The Analects – Chapter 160 (7.12). Confucius on moral pursuit of prosperity

7.12

The Master said, “If any means of escaping poverty presented itself that did not involve doing wrong, I would adopt it, even as a lowly attendant holding a whip. But so long as it is a question of illegitimate means, I shall continue to pursue the quests that I love.”

子曰：「富而可求也，雖執鞭之士，吾亦為之。如不可求，從吾所好。」

Notes

This statement from the Analects reflects Confucius’ profound contemplation on wealth and life choices. It breaks the stereotype of “Confucians despising wealth,” acknowledging reasonable pursuit of riches while adhering to the principle of “acquiring it through righteous means.” It demonstrates the Confucian dialectical wisdom of “distinguishing between righteousness and profit” — wealth may be pursued, but only through moral means; if contrary to righteousness, one should maintain personal integrity rather than compromise for material gain.

At its core, this addresses the “righteousness-profit dichotomy.” Confucius neither avoids reasonable desire for wealth nor condones unethical enrichment, embodying the Confucian value of “governing profit with righteousness” rather than simplistically prioritizing either righteousness or profit.

“Wealth and honor are what all people desire; yet if they cannot be obtained in accordance with the Dao, they should not be accepted. Poverty and humble station are what all people detest; yet if they cannot be escaped in accordance with the Dao, they should not be shunned.”(Analects 4.5)

This is the core criterion for the notion of “wealth being attainable [only if it is moral]” – the essence of “attainable” lies precisely in “obtaining it in accordance with the Dao”. Confucius did not deny the pursuit of wealth and honor, but he regarded morality and righteousness as the absolute standard for making choices about them.

“Wealth and honor acquired through unrighteous means are to me no more than floating clouds.”(Analects 7.16)

This directly clarifies the value orientation of “wealth that is not to be pursued” – ill-gotten gains may seem tempting, but they are actually fleeting and insubstantial. Confucius would willingly take up even a humble position if it conformed to morality and righteousness, whereas he would disdain wealth and honor if they were obtained by violating morality and righteousness.