Confucius said, “The noble person has three things to revere: reverence for the Mandate of Heaven, reverence for persons of high station or great virtue (‘daren’), and reverence for the words of the sages. The petty person, not understanding the Mandate of Heaven, feels no reverence; treats exalted persons with undue familiarity; and mocks or disparages the words of the sages.”
Note
This passage from the Analects of Confucius profoundly reveals the Confucian distinction between moral character types – the noble person (junzi) and the petty person (xiaoren) – which lies not merely in outward conduct but in whether one possesses an inner sense of “reverence”.
- “Reverence for the Mandate of Heaven” is not fatalistic superstition, but a deep recognition of cosmic order, historical patterns, and the limits of human life. Tianming represents an objective moral law that transcends individual will. Understanding this, the noble person strives diligently while remaining humble – “doing one’s utmost while accepting Heaven’s decree.”
- “Reverence for daren” refers to those of high political rank or, more importantly, exceptional moral attainment. Revering them reflects respect for institutional authority and moral exemplars, affirming one’s commitment to social order and cultural continuity.
- “Reverence for the words of the sages” underscores a sincere attitude toward the wisdom of ancient worthies. Their teachings embody centuries of ethical insight and statecraft, serving as guides for self-cultivation and governance. To scorn them is to sever ties with civilizational heritage.
In contrast, the petty person “does not understand the Mandate of Heaven,” lacking awareness of higher values and order, thus acting recklessly; “treats daren with undue familiarity,” reducing the venerable to the commonplace or instrumental; and “mocks the sages’ words,” replacing depth with superficiality and eternity with momentary trends. All three stem from spiritual arrogance and ignorance.
The “reverence” Confucius advocates is not fear, but respect, caution, and self-restraint. This sense of awe forms the inner foundation of moral autonomy – precisely because one reveres something greater, one dares not act wantonly.
In modern society, where “disenchantment” and “deconstruction” dominate, this teaching is especially urgent: a healthy personality and civilization still require fundamental reverence – for nature, history, wisdom, and virtue. Without reverence, one easily slides into nihilism and indulgence.
In short, Confucius teaches: Reverence is the beginning of the noble person and the foundation of civilization; without awe, there is no virtue; without respect, there is no order.
Further Reading
The Master said, “Heaven has bestowed virtue upon me; what can Huan Tui do to me?” Analects 7.23 (Shu Er)
Shows Confucius’deep faith in Mandate of Heaven as a source of moral confidence – consistent with “reverence for Heaven’s Mandate.”
Shusun Wushu spoke ill of Zhongni (Confucius). Zigong said, “Do not try! Zhongni cannot be slandered. Other worthy men are like hills – surpassable; Zhongni is like the sun and moon – no one can overtake them.” Analects 19.24 (Zi Zhang)
Illustrates proper reverence for a sage; mocking Confucius (as a “sage”) is futile and ignorant – directly echoing the warning against “disparaging the sages’ words.”
孔子曰：「君子有三畏：畏天命，畏大人，畏聖人之言。小人不知天命而不畏也，狎大人，侮聖人之言。」
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