During the Zhou Dynasty, there were eight renowned virtuous scholars, namely: Boda, Bokuo, Zhongtu, Zhonghu, Shuye, Shuxia, Jisui, and Jigua.
Note
This brief record is the final chapter of the Weizi section in The Analects. Rather than narrating a specific story, it concludes the entire chapter with a “list of virtuous scholars,” carrying profound symbolic significance:
- Cultural Nostalgia for the Golden Age of the Zhou Dynasty:
The neatly arranged names of these eight virtuous scholars (ordered by the seniority prefixes Bo, Zhong, Shu, and Ji) represent the prosperous era of the Zhou Dynasty, characterized by an abundance of talents and flourishing rituals and music. By specifically listing them during the late Spring and Autumn period – an era of the “collapse of rituals and music” – Confucius expressed boundless yearning and nostalgia for the clear politics and emergence of outstanding talents in the early Zhou Dynasty. - A Sharp Contrast with the Group Portrait of Hermits:
The first half of the Weizi chapter extensively depicts Confucius’ encounters with various hermits (such as Jieyu, Changju, Jieni, and the old man with the weeding basket), showcasing the evasion and despair of the elite class in a chaotic world. In this chapter, the narrative takes a sudden turn to list the Eight Scholars of Zhou, creating a strong contrast: although talents are dwindling and hermits are retreating from the world in the current era, historically, the Zhou Dynasty once possessed such a multitude of excellent talents. - Ultimate Faith in the “Way”:
By concluding with this, Confucius is actually expressing an unyielding belief. He is telling the world, and himself, that true virtuous scholars and clear politics have indeed existed, and the Way of Zhou rituals and music is not mere fantasy. This confirmation of a golden age in history provides the most solid historical confidence for Confucianism to persist in its spirit of “doing what is known to be impossible” and actively engaging in the world during chaotic times.
The core of this thought lies in “nostalgia for past sages and steadfast belief.” In a desperate chaotic world, Confucius did not choose to completely deny reality like the hermits; instead, by looking back at the glorious moments in history, he strengthened his ideals of restoring the Zhou rituals and promoting benevolent governance.
Further Reading
The Master said, “Talents are hard to find. Is it not so? Since the time of Yao and Shun, the most prosperous era in this regard was the reign of King Wen.”
The Master said, “Since King Wen is dead, does not the culture reside here? If Heaven were about to destroy this culture, those who come after me would not be entrusted with it. But if Heaven has not yet destroyed this culture, what can the people of Kuang do to me?”
The recluses were Boyi, Shuqi, Yu Zhong, Yiyi, Zhuzhang, Liuxia Hui, and Shaolian… The Master said, “I am different from all of them. I have no absolute ‘must do’ and no absolute ‘must not do’.”
These chapters collectively construct the Confucian yearning for the “historical golden age” and the sense of mission for “cultural inheritance.” Whether it is Confucius lamenting that “talents are hard to find” and admiring the prosperity of the eras of Yao, Shun, and King Wen, his cultural confidence in believing “does not the culture reside here” when facing desperate situations, or his listing of the Eight Scholars of Zhou and evaluation of ancient hermits, their core logic is highly consistent: When facing the chaotic world of collapsed rituals and music, Confucianism never lacks a sense of historical depth. By looking back at and confirming the virtuous scholars and prosperous eras in history, they counter the despair of reality and use this as the spiritual pillar and historical confidence to adhere to the “Way” and promote benevolent governance in chaotic times.
周有八士：伯達、伯適、仲突、仲忽、叔夜、叔夏、季隨、季騧。
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