In Confucius's system of thought, the character "Wen" (文) has multiple meanings. The first meaning,
This refers to written records and the knowledge found in them. For example, the saying "When you have energy to spare from practicing virtue, then study the arts and literature" (The Analects, Book 1: Xue Er) points precisely to written texts—that is, learning from books.
Confucius placed great importance on ancient texts and documents. He was China's earliest expert in organizing and transmitting these classical works. The State of Lu, where he lived, was the cultural center of the Western Zhou dynasty, preserving the archives, artifacts, and institutions of the royal court. The textbooks Confucius used in his school were compiled and edited by him from various existing documents of his time.
The second meaning of “Wen” (refinement) is literary grace or refinement. The ancients contrasted “Wen” with “Zhi” (substance). For instance, “The Master said, ‘When substance overcomes refinement, one becomes rustic; when refinement overcomes substance, one becomes pedantic. Only when refinement and substance are properly blended does one become a Junzi (Exemplary Person).’ ” (The Analects, Book Six, Yong Ye). Another example: “Ji Zicheng (an official of Wei State) said, ‘A Junzi (Exemplary Person) only needs substance; why should he have refinement?’ Zi Gong (a wealthy merchant and eloquent disciple) replied, ‘What a pity, sir, that you speak of the Junzi (Exemplary Person) in such a way! A team of horses cannot overtake the tongue. Refinement is like substance, and substance is like refinement. The skin of a tiger or leopard, stripped of its hair, is like the skin of a dog or sheep.’ ” (The Analects, Book Twelve, Yan Yuan). Thus, in the eyes of Confucius and his disciples, “Wen” and “Zhi” are unified. A Junzi (Exemplary Person) should be neither “rustic” (wild) nor “pedantic” (superficial), but should be “wen zhi bin bin” (well-balanced in refinement and substance), possessing both qualities. Otherwise, removing refinement is like removing the hair and leaving only the hide, making it difficult to distinguish a tiger or leopard from a dog or sheep. Both “Wen” and “Zhi” are beautiful; that is to say, only when the external beauty of cultivated rites and music (Li and Yue) is unified with inner beauty can one be a true Junzi (Exemplary Person). The standard of beauty is “to study extensively in culture and restrain oneself with Li (Propriety)” (The Analects, Book Six, Yong Ye). Confucius believed that the rites of the Zhou Dynasty were rich and varied. He said, “The Zhou Dynasty looked back upon the two previous dynasties; how splendid was its culture! I follow the Zhou.” (The Analects, Book Three, Ba Yi). Confucius upheld the Zhou ritual system and sought to supplement it with the institutions of successive dynasties. The Analects, Book Fifteen, Duke Ling of Wei, records: “Yan Hui (Confucius’s most beloved disciple) asked about governing a state. The Master said, ‘Follow the calendar of the Xia Dynasty, ride in the carriage of the Yin Dynasty, wear the ceremonial cap of the Zhou Dynasty, and for music, adopt the Shao dance.’ ” He believed that the foundations of ancient institutions could not be altered, only slightly improved. “Zi Zhang (a disciple) asked, ‘Can ten generations hence be known?’ The Master said, ‘The Yin Dynasty followed the rites of the Xia; what was added or subtracted can be known. The Zhou Dynasty followed the rites of the Yin; what was added or subtracted can be known. Should there be a successor to the Zhou, even a hundred generations hence, it can be known.’ ” Thus, Confucius believed that the rites of past and present were consistent, and that a hundred generations hence would not differ greatly from a hundred generations before. From this arose the Confucian doctrine of “the unity of past and present” (see Xunzi, Chapter Five, Against Physiognomy).
The third meaning of “Wen” refers to literary expression or written words. For example, “The Master said, ‘I still remember the times when scribes left gaps in their records.’” (The Analects, Book 15: Wei Ling Gong). The phrase “gaps in the scribes’ records” refers to places where the historical records expressed doubt or uncertainty.
The fourth meaning of “Wen (Refinement/Culture)” refers to adornment or embellishment, used as a verb. For example, “Zi Lu asked about the complete person. The Master said, ‘If one has the wisdom of Zang Wuzhong (a wise official of Lu State), the freedom from desire of Meng Gongchuo (a virtuous minister of Lu), the bravery of Bian Zhuangzi (a courageous warrior of Lu), and the varied talents of Ran Qiu (a skilled disciple of Confucius), and is further refined by Li (Ritual Propriety) and music, then he may be considered a complete person.’” (The Analects, Chapter 14, Xian Wen) Confucius believed that by combining the intelligence and foresight of Zangsun He (Zang Wuzhong), the purity of Meng Gongchuo, the courage of Bian Zhuangzi, and the versatility of his disciple Ran Qiu, and then adorning them with ritual and music, one could become a complete person. Another example: “Zi Xia (a disciple of Confucius) said, ‘When the Xiaoren (Petty Person) makes a mistake, they are sure to gloss it over.’” (The Analects, Chapter 19, Zi Zhang)
The fifth meaning of "Wen" (refined/cultural) is a posthumous title. For example: "Zi Gong (a wealthy merchant and eloquent disciple) asked: 'Why was Kong Wenzi given the posthumous title Wen?' Confucius replied: 'He was quick and eager to learn, and not ashamed to ask his inferiors—that is why he was called Wen.'" (The Analects, Book Five, Gongye Chang) "Kong Wenzi" is the posthumous title of Kong Yu, a grand master of the State of Lu.
The sixth meaning of “Wen” refers to King Wen of Zhou. For instance, Zi Gong (a wealthy merchant and eloquent disciple of Confucius) said: “The way of King Wen and King Wu has not fallen to the ground—it still exists in people. The worthy grasp its greater aspects, while the unworthy grasp its lesser aspects; none are without the way of Wen and Wu.” (The Analects, Chapter 19, Zizhang) “Wen” refers to King Wen of Zhou, and “Wu” refers to King Wu of Zhou.