Acquiring Wisdom through Study and Thought

According to Confucius, one of the key elements for the development of an authoritative person is wisdom. Once an individual understands what is appropriate for a given situation, he or she can then act upon this knowledge in a correct manner. Confucius described in the Analects the levels of knowledge and the methods of attaining them, listing knowledge gained through study as the second highest level (16.9; p 199). The purpose of this paper is to explain this method of acquiring wisdom through learning, and to describe how the process of thought complements studying.

An understanding of exactly what Confucius considered to be wisdom is first in order. Confucius gave the meaning of wisdom several times in the Analects in fairly enigmatic ways. Speaking to Zilu, Confucius described wisdom as, �To know what you know and know what you do not know� (2.17; p 79), or in a simpler definition, know how much you can do and know how much you cannot do. A wise person must understand the options that are open to him, as well as realize the limits of his or her abilities. Knowing these two things, a wise individual will never be in doubt about the possibilities of his or her actions. Therefore, as Confucius claimed, the wise are never in a quandary, because they understand fully what they can and cannot do (9.29; p 132).

One of Confucius� followers, Fan Chi, specifically asked the Master about wisdom. It is important to remember that Confucius was dealing with real people who had different levels of understanding, and because of this, Confucius had to explain things to his followers according to their abilities. In talking to Fan Chi, Confucius described everything in simple terms, giving basic definitions for all of Fan Chi�s inquiries. Confucius told Fan Chi, �To devote yourself to what is appropriate for the people, and to show respect for the ghosts and spirits while keeping them at a distance can be called wisdom� (6.22; p 108). Unlike the previous passage, which focused on knowing one�s own abilities, this passage gives the description of wisdom in terms of interaction with other individuals. A wise person not only understands what is appropriate for the people, but also is devoted to acting appropriately for them. The wise defer to the ghosts and spirits, showing respect and gratitude for those that have come before them.

Using the aforementioned descriptions of wisdom, a definition of Confucius� view arises. Wisdom is the virtue by which individuals are able to grasp what is appropriate in all circumstances. Confucius was very careful in saying that it is possible for individuals to disagree on what is appropriate. He explicitly stated that people can study together, and yet take separate paths; people can take the same path, and yet take a different stand; and people can take the same stand, and yet weigh things differently (9.30; p 132). Therefore, the wise person must take situations on a case-by-case basis, and determine what is appropriate for that specific circumstance. Confucius described himself as having no presuppositions as to what may and may not be done, showing that even the Master must examine each situation by itself and only then decide upon a solution (18.8; p 216).

Now that an established definition of wisdom is in place, the method of obtaining this understanding of appropriateness must be explained. Through study, an exemplary person attempts to promote their way, or discover the things that are appropriate (19.7 p 220). According to Confucius, the six desirable qualities � acting authoritative, acting wisely, making good on one�s own word, being candid, being bold, and being firm � are all severely flawed without equal regard for learning (17.8; p 205). In fact, if one were to merely misuse names, Confucius believed that the improper usage would create a chain reaction that would result in utter chaos for the community (13.3; p 161). The lack of learning causes an individual to be unsure of how to act, and increases the chances of that persons behaving improperly.

It is for these necessities of studying that Confucius believed that understanding something is not enough. Confucius stated, �To truly love it is better than just to understand it, and to enjoy it is better than simply to love it� (6.20; p 108). Those who enjoy their studies will discover more about how to act appropriately than those who are simply learning to attain knowledge, and afterwards will find it easier to act accordingly. One of Confucius� favorite disciples, Yah Hui, was described by the Master as an individual who loved learning, who did not take his anger out on others, and who did not make the same mistakes twice (6.3; p 103). His love of studying enabled him to control his emotions and to correct himself in his errors.

Confucius often talked about the difficulty in finding people who would study solely for the love and enjoyment of knowledge, but frequently urged individuals to do so. He stated, �Make an earnest commitment to the love of learning and be steadfast to the death in service to the efficacious way� (8.13; p 123). He also attempted to use himself as an example, by seeking knowledge wherever he could find it and asking numerous questions when entering unknown territory. Confucius described himself as an individual who quietly persevered in attaining knowledge, continued studying without respite, and instructed others without growing weary (7.2; p111). Perhaps the quote of Confucius that best emphasizes his love of learning and his desperate attempt to get others to study is, �Study as though you cannot catch up to it, and as though you fear you are going to lose it� (8.17; p 124).

