The Master said, “Hui is nearly there in moral perfection – yet he is often destitute. Ci does not accept his fate; instead, he engages in trade and commerce, and his market predictions are frequently correct.”
Note
This passage from the Analects of Confucius contrasts two exemplary disciples – Yan Hui and Zigong – to illuminate Confucius’s nuanced view on virtue, fate (ming), and worldly success. Yan Hui embodies the ideal Confucian scholar: morally refined, content in poverty, and devoted to the Way (Dao) regardless of material hardship. His “frequent emptiness” – having no food or resources – does not diminish his virtue; rather, it highlights his unwavering commitment to humaneness amid adversity. In contrast, Zigong is pragmatic, resourceful, and economically astute. Though he “does not accept fate” (i.e., refuses passive resignation to poverty), his commercial success does not make him less virtuous in Confucius’s eyes. Instead, Confucius acknowledges Zigong’s talent without condemnation, suggesting that Confucianism values diverse paths: one may serve the Way through quiet moral perseverance (like Yan Hui) or through active engagement in society (like Zigong).
The key distinction lies not in wealth or poverty per se, but in whether one’s actions align with ethical principles. Moreover, the passage subtly critiques simplistic notions of “virtue = reward”: the most virtuous (Yan Hui) suffers material lack, while the capable (Zigong) prospers – yet both are valued. This reflects Confucius’s realism about the disconnect between moral worth and worldly fortune, while affirming that true fulfillment comes from inner integrity, not external outcomes.
Further Reading
The Master said, “How virtuous Hui is! With a single bamboo bowl of rice and a gourd dipper of water in a humble alley – others could not bear such hardship, yet Hui never lost his joy. How virtuous Hui is!” Analects 6.11 (Yong Ye)
Both praise Yan Hui’s contentment in poverty as the height of moral cultivation – material lack does not disturb his inner harmony.
Zigong said, “What do you think of being poor without flattery and rich without arrogance?” The Master replied, “That’s acceptable – but better still is to be poor yet joyful, and rich yet fond of ritual.” Analects 1.15 (Xue Er)
Shows Confucius’s balanced view of wealth: poverty should not breed resentment, and wealth must be tempered by li (ritual propriety) – Zigong, though wealthy, is not criticized because he likely embodies this ideal.
子曰：「回也其庶乎，屢空。賜不受命，而貨殖焉，億則屢中。」
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