Courage - Confucian Pages

Analects 17.23

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Original Text:

子路曰君子尚勇乎子曰君子义以为上君子有勇而无义为乱小人有勇而无义为盗

Translation:

Other Translations:

Zilu asked, “Does the gentleman admire courage?”
The Master said, “The gentleman admires rightness above all. A gentleman who possessed courage but lacked a sense of rightness would create political disorder, while a common person who possessed courage but lacked a sense of rightness would become a bandit.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zilu said, Does the gentleman esteem courage? The Master said, The gentleman holds rightness in highest esteem. A gentleman who possesses courage but lacks rightness will become rebellious. A petty man who possesses courage but lacks rightness will turn to thievery.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.8

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Original Text:

子曰由也女闻六言六蔽矣乎对曰未也居吾语女好仁不好学其蔽也愚好知不好学其蔽也荡好信不好学其蔽也贼好直不好学其蔽也绞好勇不好学其蔽也乱好刚不好学其蔽也狂

Translation:

Other Translations:

The Master said, “Zilu! Have you heard about the six [virtuous] words and their six corresponding vices?”
Zilu replied, “I have not.”
“Sit! I will tell you about them.
“Loving Goodness without balancing it with a love for learning will result in the vice of foolishness. Loving wisdom without balancing it with a love for learning will result in the vice of deviance. Loving trustworthiness without balancing it with a love for learning will result in the vice of harmful rigidity. Loving uprightness without balancing it with a love for learning will result in the vice of intolerance. Loving courage without balancing it with a love for learning will result in the vice of unruliness. Loving resoluteness without balancing it with a love for learning will result in the vice of willfulness.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, You (Zilu), have you heard of the six terms and the six flaws attending them?
Zilu replied, No, not yet.
Sit down, said the Master, and I will tell you. Love of humaneness without love of study invites the flaw of foolishness. Love of understanding without love of study invites the flaw of recklessness. Love of trustworthiness without love of study invites the flaw of injurious behavior. Love of uprightness without love of study invites the flaw of bluntness. Love of bravery without love of study invites the flaw of riotousness. Love of firmness without love of study invites the flaw of irrational action.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 14.12

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Original Text:

子路问成人子曰若臧武仲之知公绰之不欲卞庄子之勇冉求之艺文之以礼乐亦可以为成人矣曰今之成人者何必然见利思义见危授命久要不忘平生之言亦可以为成人矣

Translation:

Other Translations:

Zilu asked about the complete person.
The Master said, “Take a person as wise as Zang Wuzhong, as free of desire as Gongchuo, as courageous as Zhuangzi of Bian, and as accomplished in the arts as Ran Qiu, and then acculturate them by means of ritual and music—such a man might be called a complete person.”
He continued: “But must a complete person today be exactly like this? When seeing a chance for profit he thinks of what is right; when confronting danger he is ready to take his life into his own hands; when enduring an extended period of hardship, he does not forget what he had professed in more fortunate times—such a man might also be called a complete person.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zilu asked about the complete person. The Master said, Zang Wuzhong’s understanding, Meng Gongchuo’s freedom from desire, the valor of Zhuangzi of Pian, the arts of Ran Qiu—embellish them through rites and music, and you have what may be termed the complete person.
And he said, But the complete person of our times need not necessarily be like this. If when he spies gain, he remembers what is right; when he spies danger, is ready to risk his life; when faced with old promises, does not forget his past words; then he can be termed a complete person.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 14.4

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Original Text:

子曰有德者必有言有言者不必有德仁者必有勇勇者不必有仁

Translation:

Other Translations:

The Master said, “Those who possess Virtue will inevitably have something to say, whereas those who have something to say do not necessarily possess Virtue. Those who are Good will necessarily display courage, but those who display courage are not necessarily Good.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Those who have virtue invariably have something to say, but those who have something to say do not invariably have virtue. Those who are humane are invariably courageous, but those who are courageous are not invariably humane.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 5.7

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Original Text:

子曰道不行乘桴浮于海从我者其由与子路闻之喜子曰由也好勇过我无所取材

Translation:

Other Translations:

The Master said, “If the Way is not put into practice, I will set off upon the sea in a small raft. And the one who would follow me—would it not be Zilu?”
Upon hearing this, Zilu was happy.
The Master commented, “Zilu’s fondness for courage exceeds mine. But where can I find some really suitable material?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, The Way does not go forward—I’ll get on a raft and set out to sea! And the one who will go with me will be You (Zilu), will it not?
When Zilu heard this, he was delighted.
The Master said, You outdoes me in love of bravery, though he doesn’t always think where that may lead him.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.