Chih as a Cardinal Virtue

十四

~What does Confucius mean by chih (wisdom)? How different is this meaning from the traditional Chinese meaning of chih?

~Why does Confucius identify chih as one of the cardinal virtues of the superior man? What does it make of the man who possesses them?

~What is the basis of this virtue in man? How can this be developed?

~How is this virtue related to jen, yi, and li?

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Analect 2:17

“Confucius said, ‘Yu, shall I teach you [the way to acquire] knowledge? To say that you know when you do know and say that you do not know when you do not know- that is [the way to acquire] knowledge.’”

Chih, for Confucius, is moral wisdom. It is the ability to discern the right from wrong and the good from bad. Chih, however innate (Mencius and Confucius), puts an emphasis on it as a process of experiencing where once is involved in the act of knowing. It is also a partial fulfilment for being a gentleman. It helps one realise what it means to be a gentleman. Chih entails both learning and thinking. It describes one who engages critical thinking and reflecting so as to filter and know the information that he is gaining. 

Bell, 2010

“…Moral wisdom is important in Confucianism, but it is not as important as the ideal of a gentleman. A gentleman is a person who who possesses the ideal virtue of jen (benevolence), which is an all-encompassing virtue, including others like wisdom, respect, faith,… etc. And the essence of this ideal virtue is benevolence or love for fellow humans…”

People tend to rush into things whether it be by their actions of by their words. More often than not, we can sometimes hear others saying that there are instances of action without thought or speaking without thinking which eventually leads them in tight situations. This is the kind of behaviour that we must unlearn. We must also avoid being like a sponge where we absorb everything. Being a filter is better. 

Analect 7:27

“Confucius said, ‘There are those who act without knowing [what is right]. But I am not one of them. To hear much and select what is good and follow it, to see much and remember it, it the second type of knowledge.”

Analect 6:18

“Confucius said, ‘To know it [learning or the Way] is not as good as to live it, and to love it is not as good as to take delight in it.’”

Fung (1947) settled chih as the foundation for one to be able to understand human-heartedness, righteousness, and propriety- a man must have an understanding of jen before he can do jen acts (p.18). In chih’s relation to jen, yi, and li, Fung furthered his discussion by going back to Analect 2:4: …wisdom was understanding in relation to jen, yi, and li… being able to follow rituals would mean that one is right but this is not to say that one is doing the act rightly. One must be able to understand to be able to have a perfect understanding of human-heartedness or righteousness. With wisdom, one ceases to objectify oneself. Acting out jen, yi, and li without chih is empty and meaningless.

Doctrine of the Mean 20

“Some are born with knowledge. Some learn it through study. Some learn it through hard work. But when the knowledge is acquired, it comes to the same thing. Some practice them natural and easily. Some practice them for their advantage. Some practice them with effort and difficulty. But when the achievement is made, it comes to the same thing.”

“Confucius said, ‘Love of learning is akin to wisdom. To practice with visor is akin to humanity, To know to be shameful is akin to courage. He who knows these three things knows how to cultivate his personal life. Knowing how to cultivate his personal life, he knows how to govern other man. And knowing how to govern other men, he knows how to govern the empire, its states, and the families.’”

Confucius went beyond the common meaning of learning. For him, learning is learning the Tao. Learning in the prior would only mean as the expansion of knowledge while the latter would want one to be self-realised. Wisdom or knowledge alone is useless and the same goes for learning without doing without understand what or why are you doing such. For those who are quick to learn may be at an advantage but it they fail to cultivate or use it for humanity then their actions may be deemed as not remarkable. For those who are slow to learn will do so at their own pace and seek the virtue of meekness for them to be able to learn. What it is importance is that one should make use of his wisdom in good relation to those around him- …the man of wisdom cultivates humanity for its advantage (Analect 1:16).

Analect 6:20

“Fan Ch’ih asked about wisdom. Confucius said, ‘Devote yourself earnestly to the duties due to men, and respect spiritual beings (especially ancestors) but keep them at a distance. This may be called wisdom…’”

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