Confucius listed the recluses of ancient times, including Boyi, Shuqi, Yu Zhong, Yiyi, Zhuzhang, Liuxia Hui, and Shaolian. The Master commented on them, saying, “They did not lower their ambitions, nor did they disgrace themselves. Such were Boyi and Shuqi!” He further commented, “Liuxia Hui and Shaolian lowered their ambitions and disgraced themselves; however, their words were in accordance with ethics, and their actions were guided by careful consideration. That is all they achieved.” He also commented, “Yu Zhong and Yiyi lived in seclusion and spoke freely. They maintained the purity of their persons, and their withdrawal from office was in accordance with expediency.” Finally, Confucius summarized, “I am different from all of them. I have no absolute ‘must do’ and no absolute ‘must not do’ (everything is decided based on whether it aligns with righteousness and the actual circumstances).”
Note
This record is Confucius’ systematic review of the ancient recluses and a concentrated embodiment of the highest Confucian realm – the “Doctrine of the Mean” and “adapting to circumstances”:
- Objective Evaluation and Classification of Recluses:
Confucius did not blindly belittle the recluses but objectively categorized them based on their moral integrity and ways of dealing with the world. Boyi and Shuqi were the ultimate embodiment of “loftiness,” refusing to eat the grain of the Zhou Dynasty and dying for their moral integrity. Liuxia Hui represented “harmony”; although he compromised himself to stay in a chaotic world, his words and deeds still conformed to norms. Yu Zhong and Yiyi were models of “seclusion,” living in hiding and speaking freely, yet maintaining their purity, and their withdrawal from office was in line with expediency. - The Supreme Realm of “No Absolute Musts”:
Confucius distinguished himself from these recluses. The recluses were often obsessed with a certain moral posture (such as extreme loftiness or complete seclusion), whereas Confucius transcended this obsession. His “no absolute must do and no absolute must not do” is by no means drifting with the tide without principles, but rather “absolute flexibility” built upon a firm foundation of righteousness. As long as it aligns with “righteousness,” taking office is acceptable, and seclusion is also acceptable; advancing is fine, and retreating is also fine. This demonstrates the grand vision and supreme wisdom of Confucianism, which is not confined to forms but is concerned with all living beings.
The core of this thought lies in “transcending obsessions and adapting to circumstances.” Confucius demonstrated the realm of a sage who “integrates all achievements.” He does not reject any noble character, but he is not bound by any fixed form himself, truly achieving the state of “following one’s heart’s desire without transgressing the boundaries of right.”
Further Reading
Zigong asked, “What sort of men were Boyi and Shuqi?” The Master said, “They were worthy men of antiquity.” Zigong asked, “Did they harbor resentments?” The Master said, “They sought Benevolence and attained Benevolence. What resentment could they have?”
The Master said, “It is possible to study with some, but not possible to advance to the Way with them. It is possible to advance to the Way with some, but not possible to stand firm with them. It is possible to stand firm with some, but not possible to adapt to circumstances (weigh matters) with them.”
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 multi-level evaluation system of Confucianism regarding “moral realms” and “wisdom in dealing with the world.” Whether it is Confucius’ affirmation of Boyi and Shuqi’s “seeking Benevolence and attaining Benevolence,” his praise of Liuxia Hui’s “serving others with the upright way,” or his emphasis on the extremely high requirement of “it is possible to stand firm, but not possible to adapt to circumstances,” their core logic is highly consistent: Confucianism respects various noble moral perseverances while strongly advocating the wisdom of “expediency,” which transcends forms and adapts flexibly. They jointly prove that a true sage will not be kidnapped by a single moral label, but can, according to the needs of “righteousness,” achieve the perfect harmony and thoroughness of “no absolute musts” while adhering to principles.
逸民：伯夷、叔齊、虞仲、夷逸、朱張、柳下惠、少連。子曰：「不降其志，不辱其身，伯夷、叔齊與！」謂：「柳下惠、少連，降志辱身矣。言中倫，行中慮，其斯而已矣。」謂：「虞仲、夷逸，隱居放言。身中清，廢中權。」「我則異於是，無可無不可。」
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