At the end of the Shang Dynasty, King Zhou was a tyrant. Facing the ruin of the state, Weizi chose to leave the court to preserve the ancestral lineage; Jizi pretended to be mad and was reduced to slavery to avoid disaster; Bigan offered blunt remonstrance and was ultimately executed. Confucius commented on this history, saying, “Among the Yin (Shang) Dynasty, there were three Benevolent men!”
Note
This record is one of the most classic discussions in Confucianism regarding the connotation of “Benevolence” and the wisdom of “expediency” (adapting to circumstances). Confucius attributed three completely different coping mechanisms to “Benevolence,” breaking the stereotype people had of it:
- The Diverse Manifestations of Benevolence (Different Paths to the Same Destination):
Weizi’s “departure,” Jizi’s “slavery,” and Bigan’s “death” appeared on the surface as escape, submission, and destruction. However, Confucius believed their inner motives were completely identical – all stemming from deep concern for the country and the people (a Benevolent heart). This shows that “Benevolence” is not a rigid dogma; under different circumstances, it can have different external manifestations. - The Unity of Loyalty and Expediency:
Confucianism advocates both “sacrificing one’s life for Benevolence” (like Bigan) and “preserving one’s life wisely” and “maintaining the continuity of a lineage” (like Weizi and Jizi). In an irredeemable chaotic world, blindly seeking death is not necessarily the only moral standard. As long as one upholds the righteous path in their heart, whether fighting to the death, enduring humiliation, or retiring to preserve oneself, all are helpless yet noble choices for a gentleman in extreme environments.
The core of this thought lies in “judging by inner motives rather than outward traces” and “adapting to circumstances.” Confucius demonstrated great tolerance and a historical perspective, emphasizing that when evaluating whether a person is “Benevolent,” the key lies in their inner moral motivation, rather than being confined to external behavioral patterns.
Further Reading
Zigong said, “Is not Guan Zhong lacking in Benevolence? When Duke Huan killed Prince Jiu, Guan Zhong could not lay down his life for him, and moreover, became his minister.” The Master said, “Guan Zhong served as minister to Duke Huan, made him leader of the feudal lords, and united and rectified the whole kingdom. The people to this day enjoy the benefits he conferred. But for Guan Zhong, we should now be wearing our hair unbound and our robes buttoned on the left. Should he be expected to imitate the fidelity of ordinary men and women, who would have hanged themselves in some obscure ditch, unknown to anyone?”
The Master said, “The determined scholar and the Benevolent man will not seek to live at the expense of injuring Benevolence. They will even sacrifice their lives to preserve Benevolence complete.”
Liuxia Hui, being chief criminal judge, was thrice dismissed. A man said to him, “May you not leave this state?” He replied, “If I serve men with upright principles, where shall I go to without being thrice dismissed? If I serve men with crooked principles, why should I leave the state of my parents?”
These chapters collectively construct the grand pattern of Confucian “Benevolence” and its flexible moral evaluation system. Whether honoring the three extreme choices of Weizi, Jizi, and Bigan as “Benevolence,” affirming Guan Zhong’s great Benevolence in benefiting the world despite not dying for his lord, or praising Liuxia Hui’s persistence in upholding the righteous path and not easily leaving his home state, their core logic is highly consistent: The Confucian standard for evaluating “Benevolence” is the inner moral motivation and the practical contribution to all living beings, rather than being confined to superficial forms of life, death, advancement, or retreat. They jointly prove that a true gentleman in chaotic times can “adapt to circumstances.” As long as they harbor great righteousness in their hearts, no matter which path they choose, they can achieve Benevolence.
微子去之，箕子為之奴，比干諫而死。孔子曰：「殷有三仁焉。」
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