Changju and Jieni were ploughing together in the fields. When Confucius passed by, he sent Zilu to ask them for the ford (the crossing point). Changju asked, “Who is the man holding the reins in the carriage?” Zilu replied, “He is Kong Qiu.” Changju asked again, “Is he Kong Qiu of the State of Lu?” Zilu answered, “Yes.” Changju then said, “In that case, he already knows where the ford is.”
Zilu then asked Jieni. Jieni asked, “Who are you?” Zilu replied, “I am Zhong You.” Jieni asked, “Are you a disciple of Kong Qiu of Lu?” Zilu answered, “Yes.” Jieni said, “Disorder is everywhere under heaven, like a swelling flood. Who can change it? Moreover, rather than following a gentleman who merely avoids certain bad people (referring to Confucius), why not follow those of us who avoid the entire chaotic world?” With that, they continued to cover the seeds with soil without stopping.
Zilu walked back and reported this to Confucius. The Master looked disappointed and said, “One cannot associate with birds and beasts. If I do not associate with these people (fellow human beings), who else should I associate with? If the Way prevailed in the world, I would not be trying to change it.”
Note
This dialogue represents the most intense and profound direct clash between the Confucian “active engagement in the world” and the hermits’ “seclusion from the world” in The Analects, showcasing Confucius’ extremely tragic and great spiritual realm:
- The Hermit’s Clarity and Helplessness (Philosophy of Seclusion):
Changju and Jieni represented a group of intellectuals who saw through worldly affairs at that time. They believed that the great chaos (“swelling flood”) was an established fact, and individual power could not change it. Therefore, they chose to completely stay away from politics and return to farming (“those who avoid the entire chaotic world”). They mocked Confucius, saying “he already knows where the ford is.” On the surface, it was sarcasm about Confucius hitting walls everywhere, but in essence, it meant that Confucius’ running around in chaotic times was futile. - Confucius’ Compassion and Sense of Responsibility (Spirit of Engagement):
Faced with the hermits’ cold mockery, Confucius looked “disappointed,” which reflected the loneliness and pain deep in his heart of being misunderstood. However, his subsequent response was powerful, demonstrating the greatest responsibility of Confucianism:
- Social Attributes and Empathy:
“One cannot associate with birds and beasts.” Confucius emphasized that humans are social animals and must share weal and woe with their kind. Escaping society is equivalent to abandoning human responsibility. - Doing What Is Known to Be Impossible:
“If the Way prevailed in the world, I would not be trying to change it.” This is the portrayal of Confucius’ entire life. Precisely because the world is chaotic and people are suffering, he cannot stand by idly. If the world were peaceful, he would not need to travel around promoting the Great Way.
- Social Attributes and Empathy:
The core of this thought lies in “taking the world as his own responsibility,” the ultimate sense of responsibility. Confucius transcended the hermits’ noble but detached “maintaining one’s own virtue in solitude” and chose the most difficult path – holding a torch in the darkness. Even if destined to endure loneliness and failure, he still wanted to find a way out for all living beings.
Further Reading
Zilu lodged at Shimen. The gatekeeper asked, “Where do you come from?” Zilu said, “From the Kong family.” The gatekeeper said, “Is he the one who knows it is impossible but still does it?”
A madman of Chu, Jieyu, walked past Confucius’ carriage singing, “Phoenix! Phoenix! How has your virtue declined? The past cannot be remonstrated against, but the future can still be pursued. Enough! Enough! Those in government are in peril!” Confucius got off, wanting to speak with him. He quickened his pace and avoided him, so they could not speak.
Zilu, following behind, fell behind and met an old man carrying a weeding basket on his staff… The old man said, “You do not toil with your four limbs, nor can you distinguish the five grains. Who is your Master?” Then he planted his staff in the ground and continued weeding.
These chapters collectively form the extremely moving group portrait contrast of “hermits and Confucius” in The Analects. Whether it is Jieyu’s mad song, the cold mockery of Changju and Jieni, or the sarcasm of the old man with the weeding basket, their core logic is highly consistent: The hermits preserve their own purity through “seclusion,” thereby highlighting the persistence and tragic heroism of Confucius, who “does what he knows is impossible.” They jointly prove that, in the Confucian view, true greatness does not lie in retreating safely after seeing through the darkness, but in remaining concerned for the world and facing difficulties head-on even when knowing it is impossible. This “engagement” and sense of responsibility represent the highest realm of human morality.
長沮、桀溺耦而耕，孔子過之，使子路問津焉。長沮曰：「夫執輿者為誰？」子路曰：「為孔丘。」曰：「是魯孔丘與？」曰：「是也。」曰：「是知津矣。」問於桀溺，桀溺曰：「子為誰？」曰：「為仲由。」曰：「是魯孔丘之徒與？」對曰：「然。」曰：「滔滔者天下皆是也，而誰以易之？且而與其從辟人之士也，豈若從辟世之士哉？」耰而不輟。子路行以告。夫子憮然曰：「鳥獸不可與同群，吾非斯人之徒與而誰與？天下有道，丘不與易也。」
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