Changju and Jieni were men of unknown origin. They were plowing the fields side by side. As Confucius passed by, he sent Zigong to ask them for the location of a river ford.
Changju asked, “Who is the man holding the reins of the chariot?”
Zigong replied, “It is Kong Qiu (Confucius).”
Changju asked again, “Is he Kong Qiu of the state of Lu?”
“Yes, he is,” Zigong answered.
Changju remarked, “Then he already knows where the ford is.”
Zigong then went to ask Jieni. Jieni asked, “Who are you?”
“I am Zhong You (Zigong),” he replied.
“Are you a disciple of Kong Qiu of Lu?” Jieni asked.
“Yes, I am,” Zigong answered.
Jieni said, “The world is in chaos, swelling like a vast flood, and who is there to change it? Moreover, rather than following a man who merely avoids wicked individuals, wouldn’t it be better to follow men who avoid the world entirely?” With that, he continued to level the soil with his hoe, never stopping.
Zigong returned and reported this to Confucius. Confucius sighed in dismay and said, “One cannot live in the company of birds and beasts. If I do not associate with these people, whom should I associate with? If the world were governed by the Dao, I would not need to strive to change it.”
Note
Two Daoist farmer hermits Changju and Jieni dismiss Confucius’ quest to reform the chaotic world, advocating complete seclusion instead. Confucius grievingly insists on his moral duty to engage with humanity amid disorder.
Changju and Jieni (长沮、桀溺):
Two anonymous Daoist hermits whose names literally translate to “Tall Marsh” and “Muddy Shallows,” symbolizing their deep integration with the natural landscape. They represent the extreme Daoist response to a corrupt society: total withdrawal. They view societal reform as a futile endeavor against the inevitable tide of chaos.
Asking for the Ford (问津):
In Chinese culture, “asking for the ford” has become a lasting idiom meaning to seek a way forward, inquire about a path, or express interest in something. Here, it serves as a profound metaphor: Zigong is literally asking for a physical river crossing, but philosophically, he is asking for guidance on how to navigate the turbulent waters of a collapsing society.
Avoiding Men vs. Avoiding the World:
This is the core philosophical clash of the passage. Confucius is a “man-avoider”; he flees from corrupt rulers but still actively seeks out good people to reform society. The hermits are “world-avoiders”; they believe the entire system is irredeemably tainted and choose complete reclusion.
Confucius’ Tragic Resolve (鸟兽不可与同群):
Confucius’ sighing response is one of the most famous and poignant statements in Chinese philosophy. It perfectly encapsulates the Confucian spirit of “knowing it is impossible, yet doing it anyway” (知其不可而为之). He acknowledges the hermits’ logic but affirms his inescapable moral duty to humanity. His final sentence (“If the world had the Dao, I wouldn’t need to change it”) is a tragic admission that his lifelong struggles stem precisely from the world’s failure to follow the Dao.
长沮桀溺者，不知何许人也。耦而耕。孔子过之，使子路问津焉。长沮曰：“夫执舆者为谁？”子路曰：“是孔丘。”曰：“是鲁孔丘欤？”曰：“是也。”是知津矣，问於桀溺。曰：“子为谁？”曰：“为仲由。”曰：“是鲁孔丘之徒与？”对曰：“然。”曰：“滔滔者天下皆是也，而谁与易之？且而与其从避人之士，岂若从避世之士哉！”耰而不辍。子路以告孔子，孔子怃然曰：“鸟兽不可与同群，吾非斯人之徒而谁与？天下有道，丘不与易也。”
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