(Translation) 金時習 名分說

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  金時習 名分說(2)

Original Script

Classical Chinese

English

名分之於人。大矣哉。易曰。天尊地卑。乾坤定矣。高下以陳。貴賤位矣。言名分之不可僭也。何謂名。天子諸侯公卿大夫士庶人是也。何謂分。上下尊卑貴賤是也。旣有名分矣。又無禮節之。則紀綱法度。不能自守。名分之實。徒爲虛器。而莫之馭矣。 是以。天子制諸侯。諸侯制卿大夫。卿大夫治士庶人。貴以馭賤。賤以承貴。上之使下。猶頭目之運手足。下之事上。如枝葉之衛本根。然後上下相資。本末相持。以之爲國而國自治。以之爲家而家自齊。由是而君君臣臣。父父子子。夫夫婦婦。長長幼幼。而百令順矣。衛君待孔子而爲政。必先正名。以謂名不正則言不順。言不順則事不成。事不成則民無所措手足。 易曰。大君有命。開國承家。小人勿用。言名之不可濫也。易曰。上天下澤。履。君子以辨上下。定民志。言分之不可陵也。天地定名分。聖人修名分。古今史典正名分。不許繁纓。謹名分也。 狗尾續貂。則混名分也。狩于河陽。傷名分之誤也。侯以不義。則違名分之實矣。王人雖微。列於諸侯之上。辨之微也。吳楚之君。不預衣裳之列。防其漸也。不書卽位。罪其專也。王不稱天。貶其謬也。春秋始於隱公。史編起於三晉。可以見聖賢造端托始謹嚴之微旨。而名分之定于一。不可造次顚沛因循苟且。以故爲舛錯也。

(translation)

Discussion Questions

1. Is KIm Siseup legitimating or criticizing the status quo of Joseon society at the time?
2. How was Gim Si-seup (Kim Sisŭp) related to other literati during Sejong's reign? Did the defenders and critics of Sejong's rule (or simply the political status quo during Sejong's rule) use clashing philosophical arguments or frameworks to bolster their respective cases, or did they generally agree on the philosophical underpinnings, and disagree only on the immediate facts?

References

1. 司馬光, <<資治通鑑>>卷第一 https://ctext.org/wiki.pl?if=gb&chapter=579652

2. 김시습 in 한국민족대백과사전(Encyclopedia of Korean Culture, in Korean). http://encykorea.aks.ac.kr/Contents/Index?contents_id=E0009666

Translation

(sample) : Jaeyoon Song

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• Discussion Questions:

Student 1 : (Yishu Ma)

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What the title and distinction mean to people really matters. The Book of Change says, "The sky is superior and the earth is inferior. Thus has the universe been fixed, have the superiority and inferiority been set, and have the high and low status of people been posited. This book claims that the title and distinction shouldn't be overstepped by people. What is called as the title are the son of heaven, the dukes, the ministers, the senior officials, and the common people. What is called as the distinction are the high and low status, superiors and inferiors, superiority and inferiority. Now that there are titles and the distinction, but there are no rituals to regulate them. Thereupon, the rules and standards cannot be protected. The fact of the titles and distinction is in vain as empty vessels. And no one could control them.

狗尾續貂，則混名份也。 Translation: Using a dog's tail to replace a sable's fur, thus makes the title and distinction disordered.

a. Jin shu [晉書·趙王倫傳]：“每朝會，貂蟬盈坐，時人為之諺曰：‘貂不足，狗尾續。’ ” "貂不足，狗尾續" here refers to a satire on the king who employed the unvirtuous people as officials.

b. Youxue qionglin [幼學瓊林·卷四·鳥獸類] ：“美惡不稱， 謂之狗尾續貂。” "狗尾續貂" means that using a dog's tail to replace a sable's fur is not beautiful. It uses a metaphor of birds to illustrate this point.

c. Wudeng huiyuan [五燈會元·普覺禪師]:“這一個，那一個，更一個，若是明眼人，何須重說教，徑山今日不免狗尾續貂。" "狗尾續貂" in this sentence means that there is no need for expounding something mechanically because that would be useless and meaningless.

Student 2 : Samuel Sai Hay Chan 陳世熙 진세희

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Great are title and distinction to people. The Book of Change states, “The heaven is supreme, and the earth is humble. Thus are they destined to be. Things high and low correspond to nobility and humility." Therefore, title and distinction must not to be subverted. What is “title”? It is the titles of the Son of Heaven, Dukes, Marquis, and Grand master. What is “distinction”? It is the distinction between the high and low, the respected and scorned, and the noble and humble. If you have title and distinction but do not realize them with rituals, the institution and laws [of the state] cannot be preserved. The reality of title and distinction becomes empty vessel. In that case, society can no longer be governed.

