While in Chen, Confucius and his followers ran out of food. His disciples fell ill from hunger and could not get up. Zilu, visibly angry, came to see him and asked, “Can even a noble person (junzi) fall into such desperate straits?”
The Master replied, “The noble person steadfastly endures poverty; when the petty person faces poverty, he abandons all restraint.”
Note
This exchange occurred during one of Confucius’s most dire moments while traveling among states, profoundly revealing the Confucian view of moral resilience in adversity.
The historical context – “running out of food in Chen” – reflects the real hardships Confucius endured while promoting his ideals. Even strong-willed disciples like Zilu became resentful, questioning, “Can even a junzi be reduced to this?” – expressing the common doubt: “Why do the virtuous suffer?”
Confucius’s reply, “The noble person steadfastly endures poverty,” does not mean virtue leads to poverty, but rather that a true junzi, even in extreme hardship, remains committed to the Way and does not waver in purpose. The word “steadfastly” implies active moral resolve, not passive suffering.
In contrast, “when the petty person faces poverty, he abandons all restraint” – here, “abandons restraint” means losing moral boundaries and resorting to any means for survival. Without inner conviction, the petty person collapses ethically under pressure.
This passage articulates the Confucian view of fortune and adversity: life brings both ease and hardship, but the worth of a junzi lies not in external success, but in inner integrity. As Mencius later said, “In adversity, one perfects oneself alone.” Here, Confucius models how to preserve moral wholeness even in utter destitution.
It also responds to the popular belief that “Heaven rewards the good and punishes the wicked.” Confucius acknowledges that the virtuous may suffer, but insists: one’s response to suffering – not the suffering itself – is what truly distinguishes the noble from the petty.
In short, Confucius teaches: adversity is not the end of morality, but its test; the noble person remains grounded in the Way (Dao or Tao) despite poverty, while the petty person loses himself in it.
Further Reading
The Master said, “Only when winter comes do we know that the pine and cypress are the last to shed their leaves.” Analects 9.28 (Zi Han)
Both use adversity as a test of true character – only in hardship is genuine virtue revealed.
The Master said, “The noble person seeks the Way, not sustenance… worries about the Way, not poverty.” Analects 15.32 (Wei Ling Gong)
Directly supports the idea that the junzi (Confucian gentleman) prioritizes moral principle over material security – even in starvation.
The Master said, “How virtuous is Yan Hui! With a bamboo bowl of rice, a gourd ladle of water, and dwelling in a shabby alley – others could not bear such distress, yet Hui never altered his joy. How virtuous is Yan Hui!” Analects 6.11 (Yong Ye)
Confucius highly praised Yan Hui for being content with a life of poverty, abiding by the joy of pursuing the Dao, and transcending material hardships with spiritual abundance – he stands as a paragon of being content with poverty and devoted to the Dao.
在陳絕糧，從者病，莫能興。子路慍見曰：「君子亦有窮乎？」子曰：「君子固窮，小人窮斯濫矣。」
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