孟懿子 asked about filial piety. Confucius said, “Not being in opposition.” Fan Chi was driving the carriage, and Confucius informed him, “Meng Sun asked me about filial piety, and I answered, ‘Not being in opposition.'”
Fan Chi asked, “What does that mean?” Confucius said, “When they are alive, treat them with propriety; when they are dead, bury them with propriety, and sacrifice to them with propriety.” (Analects, Exemplary Conduct, Chapter Five)
Meng Wubo asked about filial piety. Confucius said, “The only thing that concerns the parents is their children’s illness.” (Analects, Exemplary Conduct, Chapter Six)
Ziyou asked about filial piety. Confucius said, “Nowadays, filial piety means being able to provide for one’s parents. Even dogs and horses can be cared for, so what sets humans apart if they lack respect?” (Analects, Exemplary Conduct, Chapter Seven)
Zixia asked about filial piety. Confucius said, “The hardest part is appearance. When there are tasks, the disciples handle them with diligence; when there is food and drink, they present them to the elders. Can this be considered filial piety?” (Analects, Exemplary Conduct, Chapter Eight)
**Comments**
Meng Yizi: He was the 9th generation head of the Mengs, one of the three noble families in the state of Lu. He was the son of Meng Xizi and the elder brother of Meng Gongshu. When Meng Xizi was dying in 518 BC, he instructed his two sons (Meng Yizi and Nangong Jingshu) to study under Confucius. However, when Confucius became a judge in Lu, he ordered the “fall of the three capitals,” but Meng Yizi disobeyed, so later generations did not consider him a disciple of Confucius.
Not being in opposition: Some argue that in ancient times, those who went against etiquette were considered in opposition. However, the meaning of “opposition” in the word may not have been understood in the later Han Dynasty. Qian Mu believed that Xizi was virtuous and valued etiquette, but Yizi could not strictly adhere to his father’s teachings. Confucius taught him not to oppose, intending for him to faithfully carry out his father’s wishes.
Fan Chi: His name was Xu, one of the “Seventy-two Disciples of the Confucian School.” He became a disciple of Confucius at the age of forty-six (according to Yang Bojun’s account).
Meng Wubo: The son of Meng Yizi. Yizi passed away after serving for fourteen years, and Wubo succeeded him.
The only thing that concerns the parents is their children’s illness: There are different interpretations of the target of “their” in this statement, with some saying it refers to the parents and others to the children.
Ziyou: His surname was Yan, a native of Changshu, one of the “Ten Wise Disciples of the Confucian School” and the only southern disciple among the “Seventy-two Disciples of the Confucian School.” Confucius praised him, saying, “Our school has Yan, and our way goes south.” He became a magistrate in Wucheng (modern-day Jiangxiang County, Jining City, Shandong Province) at the age of around twenty.
As for: Generally interpreted as “even if” or “that is,” this unique usage in ancient texts prior to the Qin Dynasty is rare.
Caring for parents: In the past, “yang” was pronounced with a neutral tone yàng.
Appearance: Refers to the demeanor of a son when serving his parents. The Book of Rites describes, “A pious son with deep love must have a harmonious air; one with a harmonious air must have a pleasant countenance.”
Food: Formerly pronounced as sì, meaning food.
Once: Pronounced as céng, meaning eventually. According to Duan Yucai’s “Explaining the Meanings of Characters” annotation, “once” here could be interpreted as “eventually.”
**Discussion**
What is tailored teaching? What is wisdom? Let’s look at Confucius’ different answers to the same question posed by four individuals.
Meng Yizi may have been Confucius’ first noble student. When Meng Yizi asked about filial piety, Confucius said, “Not being in opposition.” When Fan Chi was driving the carriage, Confucius voluntarily disclosed this to him. Why? Confucius feared that Meng Xun did not understand the meaning of not being in opposition, and since Yizi and Fan Chi were friendly, he might ask Fan Chi, so Confucius informed him. However, Fan Chi still did not understand, so Confucius explained: “When they are alive, treat them with propriety; when they are dead, bury them with propriety, and sacrifice to them with propriety.” But why didn’t Confucius directly tell Yizi this? Scholars’ interpretations suggest that by not telling Meng Sun directly, Confucius initially intended to be concise, seeking him to ponder and understand by himself. By informing Fan Chi later, he aimed to have Fan Chi relay the message to Meng Sun again.
There was also a specific situation at that time. The three noble families of Lu were ministers who not only used the rituals of the Lu ruler (the feudal lord) but sometimes even those of the Son of Heaven. This behavior, known as “usurpation,” deeply troubled Confucius. Meng Yizi, as the head of one of the three families, studied under Confucius, who had lessons to impart. However, this matter was too sensitive and complex, so Confucius approached it indirectly. Zhu Xi believed that Confucius’ words were “ambiguous but not explicitly aimed at exposing the three families, which is the wisdom of a sage.”
Meng Yizi’s son, Meng Wubo, also inquired about filial piety. The word “Wu” in Meng Wubo’s name is an honorary title, indicating someone strong and just. It’s known that “a person’s injuries bring worry to their family; a person’s lack of virtue brings shame to their family.” If children always conduct themselves with caution, parents have nothing to worry about except the possibility of illness (which cannot be entirely controlled by the individual). Naturally, out of their overflowing love, parents fear only for their children’s illness, as self-care is also an act of filial piety.
The above are questions about filial piety from noble fathers and sons, with Confucius’ responses being succinct, aiming for self-reflection and deep contemplation. The following two scenarios involve two prominent disciples of Confucius (Ziyou and Zixia, both belonging to the “Literary Disciples” in the “Four Arts Ten Wise” of the Confucian School) asking about filial piety, to which Confucius responds directly and specifically.
Ziyou’s inquiry on filial piety led to Confucius emphasizing the importance of respect and affection at its core (filial piety lies in the inner respect). When Zixia inquired, Confucius emphasized external appearances (demeanor) and a pleasant disposition. These statements by Confucius are not contradictory but serve to highlight different aspects, complementing each other. The understanding should be holistic: serving one’s parents should involve both inner respect and external expressions to dispel any doubts parents may have.
Confucius’ teaching is pragmatic, starting with the heart of a person. Since human hearts are complex and fickle, his teachings are reasonable, not coercive, neither excessive nor insufficient. He guides with subtlety, always aiming for balance. These four chapters serve as a vivid example of this approach.
**Primary Reference Sources**
– Annotations on the Analects (Li Xueqin, Peking University Press)
– Commentary on the Analects (Zhu Xi’s Collected Commentaries on the Four Books)
– Interpretation of the Analects (Zhang Juzheng, Jiu Zhou Publishing House)
– New Interpretation of the Analects (Qian Mu, The Commercial Press)
– Translations and Annotations on the Analects (Yang Bojun, Zhonghua Book Company)
– Contemporary Interpretation of the Analects (Mao Zishui, China Friendship Publishing Company)
– Revised Interpretation of the Analects (Sun Qinshan, Three Union Bookstore)
– Lectures on the Analects (Fu Peirong, Beijing United Publishing Company)
– Translations and Annotations on the Analects (Jin Liangnian, Shanghai Classics Publishing House)
– Analects Basic Interpretation (Revised Edition) (Sun Qinshan, Three Union Bookstore)
– Fan Deng’s lectures on the Analects: Learning (Fan Deng, Beijing United Publishing Company)
For more articles from the “Analects” series, refer to 【Lunyu Shuo】.