(16.5) I found this passage very interesting. Confucius is not anti-pleasure seeking, but has outlined certain sources of enjoyment that are acceptable, and some that are not. An interesting question came to my mind about pleasure seeking in the modern day. How are rituals and music different today than when Confucius was writing? Do these still maintain the same improving qualities, or have they become distractions and creators of arrogance, the negative qualities of enjoyment highlighted by Confucius? I personally believe that they are still important for improvement. I often use music to help me focus on my work and when I exercise. Even while music has changed significantly, it still holds meditative attributes that can be positive influences in our lives. However, I do think that some pleasurable practices of the modern day have drifted into the realm of arrogance. Due to social media, lots of people seek pleasure in the feeling of superiority over other people they see online. This is a modern example of what Confucius would refer to as “finding enjoyment in being arrogant.”

(7.1) “Following the proper way, ‘I do not forge new paths;' with confidence I cherish the ancients…” I have two possible interpretations of this sentence. The first is that Confucius is justifying his authority to speak on morality by saying it is based on generations of thought. These are not new radical claims that Confucius is making. He is reviving ancient traditions to be applied in his time. The second interpretation is that Confucius is asking us to base our morality in his guidance, like he does the ancient truths. He believes that what he is writing will be used to inspire future generations in the same way the ancients inspired him. This would mean he knew that one day his texts would be read for modern day inspiration, making this interpretation less likely.

(1.8) “Do not have as a friend anyone who is not as good as you are.” At first, I wanted to push back on this assertion. I interpreted it as Confucius urging us to avoid friendships with people who lack the same moral goodness. What if the person is in the earlier stages of their moral development? What if our exclusion of them infringes on this growth? While I agree that the people we keep around us are in many ways a reflection of ourselves, I do not think we must exclusively befriend people who are “as good” as we are. If that is the case, how will good morals and ethics spread through society? All the “good” people will coexist in friendship with each other and the less “good” people will be pushed away. However, upon further analysis, I also understand it to not be saying only befriend saints, but simply be careful who you choose to be intimate influences and who you mold yourself after. It is not making an elitist claim, just advising us on who we surround ourselves with. We should not be close with others who might lower our moral ceilings. I agree with Confucius here if my second interpretation of the meaning is what he intended.