| Summary: | 碩士 === 國立高雄師範大學 === 經學研究所 === 102 === A Study on the Meaning of “Courage” in "The Analects of Confucius
Yen-yen Wang
Abstract
The research focus of this study is the 16 words of “courage” appearing in The Analects of Confucius. Because the academia has attached importance to moral courage, this study intends to investigate the historical origin, meaning, and classification of courage. Firstly, this study traced the origin of the word “courage” from the context of text development to clarify the shape and meaning of the word “courage.” It then investigated the words, such as “用 (use), 甬 (yong; a musical instrument), 庸 (mediocre), 鐘 (bell).” The sound of bell is closely related to the spirit of courage, and the moral meaning of courage was then developed. Whether the word “courage” follows heart, power, weapon, or use, it is associated with the development of courage, including courageous power and courageous morality.
This study traced courageous morality and courageous spirit, and found that courageous power originates from primitive society. Ancient people applied their courage to hunting and fighting in life. This study further inspected The Analects of Confucius, and found that the words “剛 (unyielding), 猛 (fierce), 果 (resolute), 敢 (daring), 武 (brave), 暴 (violent; anciently “虣”) are the synonyms of “courage.” They originated from primitive society where people applied courage to hunting and fighting in life and fulfilled the spirit of courage. The meaning of “暴虎” should be “a person who will unarmed attack a tiger, ” while that of “馮河” is not “crossing a river without a boat,” but “crossing a river using a tool other than a boat.” The idiom “暴虎馮河” originates from Xiao Ya, Xiao Min, The Book of Odes. It was later used together with “死而無悔 (dying without any regret).” Apparently, such a usage was affected by Shu Er of the Analects of Confucius. Confucius used “A person who will unarmed attack a tiger, or cross a river without a boat” as a metaphor to affirm Zi Lu’s ability to be the commander of armed forces. However, he suggested that Zi Lu should not recklessly take risks and should not be affected by his emotions.
Confucius further proposed “Stand up against injustice” to continue advocating three virtues. Therefore, moral courage was formally defined as “great courage,” namely, “true courage.” Therefore, the meaning and definition of courageous morality were changed. Courage is the foundation of “being moral.” It can provide people with vast power, and can be integrated with wisdom and benevolence to help fulfill all kinds of morality. Any of the three virtues, wisdom, benevolence, and courage, should not be overlooked.
The main difference between rational courage and great courage and small courage is the aspect of implementation “to make people courageous.” Leaders possess leadership skills or have the responsibility (including those who possess leadership skills and do not have the responsibility). Their subjectivity to complete relevant military and political tasks affects other people and enables them to fulfill their subjectivity. Therefore, other people can become benevolent and courageous and even complete their mission and die for it without any regret. Therefore, a third kind of courage was classified. Rational courage can be traced back to Book of Documents and The Book of Odes. It also appears in Xian Jin of The Analects of Confucius. As stated by Zi Lu, “I could make the people to be bold, and to recognize the rules of righteous conduct” is the fulfillment of rational courage. Therefore, in addition to the primitive courage, Zi Lu also possessed rational courage of a leader and moral courage of loyalty.
The core of argument in this study is “righteousness.” In other words, the theoretical basis of this study is “To follow what is right, to hold righteousness to be of highest importance, and to consider righteousness to be essential.” This study further probed into the word “courage.” As long as everyone values righteousness, all kind of morality can become virtues. Righteousness is the foundation of being courageous, which is the standard of courage as set by Confucius. It is not necessary to blindly stand against “small courage.” However, Confucius emphasized that it is necessary to convert small courage into moral courage. For the investigation on the word “courage,” see Chapter 4 “To hold righteousness to be of highest importance,” Chapter 5 “Courage of the benevolent,” and Chapter 6 “Do what is right to do.”
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