The Master said, “How upright was Shi Yu! When the state was well governed, he was as straight as an arrow; when the state was poorly governed, he was still as straight as an arrow.
What a noble person was Qu Boyu! When the state was well governed, he served in office; when the state was poorly governed, he could roll up his talents and keep them within himself.”
Note
This passage from the Analects – Lunyu contrasts two virtuous men – Shi Yu and Qu Boyu – to illustrate different levels of Confucian moral conduct: steadfast uprightness versus the wisdom of the noble person (junzi, Confucian gentleman).
Shi Yu’s “uprightness” is unwavering and uncompromising. Regardless of whether the political climate was favorable or corrupt, he remained rigidly principled, speaking truth to power – even to the point of “dying to remonstrate” (as recorded in the Han Shi Wai Zhuan, where Shi Yu instructed his son to use his corpse as a final protest for failing to recommend the worthy and dismiss the unworthy). Admirable as this courage is, it lacks flexibility.
Qu Boyu, by contrast, embodies a higher form of “noble wisdom.” He did not abandon principle but understood timing and context. When “the state was well governed,” he actively served; when “the state was poorly governed,” he “rolled up his talents and kept them within” – withdrawing to preserve his integrity without futile sacrifice. This exemplifies the teaching in Analects 8.13: “When the world is ruled by the Way, appear; when it is not, withdraw.”
Confucius praises Shi Yu as “upright indeed,” honoring his moral courage, but calls Qu Boyu “a true noble person,” showing greater admiration for his prudence and restraint. Both are virtuous, but the latter better reflects the Confucian ideal of the “Golden Mean” (zhong yong) and situational adaptability.
The passage reveals the dialectical nature of Confucian political ethics: it demands moral steadfastness (like Shi Yu) yet also advocates self-preservation in chaotic times (like Qu Boyu). The true junzi is not blindly rigid but knows “when employed, act; when set aside, withdraw” (Analects 7.11), balancing principle with practical wisdom.
For modern readers, the lesson is clear: while moral courage is essential, the greater wisdom lies in navigating complexity without compromising integrity – and acting effectively when the time is right.
In short, Confucius teaches: Unwavering uprightness is admirable, but the noble person’s virtue – knowing when to advance and when to retreat, holding to the Mean (moderation, zhong yong) – is more complete.
Further Reading
The Master said, “When the world is ruled by the Way, appear; when it is not, withdraw.” Analects 8.13 (Tai Bo)
Directly parallels Qu Boyu’s conduct – withdrawal in times of disorder is a core Confucian strategy for preserving virtue.
The Master said to Yan Hui, “When employed, act; when set aside, withdraw. Only you and I can do this!” Analects 7.11 (Shu Er)
Emphasizes the flexible yet principled stance of the true junzi – exactly what Qu Boyu exemplifies.
The Master said, “When the state is well governed, speak boldly and act boldly; when it is not, act with integrity but speak humbly.” Analects 14.3 (Xian Wen)
Shows adaptive conduct in speech and action based on political context – contrasting with Shi Yu’s unchanging “arrow-like” directness.
子曰：「直哉史魚！邦有道，如矢；邦無道，如矢。」君子哉蘧伯玉！邦有道，則仕；邦無道，則可卷而懷之。」
Leave a Reply