The Master said, “Those who studied ritual and music before entering government were commoners from the countryside; those who entered government first and then studied ritual and music were nobles (junzi). If I were to choose whom to employ, I would follow the former group.”
Note
This passage from the Analects reveals Confucius’s core criterion for selecting talent: moral and cultural competence over aristocratic birth. In the Spring and Autumn period, nobles (junzi) typically inherited official positions and only later engaged with ritual and music, the foundations of ethical governance. In contrast, commoners (“rustics” or “men of the fields”) had to master them through study before gaining any political role.
Confucius explicitly states his preference for the latter – those whose qualifications stem from genuine cultivation rather than inherited privilege.
This embodies the Confucian principle that “excellence in learning leads to office”, asserting that political authority must be grounded in moral character and cultural literacy, not lineage. His declaration “I follow the earlier learners” also implicitly critiques the contemporary nobility for holding office without substantive virtue. Importantly, Confucius does not reject the ideal of the junzi (Confucian gentleman); rather, he redefines it – true nobility arises from inner refinement through ritual and music, not social status alone. This idea laid the ethical groundwork for later merit-based systems like the imperial examination.
Further Reading
Zixia said, “When officials have spare capacity, they should study; when students excel in study, they should enter public service.” Analects 19.13 (Zi Zhang)
Reinforces the Confucian link between learning and governance – merit through education precedes or accompanies office, aligning with Confucius’s preference for “learning first.”
Nangong Kuo asked Confucius… After he left, the Master said, “What a noble person he is! How he honors virtue!” Analects 14.5 (Xian Wen)
Praises someone who values moral achievement (like Yu and Ji) over brute power – consistent with preferring cultivated commoners over unvirtuous nobles.
子曰：「先進於禮樂，野人也；後進於禮樂，君子也。如用之，則吾從先進。」
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