Weisheng Mu said to Confucius, “Qiu, why are you so restless and constantly traveling from place to place? Could it be that you’re trying to win favor through glib talk?”
Confucius replied, “I dare not resort to glibness; I simply detest obstinacy.”
Note
This dialogue from the Analects (Lunyu) of Confucius reveals his calm response to misunderstanding and clarifies his deeper motivation for tirelessly promoting the Way.
- Weisheng Mu used “restless” (implying anxious busyness) and “glib talk” (meaning flattering or cunning speech) to question Confucius’s intentions, suggesting he might be seeking fame or personal gain – a common skepticism toward Confucius’s “doing what cannot be done” efforts.
- Confucius did not take offense but clarified that he was not engaging in glib talk – i.e., using eloquence to curry favor or power. Instead, he stated his driving force was “detesting obstinacy”. His travels stemmed from sorrow over rulers and people who were rigid, unteachable, and unwilling to practice the Way – not from self-interest.
This reflects the Confucian spirit of “taking the Way as one’s personal responsibility”: a true scholar does not withdraw from the world nor flatter it, but acts out of concern for humanity, striving to awaken others and implement benevolent governance – even in the face of repeated failure.
Moreover, “detesting obstinacy” implicitly criticizes intellectual rigidity and resistance to learning, aligning with Confucius’ teachings like “never tiring of study” (Analects 7.34) and “When walking with others, there is always someone to learn from. I follow their good points and correct my flaws by taking their bad points as a lesson.” (Analects 7.22).
In short, Confucius declares: My restlessness is not for fame or profit, but to awaken stubborn hearts; not glib persuasion, but sorrow that the Way is not practiced.
Further Reading
Zilu spent the night at the Stone Gate… [The gatekeeper] said, “Is this not the man who knows it’s impossible yet still does it?” Analects 14.38 (Xian Wen)
Both highlight Confucius’s persistent effort despite futility – driven by moral duty, not success or praise.
The Master said, “As for being a sage or perfectly benevolent – how dare I claim that? But I never tire of practicing it, and never weary of teaching others – that is all I can say.” Analects 7.34 (Shu Er)
Emphasizes relentless dedication to the Way and teaching, not self-aggrandizement – consistent with “not for glibness.”
微生畝謂孔子曰：「丘何為是栖栖者與？無乃為佞乎？」孔子曰：「非敢為佞也，疾固也。」
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