A Deep Exploration of the Way of Sovereign and Minister in 'The Analects: Xian Wen' and the Contingency of Benevolence and Righteousness
This paper focuses on the core political discourse passages in 'The Analects: Xian Wen' concerning figures like Zang Wuzhong, Guan Zhong, and Duke Ling of Wei. It analyzes Confucius's profound insights into the sovereign-minister relationship, the distinction between hegemony and true kingship, and the calibration of benevolence (Ren) and righteousness (Yi), particularly investigating the gap between 'the difficulty of action' and 'the essence of Ren'.
Section 5: Examining Duke Huan’s Hegemony Through the Ancient Concept of "Uprightness"
The character "Zheng" (Upright) has rich connotations in ancient culture.
Shuowen Jiezi states: "Zheng means 'correct.' It is composed of Zhi (止, stop/foot) and Yi (一, one)." Although this explanation is later, the oracle bone form of Zheng—composed of a square (city/state) and a foot (stepping/campaign)—already hints at its original meaning: Zheng means to march, to proceed straight toward a goal.
Shangshu, Hong Fan, records the words of Master Jizi: "Do not be partial or skewed, follow the righteousness of the King. Do not start by favoring or hating, follow the King's road. Without partiality or faction, the King’s Way is broad and level. Without faction or partiality, the King’s Way is even. Without turning back or leaning, the King’s Way is straight" (无偏无陂，遵王之义……王道正直). This is the highest political expression of "Zheng"—impartiality, openness, and straight-forwardness.
Duke Huan’s hegemony, while not fully reaching the height of "Kingship" (Wang Dao), certainly came closest to "Zheng" within the scope of "Hegemony" (Ba Dao). His "Honoring the King and Expelling the Barbarians" was justifiable; his "Nine Summits of the Lords" relied on virtue to persuade (at least outwardly); his governance was systematic and rule-based.
Duke Wen’s "trickery," on the other hand, makes us think of Yijing, Kan (Abyss) hexagram’s judgment: "Repeating the Abyss; if sincere, the heart will have success, and onward progress will be beneficial" (习坎，有孚，维心亨，行有尚). Kan is danger, entrapment. Duke Wen endured trials and dangers throughout his life, and these experiences forged his ability to survive in perilous situations—his capacity for "Jue." But "Jue" is a survival strategy necessary in peril; it should not become the norm for governance.
Yijing, Xici Zhuan II states: "All under Heaven share one destination but tread different paths; they share one goal but have a hundred ways of thinking" (天下同归而殊途，一致而百虑). The Dao of the world is interconnected, only the means of realization differ. Duke Huan chose the path of "Zheng," Duke Wen chose the path of "Jue." Both achieved hegemony, but the Master clearly felt that the path of "Zheng" was morally superior.