The Master said:
“Some deliberately hide in obscurity and act eccentrically, hoping to be celebrated by later generations – I will never do such things.
A gentleman who follows the Way but abandons it halfway – I could not bring myself to stop like that.
Only the sage can steadfastly adhere to the Doctrine of the Mean, live in obscurity without being known by the world, and yet feel no regret.”
子曰：「素隱行怪，後世有述焉，吾弗為之矣。
君子遵道而行，半涂而廢，吾弗能已矣。
君子依乎中庸，遁世不見知而不悔，唯聖者能之。」
Note
This chapter from the Doctrine of the Mean uses three contrasting levels to progressively reveal the Confucian understanding of authentic commitment to the Way, culminating in the supreme attainment of the Doctrine of the Mean.
First, Confucius criticizes those who “deliberately hide in obscurity and act eccentrically.” Though appearing lofty, their motive is fame – they seek posthumous recognition through theatrical withdrawal. This contradicts the sincerity and naturalness required by the Way. As seen in the Analects (“I worry that my name will not be remembered after death”), Confucius values reputation – but only as the natural outcome of genuine virtue, not as a performative goal.
Second, the “gentleman who follows the Way but abandons it halfway” represents the common human struggle: initial aspiration gives way to discouragement, weakness of will, or pragmatic compromise. Confucius’ statement “I could not bring myself to stop like that” is not self-praise, but an expression of reverence for the Way – once one commits, retreat becomes a betrayal of its integrity.
Finally, “adhering to the Mean, living in obscurity without being known, and feeling no regret” embodies the highest moral character. The true gentleman practices the Way not for recognition or legacy, but because the Way itself is worthy. This purity of intention – complete independence from external validation – is attainable only by the sage. As Zhu Xi notes in his Commentary on the Doctrine of the Mean: “Without supreme virtue, one cannot long remain at peace in obscurity.” Thus, the Mean is not merely a method, but a state of mind – the courage and faith to uphold cosmic principle even in total solitude.
Therefore, this chapter not only distinguishes authentic from inauthentic cultivation but also reveals the core of Confucian “learning for oneself”: self-cultivation is not for being seen, but for harmonizing one’s inner life with Heaven, Earth, and all beings.
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