I’m going to piggyback on some discussion to which I was party at Peony’s and Sam’s because I wanted to see what might come up further from this blog’s clientale (patrons? target audience?). My apologies to both of the other bloggers for cloning their concerns over here, but I offer them admiration as propitiation.
The issue concerns how to understand Analects 9.18 and 15.13. In both places Confucius is quoted saying: “吾未見好德如好色者也,” widely translated as something like “I have never met one who likes virtue as much as he likes sex.” A slight variation in that is to translate se 色 as “beauty” or “the beauty of women.” I’ve never really liked this way of understanding Confucius’s point. So, here is a proposal for how to understand the sentiment in 9.18 and 15.13. (Some of this is cut and pasted from various comments I made on the other blogs):
I think se 色 really can’t mean something as narrow as sex or lust; its meaning is much broader, expressing a broader more central concern in the Analects. The “sex” translation seems flat out wrong for the following reasons. There really isn’t any independent evidence that sexual license was a temptation Confucius worried over. Nor does it seem that concubinage was an option for anyone other than the emperor or possibly a very powerful warlord (any ancient Chinese concubinage experts should correct or corroborate me on this). This line of translating seems to be a projection of much later genres of moralizing texts onto the Analects. But those issues about sexual desire and practice don’t really determine the issue as much as consideration of a more central concern for Confucius. In Analects 2.8 Confucius uses se in a context that I think is much more helpful in setting our understanding of se in the right direction:
“Zixia asked about filial piety. The Master said: ‘[Mere] appearances (se) are the difficulty. With matters to be tended, younger brothers or sons offer their service; with drink and food one partakes in order of birth. Can this really be filial piety?'”
I think this is representative of a concern that Confucius has throughout the Analects with contrasting mere, or rote, behavior that mimics real filial piety (or righteousness, benevolence, ritual, etc) and genuine possession of those characteristics. It’s his concern that the “form” of such activity be filled out with deeper content or correct context. I think that transfers also to distractions that form a category of “surface” pleasure. Appreciation of beauty, in particular, is not a mere surface pleasure for Confucius. So translation of se as ‘love of beauty’ also makes a mistake–the real trouble for Confucius is not appreciating beauty; instead it is enjoying “cheap” delights that merely mimic appreciation of beauty.
The sensibility that Confucius expresses does not concern one arena or type of activity as opposed to a wholly other type–for example, in antiquity, between ritualized life and licentious free-for-all, or something of the sort. I think the sensibility tracks the difference between more closely related activities, namely the “real” or “deep” enjoyment/practice/performance of ritual, filial piety, music, beauty of women, and so forth, and the disingenuous or shallow enjoyment/practice/performance of that same range of things. Confucius’s concerns are focused on a declining empire, but not like the Roman decline as represented in “Caligula.” The decline lies in the loss or threatened loss of coherence, or perhaps integrity, of what he considered to be high culture (in the moral/social/aesthetic mashed-up sense). In effect, it is a type of snobbery but perhaps with less pejorative connotation. It’s like bemoaning the loss of integrity that, say, the ascendence of Kenny G represented for the true jazz aficionado. Kenny G’s performances lack “soul” or something like that, so they are se.
So, if I had to give a translation of the quote from Confucius, it would be something like: “I have never met one who prefers the deeply powerful activity as much as the easy semblance of it.”
As always, comments welcome.