(17.16) Frequently, Confucius shows a nostalgia for the past, and a cynicism about the present, as he does in this passage. I take issue with this line of thinking. I fear that only looking backwards, and attempting to emulate an ideal past, may prevent people from solving problems that did not exist back then but are specific to the present. It is also entirely possible that, because people view the past through “rose-colored glasses,” emulating the past might not actually be as productive as it seems. Every era tends to have its problems, and if we attempt to emulate the past, we may instead revive old issues that were forgotten about.

(12.11) In this passage, Confucius expresses that for governing to be effective, each individual must fulfill their assigned role in society. To me, this could be interpreted in one of two ways. Firstly, because Confucius so often emphasizes the dignity of people in lower social classes. From this point of view, the passage is saying that even the mightiest rulers ultimately rely on the work of their ministers and the lower classes whom they rule over. Therefore, these individuals should be valued accordingly, despite a lower rank. This perspective I can agree with, as working class individuals often power the economies that those with a higher socioeconomic status benefit from. However, when considering Confucius’s emphasis on the importance of deference to authority, and respect for elders, the passage could also be interpreted as saying that individuals must remain committed to their socially assigned duties for society to function. The son must always remain true to his role as son for the ruler to be enabled to rule. This could imply that social mobility should be discouraged, as it would distract individuals from staying true to their existing societal roles. Personally, I find this interpretation a much less compelling argument.

(1.12) This passage is interesting to me because it defines the observation of ritual propriety by both what it is, and what it is not. This rhetorical approach is frequently used throughout the text, such as in (2.12) and (2.14), in which Exemplary Persons are defined by what they are not. This pattern leads me to believe that a key element to observing ritual propriety, and being an exemplary person, is discernment. The Analects does not simply give a list of traits for individuals to follow, so that they can become exemplary people. Instead, in explaining what not to do, the Analects emphasize self-reflection and encourage readers to be humble enough to reflect upon their actions to avoid that which is uncharacteristic of the exemplary person.