The Analects – Chapter 134 (6.16). Confucius on substance over surface

6.16

The Master said, “Without the eloquence of the priest Tuo and the beauty of Prince Chao of Song it is hard nowadays to get through.”

子曰：「不有祝鮀之佞而有宋朝之美，難乎免於今之世矣！」

Notes

Zhu Tuo, styled Ziyu, was a minister of Wei during the Spring and Autumn period, renowned for his eloquence and diplomatic skill. The Zuo Zhuan records his missions representing Wei: he resolved crises through rhetoric, safeguarding state interests.

Song Chao, a noble scion of Song, gained fame for his exceptional physical beauty. According to The Zuo Zhuan, his allure captivated noblewomen of Wei, sparking political turmoil that nearly caused civil unrest.

Confucius juxtaposed the two, emphasizing that substance of character far outweighs outward appearance.

This quote from The Analects is a scathing critique of the ethos of a turbulent age, rather than an endorsement of “eloquence” or “good looks”. Its implicit meaning is as follows:

By the late Spring and Autumn Period, society had degenerated to such a state that “it was hard for those without rhetorical talent or good looks to make a living”.

If a person lacked the persuasive eloquence of Zhu Tuo to navigate the complexities of the world, nor the handsome appearance of Song Chao to win favor, and relied solely on moral virtue to get by, they would hardly escape the fate of being marginalized and framed in such an era.

Confucius spent his life advocating virtue and ritual propriety, and upheld the principle of “governing with moral virtue”. Yet the society of his time valued external attributes over inner integrity, and prioritized utilitarian gains over moral character – those in power cared nothing about a person’s moral cultivation, judging them only by their ability to speak persuasively and their physical attractiveness. This quote embodies Confucius’ helplessness and indignation at such an inverted social ethos.

“He who speaks with honeyed words and wears a flattering face is seldom possessed of benevolence.”(Analects 1.3)

This directly echoes the idea of “Zhu Tuo’s eloquence” – Confucius condemned the obsequious nature of such glibness, emphasizing that inner benevolence is far more important than superficial rhetorical skills. Both remarks point to the same social malady: valuing outward pretense over inner sincerity.

“Fine words, an insinuating demeanor, and excessive deference – Zuo Qiuming was ashamed of them, and so am I. Concealing one’s resentment toward a person while befriending them – Zuo Qiuming was ashamed of such conduct, and so am I.”(Analects 5.25)

This shares the same essence as “Zhu Tuo’s eloquence” – the essence of hypocritical posturing and opportunism. Both are incisive criticisms of abandoning virtue for the sake of gain, advocating the practice of moral integrity with sincerity.

Chu Zi said: “The king has sent someone to spy on you, Master. Are you truly any different from other men?” Mencius replied: “How am I different from others? Even Yao and Shun were the same as other men.”(Mencius 8.32)

This runs counter to the logic of “Song Chao’s good looks” – the tendency to judge people by their appearance. It directly affirms that inner moral virtue is the core of one’s character, criticizing society’s blind admiration for superficial appearances.