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Hunting at Heyang was a wrongdoing that impaired the integrity of title and distinction.

Footnote: This is a reference from the Zuo Commentary on the Spring and Autumn Annals: Xigong [春秋左傳: 僖公] 28.1. Kim was referring to an incident during the Age of Spring and Autumn in which the Duke of Jin illegitimately invoked the name of King Zhou, the Son of Heaven at the time, to call a meeting at Heyang, a place that the King frequented for his hunting activities. The incident became a staple example to criticize anyone who illegitimately invoked a title that was out of his or her social position. Similar reference to the incident is found in The School Sayings of Confucius: Quli Zigong Wen [孔子家語: 曲禮子貢問 ] 1, in which Confucius commented that, “[the incident was one in which] a minister summoned the king. [Such minster was so audacious that] he could not be taught.

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Questions

Where did he publish his work? Who were his audience? What was the exact year the piece was written? How was this piece circulated? Was it commercially exchanged?

Why did he write this piece? In what historical context was this piece written (against coup d’état, natural disasters?) Is it possible that Kim wrote this piece for personal ambition? For self-congratulatory purpose?

How was this piece compared to other writings of Kim, in terms of literary style and content?

Student 3 : Younès M'Ghari

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Grands sont les dénominations et statuts pour les Hommes. Le Livre des transformations dit : "Le Ciel est vénérable et la Terre est basse, le Cosmos a [ainsi] été disposé. [...]." Que nomme-t-on les "dénominations" ? Ce sont [les appellations] fils du ciel, duc, marquis, ministre, haut fonctionnaire, bureaucrate, roturier. Que nomme-t-on les "statuts" ? Ce sont [les états] supérieur et inférieur, riche et pauvre. En possédant les dénominations et statuts mais en ne les régulant pas par les rituels, la discipline ne peut les préserver ; le cœur des dénominations et statuts devient [alors] vainement un objet vide. Et personne ne peut le contrôler.

由是而君君臣臣。父父子子。夫夫婦婦。長長幼幼。而百令順矣。衛君待孔子而爲政。必先正名。以謂名不正則言不順。言不順則事不成。事不成則民無所措手足。

Par conséquent, le Fils du Ciel contrôle les seigneurs, les seigneurs contrôlent les ministres et hauts fonctionnaires, les ministres et hauts fonctionnaires gouvernent les bureaucrates et les roturiers. Les nobles, en tant que nobles, dirigent les humbles. Les humbles, en tant qu'humbles, suivent les [ordres des] nobles. Le fait que les supérieurs commandent les inférieurs, est similaire à la tête et aux yeux qui mettent en mouvement les mains et les pieds. Le fait que les inférieurs servent les supérieurs, est comme les branches [d'arbre] protègent les feuilles et les racines. [Ainsi,] Par la suite, les supérieurs et les inférieurs se soutiennent mutuellement, les racines et les extrémités [des arbres] se maintiennent mutuellement. Par cela, [appliqué] au pays, le pays se gouverne naturellement. Par cela, [appliqué] à la famille, la famille est mise en ordre naturellement.

易曰。大君有命。開國承家。小人勿用。言名之不可濫也。易曰。上天下澤。履。君子以辨上下。定民志。言分之不可陵也。天地定名分。聖人修名分。古今史典正名分。不許繁纓。謹名分也。

狗尾續貂。則混名分也。狩于河陽。傷名分之誤也。侯以不義。則違名分之實矣。王人雖微。列於諸侯之上。辨之微也。吳楚之君。不預衣裳之列。防其漸也。不書卽位。罪其專也。王不稱天。貶其謬也。春秋始於隱公。史編起於三晉。可以見聖賢造端托始謹嚴之微旨。而名分之定于一。不可造次顚沛因循苟且。以故爲舛錯也。

Questions:

- In what year was this manuscript written?

- Was it written in answer to (or to prevent) Sejo's coup d'Etat?

- Who was this long text addressed to? Other scholars? The court?

- Is it a compilation of several texts written at different times and discussing all sorts of topics?

- If it was a pamphlet, how and where could it safely be conserved?

Student 4 : King Kwong Wong

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As to titles and distinctions to people, it is of great importance. The Book of Change states, "The Heaven is lofty and the Earth is base, thus the Qian and Kun are destined. Put the hgh and low on display, the noble and ignoble ones thus had their places accordingly." This means that one cannot overstep the meaning of our titles and distinctions. What are titles? They are the Son of Heaven, his vassals, his ministers, his soldiers, and his subjects. What are distinctions? They are the high and low, the lofty and base, and the noble and ignoble. If there are titles and distinctions, but without ritual to regulate them, then the law and statuates will not be able to maintain themselves. The heart of titles and distinctions, in vein becomes empty vessel. And there is no way one can control it.

