The Superior Man’s Awe: Confucian Priorities
In The Analects of Confucius, Book XVI: 8, it is stated: “Confucius said, ‘The Gentleman stands in awe of three things. He is in awe of the Decree of Heaven. He is in awe of great men. He is in awe of the words of the sages.” Investigating and further defining this passage can help in gaining an understanding of what Confucius held to be the highest priorities, those of the Way of Heaven, respect for men who commanded it, and careful consideration of the written work of the ancients, namely the Five Classics.
To stand in awe of the Decree of Heaven, it must be felt as a power that is beyond human grasp. Confucius contributes much of what defines a Gentleman to the Way of Heaven. The virtue that is cherished so highly, though applied through the concrete, everyday world of his interaction with his fellow men, finds its source in a higher place: “Heaven is the author of the virtue that is in me.” (VII: 23) In Heaven resides the noble Way that he espouses, and though it can and should be sought in this life and world as something to be put into practice, “…he knows all along that it is hopeless.” (XVIII: 7)
So the question remains, if the Way of Virtue exclusively resides in Heaven, how can a mortal man know of such things? The Gentleman focuses his efforts on what is practical. What is practical about looking to a Way that resides in Heaven when one is still on the ground? The nature of the impossibility involved with such goals lends itself to be called lofty or unrealistic. Human perfection cannot be reached, but Confucius’s point is that it is still of vital importance to keep trying.
Awe not only infers aspiration but also reverence. Not only is it important for the Gentleman to always do his best; it is also vital to stay humble before powers that are more than human. Through this reverence and humility, benevolence can be actualized. “All within the Four Seas are his brothers” (XII: 5) because everyone involved shares the various imperfections and shortcomings that separate humanity from the perfect eternity of the Way of Heaven. It is needless to debate or judge what is Decreed. This is something shared by all people.
The bridge established by Confucius between the Way of Virtue that the Gentleman embraces and the Way of Heaven that is forever beyond reach is the simple, pure timing of Nature. This can be seen when Confucius says, “…the female pheasant on the mountain bridge, how timely her action is!” (X: 27) In noticing the grace of an action springing forth naturally, an example can be set for the timeliness and appropriateness of the actions of the Gentleman. He respects the harmony and clarity shared by both Heaven and Nature, and patterns the way of the Gentleman by these eternal, nonhuman ways.
As for the Gentleman being in awe of great men, it is important to delineate between various definitions of “greatness.” This does not necessarily comprise of men of wealth or high station; in fact, if they achieved either of these by immoral means, then these men are not great at all. On the other extreme, if a Gentleman is “…ashamed of poor food and poor clothes…” (IV: 9) then that is not a great man either. A great man does not shun or rebel against his Fate; a great man seeks to set his heart on doing his best, on being a true Gentleman, and on benevolence. He strives against very human tendencies that cause needless suffering and do not correspond to the Way of Heaven. His virtue must be cultivated daily, without letup, like an inner garden.
For Confucius, to be great involves acknowledgement of the greatness of others, not of oneself. Human perfection can never totally be reached. There is always room for improvement, and always are new chances arising to further benefit others, to deepen the personal practice of being a true Gentleman. Someone who is constantly mindful of these things could be called “great.”
Therefore, being in awe of great men entails knowing yourself and being aware enough of your own imperfections to continue to struggle against them. Truly great men are rare; one must see with a very clear vision to notice this greatness in others. The awe comes from knowing that the values Confucius taught still exist. They are timeless expressions of the best that people can offer. Selflessness, modesty, benevolence: focus points for all of the world’s religions, noble aspirations that few seek as Confucius did.
It is also very important to be mindful of the classics of the past, as Confucius was. To be in awe of the words of the sages entails honoring words that have stood the test of time. Although in The Analects, Confucius is referring to classics that he pressed his pupils to study, he is also referring to the recorded words of the sagely kings, the Duke of Chou, and other dignitaries from his time that he held in high regard. What this can mean in a context of timelessness is that ancient words remain with us because of their value, and heeding these words is all part of the way of the Gentleman.
Although Confucius never gave himself the title of “sage,” in our time he is seen as one. It is rare for words such as his, timeless wisdom that crosses oceans and centuries, to still be studied and reflected upon by others. To be in awe of the best that human wisdom has to offer entails looking back at words of the past, because the true test of recorded wisdom is time itself. Awe alone is not enough, however; if it is heartfelt, this awe will lead to study, and the study will lead to actions and words in the here and now that are inspired by what is studied.
The Analects are a classic example. They are not meant to merely read. They are meant to be lived, hence their timeless nature. It is an act of hubris not to feel awe when confronted with the words of someone as dignified, yet unpretentious as Confucius. The advice he had for humanity follows a basic moral code that makes personal importance take a back seat to service and justice in regard to other people. To strive to do one’s best involves not thinking that one is already the best; it entails the humility, the clear vision, of knowing that there is still much work to be done.
How that work is done, and what the motivations are behind that work, should be determined by the awe that is felt. Is it towards Fate, or mere pleasure seeking? Is it towards great men who may not be rich, or rich men who may not be great? Is it towards the sagely words of the past, or the loudest words of the present? How we answer these questions is essential to maintaining the way of the Gentleman that Confucius pointed out to us.
WORKS CITED
Lau, D.C., Trans. Confucius: The Analects (Lun yü). New York: Penguin Putnam, 1979.
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