Duke of Zhou said to Duke Lu (Bo Qin), “A gentleman does not neglect his relatives, nor does he let his high ministers resent not being employed. As for old friends and former ministers, if they have not committed a grave sin, they should not be abandoned. Do not demand perfection from a single person.”
Note
This passage is the political advice given by the Duke of Zhou to Bo Qin, the Duke of Lu, who was about to take up his fief. It embodies the Confucian wisdom of “generosity” and the “Doctrine of the Mean” in political management and interpersonal relationships:
- Inclusiveness and Cohesion in Politics:
“Not neglecting relatives” and “not letting high ministers resent not being employed” emphasize that a ruler must properly manage relationships with both the royal clan and the bureaucratic group. In a patriarchal society, relatives are the foundation of the regime, and ministers are the backbone of governance. Only by maintaining harmony among relatives and ensuring ministers can fully utilize their talents can a state possess strong centripetal force. - The Way of Employing People with Nostalgia and Tolerance:
“If old friends have not committed a grave sin, they should not be abandoned” reflects great humanity and political wisdom. Although old ministers and friends may have declining abilities or fail to keep up with the times, they have made significant contributions in the past. As long as they do not make fundamental mistakes, they should be given respect and care in their twilight years. This “nostalgia” is not only gratitude to individuals but also a way to show the ruler’s benevolence to the world, thereby attracting more talents to serve. - The Pragmatic Philosophy of “Not Demanding Perfection”:
This is the soul of the passage. No gold is pure, and no person is perfect. If a ruler always uses a magnifying glass to look at flaws and demands an all-rounded talent, he will inevitably end up with no one to employ. The Duke of Zhou taught the ruler to understand “using people’s strengths and tolerating their weaknesses.” This is a highly practical management philosophy and a concrete application of the Confucian way of “forgiveness” (Shu) in politics.
The core of this thought lies in “being lenient with others” and “pragmatic employment.” It transcends moral fastidiousness, demonstrating the broad-mindedness and vision that a mature politician should possess, and has had a profound impact on traditional Chinese political culture.
Further Reading
Zhong Gong was appointed chief minister to the head of the Ji clan. He asked about government. The Master said, “Set an example to your officials, pardon small faults, and raise men of virtue and talents.”
The Master said, “A gentleman does not promote a man simply because of his words, nor does he reject a man’s words simply because of the man.”
These chapters collectively construct the Confucian philosophy of “tolerance” and “pragmatism” in employing people and governing the state. Whether it is Confucius teaching Zhong Gong to “pardon small faults,” advocating “not rejecting a man’s words because of the man,” or the Duke of Zhou instructing Duke Lu to “not demand perfection from a single person,” their core logic is highly consistent: Confucianism strongly opposes moral fastidiousness and perfectionism in employing people, emphasizing that a ruler must possess a tolerant mind and the wisdom to focus on the big picture rather than minor details. They jointly prove that in complex political reality, a true gentleman understands “using people’s strengths and tolerating their weaknesses,” and凝聚 (gathers) people’s hearts through leniency, which is the fundamental way to achieve long-term stability.
周公謂魯公曰：「君子不施其親，不使大臣怨乎不以。故舊無大故，則不棄也。無求備於一人。」
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