The Master said, “The noble person worries that after his death, his name will not be commensurate with his virtue – that he will not be remembered worthily.”
Note
This saying from the Analects – Lunyu is often misunderstood as Confucius encouraging the pursuit of fame. In truth, its core lies in the principle of “name matching substance.” The true junzi does not crave empty reputation but fears that his lifelong cultivation of virtue and conduct will be insufficient to merit a name worthy of being honored by posterity.
“Worries” here means deep concern or sorrow; “after death”refers to one’s posthumous legacy; “name not commensurate” means the reputation does not reflect one’s actual moral character – or worse, that no one speaks of him at all.
Confucius does not reject “fame” per se, but insists it must be grounded in “substance” – genuine virtue and meritorious deeds. If one’s life leaves no good to recount and no virtue to extol, then even worldly prominence fades into oblivion, like decaying grass and wood.
This complements – rather than contradicts – Analects 15.19: “The noble person worries about his own lack of ability, not about others’ failure to recognize him.” The former emphasizes inner cultivation during life; the latter concerns the historical resonance of one’s moral legacy after death. The true noble person values both inner integrity and the enduring significance of his life.
This idea also foreshadows the Confucian ideal of the “Three Immortalities” – establishing virtue, achieving merit, and leaving wise words – through which one “endures though long gone.” The junzi hopes his moral practice will positively influence future generations, not vanish without a trace.
Importantly, the “fame” here is not worldly vanity but the natural historical recognition that arises from authentic virtue. As Analects 4.25 states: “Virtue is never alone; it will always have companions.” Those with true virtue will ultimately be remembered.
Today, this teaching reminds us: the value of life lies not only in present achievements but in whether we leave behind a spiritual legacy worthy of respect. To desire being remembered, one must first become worthy of remembrance.
In short, Confucius teaches: The noble person fears not death, but a life so morally thin that his name cannot stand the test of time; true immortality lies in establishing a name through virtue, not masking vice with reputation.
Further Reading
The Master said, “The noble person worries about his own lack of ability, not about others’ failure to recognize him.” Analects 15.19 (Wei Ling Gong)
Together, these two passages show the dual focus of the junzi – inner competence in life (chapter 15.19) and lasting moral legacy after death (chapter 15.20).
The Master said, “Do not worry about having no position; worry about what qualifies you to hold one. Do not worry that no one knows you; seek to become worthy of being known.” Analects 4.14 (Li Ren)
Emphasizes becoming “worthy of being known” – aligning with the idea that posthumous fame must be earned through real merit.
The Master said, “Virtue is never alone; it will always have companions.” Analects 4.25 (Li Ren)
Suggests that genuine virtue naturally attracts recognition and continuity – supporting the belief that a virtuous life will not go unremembered.
子曰：「君子疾沒世而名不稱焉。」
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