- It begins with the sharing of one's wealth and things.
- Next is the right use of one's authority - not for self-glorification and not to bully others.
- The highest is the love and care for people of all ages. So, how far have you attained?
顏淵、季路侍。子曰：“盍各言爾志？”
子路曰：“愿車馬衣輕裘與朋友共，敝之而無憾。”
顏淵曰：“愿無伐善，無施勞。” 子路曰：“愿聞子之志。”
Yan Yuan and Ji Lu are with Confucius.
Confucius asked, "Let's hear your ambition."
Ji Lu said, "I wish to have chariots, horses, light fur clothes, and share them with friends. Even if they are worn out, I will have no regrets".
Yan Yuan said, "I wish that I boast not of my goodness nor my labor to help others".
Zi Lu asked, "May we hear our teacher's ambition?"
Confucius said, "May the old people have security without the worry of their living. May there be integrity and trust among friends. May the young be cared for and loved."
The 3 Levels of Greatness
1. Sharing of Material Wealth/Goods.
2. Right Use of Power. No self-glorifying and no abuse of others.
3. Love for the People of All Ages. Care for the aged, trust for friends, and upbringing of the young.
The above three levels are all about others - sharing of things, the right use of authority, and care for people of all ages. So, we can introduce a level 0, which stands for self-centeredness and no concern about others. Most people will agree that starting from level 0 is very natural. When we are young and least capable, we must be very concerned about our own survival. As we grow older with greater ability and security, we may then begin thinking of others and giving to them. The sad part is that quite a number of people never grow out of their insecurity to care for others. When they care for others, their inner motivation is still about what they can get from serving them.
Parents have an important role to play in giving and providing a secure environment for their children. Children growing up in a secure and loving environment can bypass level 0 or grow up from level 0 quickly into level 1 and higher as they see and are the beneficiaries of the love of their parents. This security of love also applies to a marriage relationship for a lasting and joyful marriage.
Which level of sharing have you reached?
1 Sharing of Things/Wealth, 2 The Power to help, and 3 Loving Others?
Lim Liat (c) 8 May 2014
Re-examining the Three Levels
as Personal Virtues
The dialogue begins with Confucius
asking his disciples to articulate their personal ambitions (志 zhi),
not to prescribe societal reforms. Each response reflects a stage of moral
growth rooted in the individual’s character:
- Level 1: Sharing Material Wealth (Zi Lu) → External generosity.
Zi Lu’s ambition—to share possessions like chariots and furs without resentment—reflects generosity and detachment from materialism. This is a foundational virtue: overcoming selfishness to serve others with what one owns. Confucius later critiques Zi Lu’s impulsiveness (Analects 5:26), suggesting this level, while noble, risks prioritizing outward acts over inner refinement. - Level 2: Humility and restraint (Yan Yuan) → Internal virtue.
Yan Hui’s ambition—“無伐善，無施勞” (no boasting of goodness, no boasting of achievements)—centers on self-restraint and humility. This transcends material sharing to focus on how one wields inner “power” (e.g., moral superiority, talent, or influence). Avoiding self-aggrandizement and refusing to burden others reflect a mature discipline of the ego, aligning with Confucian ideals like shu (reciprocity) and li (propriety). - Level 3: Universal Care (Confucius) → Outward moral influence
Confucius’s ambition—“老者安之，朋友信之，少者懷之”—is deeply personal: he aspires to live in such a way that the elderly find peace, friends trust him, and the young feel cherished. This is not a policy proposal but a vision of embodied virtue—cultivating a character so rooted in ren (benevolence) that one naturally uplifts others. It reflects the highest Confucian ideal: the junzi (noble person) whose moral integrity radiates outward, fostering harmony through personal example.
Level 0: Self-Centeredness as a
Starting Point
The addition of “Level 0”
(self-focused survival) is astute. Confucianism acknowledges human nature’s raw
instincts (Analects 9:18: “I have never seen anyone who loved virtue as much
as he loved beauty”). Progression beyond this requires self-cultivation (xiu
shen), where one gradually expands their moral concern from self → family →
community. As you note, security (e.g., parental love) accelerates this growth,
allowing individuals to bypass or transcend Level 0.
Key Nuances in the Passage
- Confucius’s Ambition ≠ Societal Utopia: His
words describe his own relational ethics, not a top-down
societal program. The “care for all ages” flows from personal virtue, not
institutional power.
- Yan Hui’s “No Boasting of Achievements”: This
critiques performative altruism. Helping others should not be
self-glorifying or burdensome—a warning against virtue-signaling or
paternalism.
- Zi Lu’s Simplicity: His focus on material
sharing is praiseworthy but incomplete; Confucius’s hierarchy prioritizes
inner character over external acts.
Modern Relevance: Ambition as
Moral Aspiration
The passage challenges us to frame
personal ambition not as wealth, fame, or power, but as moral
aspiration. The “levels” are not about social status but about deepening
one’s ethical orientation:
- Level 1: “How can I use my resources for
others?”
- Level 2: “How can I act without ego or
force?”
- Level 3: “How can my very presence bring
peace and trust to those around me?”
Conclusion: The Journey from
Self to Others
Confucius’s dialogue maps a path
from self-concern to self-transcendence, where personal ambition is redefined
as the pursuit of virtue. The societal impact is a byproduct of
individual moral growth, not its primary goal. In this light, the question
“Which level have you reached?” becomes a call to introspection: Is my
ambition aligned with enriching myself or elevating others? This is
the heart of Confucian ethics—a philosophy that begins and ends with the
cultivation of the self.
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