王人雖微。列於諸侯之上。辨之微也。 The person of the king, although small, he is listed above all his vassals. Their distinction is subtle.

This refers to Sima Guang's comments in 資治通鑑 卷第一 "《春秋》抑諸侯，尊周室，王人雖微，序於諸侯之上，以是見聖人於君臣之際，未嘗不惓惓也。"

Student 5 : (신동조)

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To man, the titles and duties (mingfen) are important. It is stated in the Book of Change that Heaven is honorable and the Earth is lowly. The two are settled.... The seriousness of mingfen cannot be overstated. How do we discuss ming? This is of the relationship between emperors, lords, high officials, men of noble, and lowly men. How do we discuss fen? This is of the relationship between the high and the low, the honorable and the vulgar, the precious and the base. If you don't control it even after having ming, then you cannot maintain discipline and regulations, the heart of ming and fen. Then everything goes useless. Nobody can control it after all.

吳楚之君。不預衣裳之列。防其漸也。 The princes of Wu and Chu did not wear the dresses in accordance with their ranks. We should keep this custom from spreading.

Student 6 : (Stacey Lui)

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Titles and distinction are of great importance to people. The Book of Changes states: []. This means we cannot overstep the limits of titles and distinction. What do we refer to as titles? This includes emperors, feudal lords, ministers, grand marquis, warriors and the common people. What do we refer to as distinction? This includes high and low, the venerable and vulgar, the precious and disparaged. If there are only titles and distinction, without rituals to regulate them, then discipline and structures cannot be governed. Titles and distinction, in reality, will become empty vessels and no-one will be able to control them.

不書卽位。罪其專也。 Not writing of ascending the throne is to criticise the usurper of the throne.

Zuoshi Chunqiu 左氏春秋 1.3: 元年，春，王周正月，不書即位，攝也。

Student 7 : Russell Guilbault

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Among people, title and distinction is a great matter. The Yijing says: "Heaven is venerable and the earth is base. Thus are gan and kun settled. The higher and lower are displayed [?]; thus the noble and mean have their places." It is speaking of the impossibility of overstepping title and distinction. What is title? It is: Son of Heaven, lord, duke, marquis, minister, soldier, commoner. What is distinction? It is upper and lower, venerable and base, noble and mean. If one only has title and distinction, but does not control it with ritual, then one cannot protect discipline and regulations by oneself. This is the essence of title and distinction; in vain it becomes an empty vessel, and nobody can control it.

Student 8 : Q

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Titles and Social Distinctions are of great importance to people. [Legge's translation will be used.] This is to say that the boundaries established by Titles and Social Distinctions cannot be violated. Then, what does "Titles" mean here? It refers to titles in the sense of "emperors," "feudal lords," "officials," "grand masters," and "commoners." In the same sense, "Social Disticntions" refers to "high or low," "noble or lowly," and "lofty or base." If

春秋始於隱公 Spring and Autumn Annals begins with Duke of Yin in the state of Lu.

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Student 11 : YeonJae Ra

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名分之於人。大矣哉。易曰。天尊地卑。乾坤定矣。高下以陳。貴賤位矣。言名分之不可僭也。何謂名。天子諸侯公卿大夫士庶人是也。何謂分。上下尊卑貴賤是也。旣有名分矣。又無禮節之。則紀綱法度。不能自守。名分之實。徒爲虛器。而莫之馭矣。

To people, names and distinction is great (thing). The book of changes says, “The heaven is high and the earth is low. Thus 乾(heaven) and 坤(earth) is set. As the high and the low are arranged, the noble and the humble also placed.” This is saying that ‘names and distinction, those could be not overplaced.’ What is the name? It is the emperor, the lord, the duke, the minister, the Kyŏngdaebu, the common. What is the distinction? It is up and down, high and low, noble and humble. Originally there is names, also there is no rituals to restrain itself. It means disciplines and rules. It could not be self protected. The core of names and distinction, in vain changes to empty vessel, it could not be controlled.

Student 12 : Wonhee Cho 趙元熙

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"Titles" and "distinction," these are paramount to people. 易曰... This means that titles and distinction cannot be violated. What do "titles" refer to? The Son of Heaven, Dukes, Ministers, Scholars, commoners, these are the examples of "titles. What does "distinction" refer to? Upper and lower, respected and vulgar, noble and debased are examples of 'distinction." If there are only "titles" and "distinctions," but not regulated by proper conduct (li 禮), then moral standards and laws cannot protect themselves. The core of "titles" and "distinctions" will become empty vessels, and there will be no way to reign it (i.e., the core of "titles" and "distinctions.")