is able to act accordingly with others and his surroundings.   It is this virtue which can lead one into developing what is called “second knowledge”, an application of true learning.  The emphasis is that one’s action (either good or bad) always affects another.  That is why, it is basic that one must think and reflect first before doing anything.  A well-thought and well-reflected action benefits all.

Source:

1.    Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 30.