Ru Bei wanted to visit Confucius, but Confucius declined the visit, claiming to be ill. However, as soon as the messenger had stepped out of the door, Confucius took his lute and began to sing, deliberately making sure Ru Bei could hear it (to show that he was not actually sick).
Note
This brief account vividly demonstrates Confucius’ unique educational wisdom of “teaching according to aptitude” and “education without words.” Confucius’ refusal to see Ru Bei was not due to a genuine illness, but a deliberate educational tactic:
- Education Without Words (Silent Admonition): Confucius did not want to openly reprimand the person, which might cause embarrassment or resentment; however, he had to make it clear why he was refusing the visit. Thus, he deliberately played and sang to convey the message, “I am not actually sick; I simply do not wish to see you.” This approach of “declining due to illness” while “making sure it was heard” both preserved the other party’s dignity and served as a profound admonition for self-reflection.
- Teaching According to Aptitude and Principled Stance: This shows that Confucius’ education was not blindly tolerant, but highly principled and targeted. For students whose behavior was inappropriate or who were not yet ready to be taught, Confucius would adopt the method of “shutting them out,” prompting them to reflect on themselves.
This thought reflects the high emotional intelligence and wisdom in Confucian education: true teaching lies not only in verbal instruction but also in using one’s actions to awaken the other person’s conscience and awareness.
Further Reading
The Master said, “Look at the means a man employs, observe the path from which he comes, and examine where he rests in contentment. How can a man conceal his true character? How can a man conceal his true character?”
The Master said, “I do not enlighten those who are not eager to learn, nor do I help those who are not anxious to express themselves. If I hold up one corner and the student cannot come back with the other three, I will not go over it again.”
The Master said, “I wish to remain silent.” Zigong said, “If you, Master, do not speak, what shall we, your disciples, have to record and transmit?” The Master replied, “Does Heaven speak? The four seasons proceed in their courses, and all things are produced and flourish. Does Heaven speak?”
These chapters collectively demonstrate Confucius’ profound educational philosophy of “education without words” and “teaching according to aptitude.” Whether using “the silence of Heaven” to emphasize that actions speak louder than words, deliberately playing the lute to admonish Ru Bei, or adhering to the principle of “not enlightening those who are not eager,” their core logic is highly consistent: True education does not lie in one-way verbal indoctrination, but in awakening the student’s inner awareness. They jointly prove that, in the Confucian view, a master educator is skilled at using behavioral hints, situational guidance, and timely refusals to stimulate students’ self-reflection and thirst for knowledge, which is far more effective than mere verbal preaching.
孺悲欲見孔子，孔子辭以疾。將命者出戶，取瑟而歌。使之聞之。
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