The Original Quote:
樊迟问仁，子曰：“爱人。”问知，子曰：“知人。”樊迟未达，子曰：“举直错诸枉，能使枉者直。”樊迟退，见子夏，曰：“乡也吾见于夫子而问知，子曰：‘举直错诸枉，能使枉者直’，何谓也？”子夏曰：“富哉言乎！舜有天下，选于众，举皋陶，不仁者远矣。汤有天下，选于众，举伊尹，不仁者远矣。”
Fán Chí wèn rén, zǐ yuē: “Ài rén.” Wèn zhì, zǐ yuē: “Zhī rén.” Fán Chí wèi dá, zǐ yuē: “Jǔ zhí cuò zhū wǎng, néng shǐ wǎng zhě zhí.” Fán Chí tuì, jiàn Zǐ Xià, yuē: “Xiāng yě wú jiàn yú fūzǐ ér wèn zhì, zǐ yuē: ‘Jǔ zhí cuò zhū wǎng, néng shǐ wǎng zhě zhí’, hé wèi yě?” Zǐ Xià yuē: “Fù zāi yán hū! Shùn yǒu tiānxià, xuǎn yú zhòng, jǔ Gāo Yáo, bùrén zhě yuǎn yǐ. Tāng yǒu tiānxià, xuǎn yú zhòng, jǔ Yī Yǐn, bùrén zhě yuǎn yǐ.”
English Translation:
Fan Chi asked about benevolence (仁). The Master said, "Love others." He asked about wisdom (知). The Master said, "Know others." Fan Chi did not fully comprehend. The Master said, "Raise the upright and set them over the crooked, and you can make the crooked straight." Fan Chi withdrew and, seeing Zixia, said, "Just now I saw the Master and asked about wisdom. He said, 'Raise the upright and set them over the crooked, and you can make the crooked straight.' What does this mean?" Zixia replied, "How rich in meaning are these words! When Shun possessed the realm, he selected from the multitude and raised Gao Yao, and those who were not benevolent kept their distance. When Tang possessed the realm, he selected from the multitude and raised Yi Yin, and those who were not benevolent kept their distance."
Key Concepts Explained:
- 仁 (Rén): Often translated as "benevolence" or "humaneness," this is the cardinal virtue of Confucianism, encompassing love, compassion, and moral excellence in human relationships.
- 知 (Zhì): Meaning "wisdom" or "knowledge," here specifically the ability to discern character—to "know others" (知人) and distinguish the upright from the crooked.
- 直 (Zhí): "Uprightness" or "rectitude," referring to moral integrity and honesty. In governance, it signifies those who are principled and just.
- 枉 (Wǎng): "Crookedness" or "bentness," denoting those who are morally devious, self-serving, or dishonest.
- 命 (Mìng): While not explicitly stated here, the concept of "mandate" or "destiny" (命) underlies the selection of virtuous ministers, as seen in the examples of Shun and Tang, who acted in accordance with Heaven's will.
Cultural Context:
This passage from The Analects (Book 12, Chapter 22) encapsulates a foundational principle of Confucian political philosophy: the ruler's duty to appoint virtuous officials. The historical examples of Shun and Tang—legendary sage-kings who elevated the wise Gao Yao and Yi Yin—illustrate how moral leadership transforms society. Confucius argues that by placing the upright (直) in authority over the crooked (枉), the latter are reformed through example and influence. This idea, later echoed by Zhuge Liang in his Chu Shi Biao (Memorial on Sending Out the Troops), warns against the perils of favoring sycophants (佞) over virtuous ministers (贤). The tragic fall of Wu, where King Fuchai heeded the corrupt Bo Pi over the loyal Wu Zixu, serves as a cautionary tale: a ruler's personal biases can lead to national ruin. Thus, the text emphasizes that discerning true worth—not through personal preference but through collective benefit—is the essence of wisdom in governance.