Zilu asked Confucius, “What kind of person can be called a ‘complete person’ (a morally and intellectually fulfilled individual)?”
The Master said, “If someone possesses the wisdom of Zang Wuzhong, the lack of desire of Gongchuo, the courage of Bian Zhuangzi, and the talents of Ran Qiu – and is further refined by ritual and music – such a person may be called complete.”
He then added, “But must today’s ‘complete person’ necessarily meet such lofty standards? If one, upon seeing profit, thinks of righteousness; when facing danger, offers his life; and, even after long hardship, never forgets the promises made in better times – that too is sufficient to be called a complete person.”
Note
This passage from The Analects of Confucius reveals his dual understanding of the “complete person”: an ideal model and a practical, attainable standard.
- At the ideal level: Confucius cites the outstanding virtues of four historical figures – Zang Wuzhong’s wisdom (discernment of right and wrong), Gongchuo’s freedom from greed (moral purity), Bian Zhuangzi’s bravery (fearless resolve), and Ran Qiu’s artistic and practical skills (mastery of the Six Arts). Crucially, these traits must be harmonized and elevated through ritual and music, which provide ethical form and aesthetic refinement. True completeness thus requires a balanced integration of virtue, intelligence, courage, talent, and cultural cultivation.
- At the practical level: Recognizing the moral decline of his time and the rarity of such paragons, Confucius offers a more accessible standard: three core ethical practices – thinking of righteousness when encountering profit, offering one’s life in times of danger, and keeping one’s word even through prolonged adversity. Though less comprehensive than the ideal, these embody the Confucian essentials of righteousness, courage, and trustworthiness – sufficient to constitute a morally reliable noble person (junzi, Confucian gentleman).
This reflects Confucius’s principle of “aiming for the highest while walking the middle way”: upholding lofty ideals to inspire self-cultivation, while offering realistic guidelines that ordinary people can follow. This flexible wisdom ensures Confucian ethics remain both aspirational and practically viable.
Further Reading
Zengzi said, “I examine myself three times daily: Have I been unfaithful in serving others? Untrustworthy in friendship? Failed to review what I’ve learned?” Analects 1.4 (Xue Er)
Emphasizes trustworthiness – paralleling “never forgetting one’s word,” a key trait of the “complete person.”
The Master said, “The noble person understands righteousness; the petty person understands profit.” Analects 4.16 (Li Ren)
Directly supports the criterion “see profit and think of righteousness” – a defining mark of the noble person.
子路問成人。子曰：「若臧武仲之知，公綽之不欲，卞莊子之勇，冉求之藝，文之以禮樂，亦可以為成人矣。」曰：「今之成人者何必然？見利思義，見危授命，久要不忘平生之言，亦可以為成人矣。」
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