Throughout the Analects, Confucius described the proper things to study, and one of the most important is the method of previously successful cultures. Confucius believed that analyzing how ancestors behaved and acted was crucial to understanding how to handle situations in his own time, and that conforming the previous ways to his circumstances would enable his culture to be successful as well. Confucius followed not only original cultures, but also cultures who had reinterpreted and reused the methods of other previous cultures as well, emphasizing that Confucius believed that individuals must adjust appropriateness according to their specific situation (3.14 p 85). As the previous culture adopted and altered the ways that they inherited, Confucius adjusted their methods to fit his time, and expected the next culture to do the same. He also described how this study enriches an individual, stating, �Exemplary persons learn broadly of culture, discipline this learning through observing ritual propriety, and moreover, in so doing, can remain on course without straying from it� (6.27; p 109). This practice of reviewing the old in order to realize the new is central throughout Confucius� teachings.

The study of the Songs and Rites is another important task that Confucius believed was worthwhile. Talking with his son, Confucius asked if he had studied the Songs and Rites. Upon a negative response to both questions, Confucius told his son, �If you do not study the Songs, you will be at a loss as to what to say,� and, �If you do not study the Rites, you will be at a loss as to where to stand� (16.13; p 200). One who knows and understands the Songs develops a broad vocabulary, and is able to make distinctions that the average person would not observe (17.9; p 206). Evidently, the study of the Rites teaches one how to make an appropriate decision. It comes as no surprise that Confucius would recommend the study of the two, and that learning the Songs and the Rites would lead one toward wisdom.

Finally, Confucius stressed that people should use the ability to learn from everyone else around them. He did not think that it was possible for someone to develop his or her intelligence by being in solitude, but that learning from the society was necessary. Confucius bragged that he could learn from just being in the company of two other people (7.22; p 116), and asked, �How can anyone be called wise who, in having the choice, does not seek to dwell among authoritative people?� (4.1; p 89). By analyzing the qualities of the people around them, imitating those qualities that are proper, and avoiding those qualities that are bad, one can quickly learn of things that are appropriate.

In order to know what qualities are wholesome and which or not, however, one must use his or her ability to think. Only through deliberation can one distinguish between proper and improper manners of behavior. Confucius said, �When you meet persons of exceptional character think to stand shoulder to shoulder with them; meeting persons of little character, look inward and examine yourself� (4.17; p 92). The thought process enables one to move past the ability to study, and into understanding truly what is appropriate.

Confucius claimed that even he had to discriminate between the things he had learned. He said, �I learn much, select out of it what works well, and then follow it� (7.28; p 117). This passage shows that Confucius understood that not all knowledge was meant to be to be followed, but that one should ponder over the things he or she has learned and decisively act in the manner that will bring success. According to Confucius, an individual should think about something twice before even taking action, in order to be fully aware of the consequences of the action (5.20; p 100). Thinking is the complement to study, making it possible to obtain wisdom. By utilizing the two together, one is well on their way to gaining true understanding. Zixia, one of Confucius� disciples, described the relationship between the two by saying, �Learn broadly yet be focused in your purposes; inquire with urgency yet reflect closely on the question at hand � authoritative conduct lies simply in this� (19.6; p 219). He realized that learning required reflection in order to be authoritative.

Learning and thinking work together to achieve wisdom, but the absence of either one of the two causes problems for the individual. Confucius stated clearly, �Learning without due reflection leads to perplexity; reflection without learning leads to perilous circumstances� (2.15; p 79). It is reflection that enables learning to be properly understood, and likewise, it is learning that gives reflection something to properly ponder. To illustrate the problem of having knowledge but not deliberating over it, Confucius claimed that the three hundred Songs were no good to someone who mastered them all and yet was unable to perform them effectively (13.5; p 163). Through pondering the Songs, one can understand their meaning and use them to act in the appropriate manner, but they are useless without the proper deliberation. Similarly, Confucius told of the problem of thinking without learning. He said, �Once, lost in my thoughts, I went a whole day without eating and a whole night without sleeping. I got nothing out of it, and would have been better off devoting the time to learning� (15.31; p 190). The two activities form a symbiotic relationship that is only successful when they are used together.

In conclusion, study and thought enable an individual to achieve the second level of wisdom. Understanding what is appropriate is important for the person seeking to be authoritative, because after reaching this understanding, one can then use his or her courage, or will to act appropriately, to actually do the things that are appropriate. An individual should naturally enjoy learning, and be willing to study previous cultures, the Songs and Rites, and the society around them, always showing respect to the ways and methods of others. Reflection upon this learning provides the discrimination needed to truly understand the actions to be taken. Using these two activities correctly, one can attain wisdom and avoid ever being in a quandary.