Analects 8:6

In this particular day I shall interpret a verse from the Analects, namely 8:6.   In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“Tseng Tzu said, ‘A man who can be entrusted with an orphaned child, delegated with the authority over a whole state of one hundred li, and whose integrity cannot be violated even in the face of emergency – is such man a superior man?  He is a superior man indeed!’ ” ¹

Firstly, let us discuss the theme of the verse.  The theme of the verse primarily revolves around the “state as big family”.   This emphasizes the notion that in achieving social harmony, the state must emulate the same values that is observed in a “family”, which is considered as the basic social unit in a society. 

Let us observe this theme in the first part of Tseng Tzu’s reply. 

“A man who can be entrusted with an orphaned child, delegated with the authority over a whole state of one hundred li.”

Reflecting on the the phrase above, it gives the notion of the ruler of the state as a “father” which governs the family.  This is seen in the usage of the concept of an “orphaned child”.   Being an “orphan” implies abandonment.   Putting this idea into the concept of the state, the “orphaned child” may be considered as the neglected citizens of the community.  The financially poor are some examples of these “orphaned children”.    The task of the ruler, therefore, is to assume responsibility not just for the well-off in the society, but also for the marginalized people living under his government.

  He must never cease the role of “father” figure of  always providing, protecting, and correcting his “children”, even if these “children” are not his own.  If such ruler can give care even those who are not of the same disposition as him, then surely he can manage the state properly because he knows how to serve his citizens from whatever social status they may be.  It is in this non-subjective way of service that a state can be effective, for all people are given the same amount of service and treatment. 

The value that is observed in a family that is shown in this sense is the value of responsibility.  In every family, there is a breadwinner which assures the well-being of his children.  The head of the family never ceases to accomplish this responsibility.  This responsibility is further stretched in the concept of governance.  The rule is the “father” which governs his “big family”.  This is justified in the sense of responsibility that the ruler has for his people.  He takes care of them, protects them, and corrects their wrongdoings no matter what status in life they may belong, just like a typical father in each family. 

“And whose integrity cannot be violated even in the face of emergency.”

In this second part of the reply given by Tseng Tzu, it can be observed that it focuses on the concept of validating the actions done by the “father”, in other words the ruler of a state, in dire times.   In a family, whenever there are crucial decisions that are needed to be made, usually, the father has the final word.

This is because the “father” is deemed to be the one who has the adequate authority to decide the fate of the family, for he has the adequate awareness of the well-being of the family.   It is in this sense that his integrity is not violated.  This is still applicable to the concept of a ruler.  Because he bears the responsibility of taking care of his people, it is undeniable that he has the knowledge of its well-being.  This gives him the integrity that is inviolable whenever he makes a crucial decision that can either benefit or harm his people.  It is inviolable in a sense that he manifests his desire to preserve the well-being of his “big family” by the laws or proclamations that he gives.  His integrity is inviolable for in the first place, he was not thinking of himself.  He was thinking about his people, his “big family”.   There is nothing to violate if there is no selfish desire or goal to begin with.

The state is no different from a family.  It is composed of a “father”, which is the ruler, a “mother”, which is the government, and “children”, which are the people in the state.  In a family, members help out each other, and look out for each other in dire times.  It is in this support system that a family is able to function and survive for a long time.   The sense of responsibility helps each member of the family to mold their character as they learn humility, respect, order, and discipline as they fulfill their roles in the family.  This is the same for the state. 

The state, being the “big family”, requires the cooperation of its other members, namely the ruler and his government.  Each must look out after each other, and must prioritize the well-being of both.   This reciprocal responsibility paves the way for social harmony.  This is because as each member rid their selfishness and begin to think about the welfare of other members, they actually became one with them.  Assuming responsibility for one another creates a bond between each individual.  When one rids himself of any selfish desire to make it out alone or abandon others for selfish pursuits, he merges himself with the community.   This transcends status, or any social construct that puts a demarcation line among the people in a state.   It is in this communal sense that commands social harmony between each individual.  It is in this sense that every citizen in a state is part of a “big family”.  The family is a basic portrait of social unity.

Source:

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