Zi Zhang asked about clarity (or discernment). The Master said, “If insidious slander—like water slowly soaking in—and urgent, emotionally charged accusations—like a wound to the skin—cannot take hold with you, you may be called ming. If such slander and complaints find no traction in you, you may also be called farsighted.”
Note
This passage from the Analects of Confucius defines moral and intellectual clarity not as abstract wisdom but as practical resistance to two powerful forms of distortion: subtle, cumulative defamation (“insidious slander”) and dramatic, emotionally manipulative complaints (“skin-deep grievances”). The first type works gradually, like moisture seeping into wood, eroding trust through repeated whispers; the second exploits immediacy and personal pain to demand instant judgment. Confucius praises the person who remains unmoved by either, indicating that true discernment requires both emotional steadiness and rational vigilance. Such a person does not rush to believe accusations, nor is swayed by pathos or repetition. The addition of yuan (“farsighted” or “broad-minded”) suggests that this immunity stems from long-term perspective: understanding human nature, recognizing rhetorical tactics, and prioritizing justice over sentiment. In governance and personal relations alike, clarity thus means seeing through appearances to underlying truth—a hallmark of the Confucian ideal leader who judges impartially and maintains harmony by refusing to amplify interpersonal conflict.
Further Reading
The Master said, “Clever words disrupt virtue. A small lack of patience ruins great plans.” Analects 15.27 (Wei Ling Gong)
Both warn against being misled by persuasive speech or emotional impulses; true judgment requires calm restraint.
The Master said, “Look at what a person does, observe their motives, and examine what they feel at ease with. How can a person hide? How can they hide?” Analects 2.10 (Wei Zheng)
Offers a method for achieving clarity (“Knowing people”)—through careful, multi-layered observation rather than reacting to hearsay or emotional appeals.
子張問明。子曰：「浸潤之譖，膚受之愬，不行焉。可謂明也已矣。浸潤之譖膚受之愬不行焉，可謂遠也已矣。」
Leave a Reply