Zhong Gong (Ran Yong) asked about humaneness. The Master said, “When you go out, behave as if you were receiving a distinguished guest; when you employ the people, act as if you were conducting a great sacrifice. Do not impose on others what you yourself do not desire. Then, whether serving in government or managing family affairs, no one will resent you.”
Zhong Gong said, “Though I am not quick-witted, I will put these words into practice.”
Note
This passage from the Analects of Confucius offers a practical and socially oriented definition of humaneness, tailored to Zhong Gong—a disciple known for his dignity and administrative talent. Confucius emphasizes two dimensions: external conduct and internal empathy. The metaphors “receiving a distinguished guest” and “conducting a great sacrifice” stress constant mindfulness, reverence, and responsibility in all interactions—especially toward subordinates. This reflects the Confucian view that ethical leadership is rooted in attitude, not just action. The core principle “Do not impose on others what you yourself do not desire” is the famed “negative formulation of the Golden Rule,” later called ‘shu’ (reciprocity). It grounds morality in empathetic self-reflection rather than abstract rules. Finally, the outcome—“no resentment in public office or private life”—shows that ren is measured by its social effects: harmony arises when leaders act with humility and care. Unlike Yan Hui’s inward-focused humaneness(“restrain self, return to ritual”), Zhong Gong’s path is outward-facing, suited to governance. This illustrates Confucius’s pedagogical adaptability: humaneness is one ideal, but its expression varies by person and role.
Further Reading
Zigong asked, “Is there one saying that can guide one’s whole life?” The Master said, ” Perhaps ‘reciprocity’! Do not impose on others what you yourself do not desire.” Analects 15.24 (Wei Ling Gong)
Both highlight the “Golden Rule” as a central, actionable principle of humaneness and ethical life.
Youzi said, “In applying ritual, harmony is most valuable… But seeking harmony for its own sake without regulating it through ritual won’t work.” Analects 1.12 (Xue Er)
Aligns with the goal of “no resentment”—true social harmony requires both empathetic conduct and structured reverence, as in “great sacrifice.”
仲弓問仁。子曰：「出門如見大賓，使民如承大祭。己所不欲，勿施於人。在邦無怨，在家無怨。」仲弓曰：「雍雖不敏，請事斯語矣。」
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