本章課程重點包括：

一、什麼是君子不器？

一個入世的君子，要培養各種能力，不要像器皿一樣只有一個功用，比如花頩只有插花的功用、桌子是承載東西、車子只能運載，君子不能被限於在一種功用中，他能夠辦大事能夠辦小事。

二、君子如何不器？

君子沒有限制自己，因為他知道人有無限的可能，所以願意廣泛學習、廣博聽聞、突破障礙。在與人相處的時候，各種的善巧方便愈多愈好，這樣辦事或治理團隊的能力就愈強，例如周公就是這樣的一位君子。

三、另一種的君子不器

第二種的君子不器是講形而上萬事萬物的本體論，「不器」的君子，知道器沒有自體性，所以依據狀況不同，要發揮不同的功能。比如遇到孩子要發揮爸爸的功能，面對父母親要發揮兒子的功能，上班的時候要發揮領導者或者部屬的功能。只有通達形而上的君子，入世才能依據觀察對待的對象不同，去發揮他恰到好處的功能。因為依據本體論，萬事萬物皆無法獨自成立，必須相對而論。

為政篇第十二章白話解釋

【經文】

子曰：君子不器。

【白話解釋】

孔子說：君子之學，不像器具那樣限於一種功用，而是有大事時，即做大事，有小事時，即做小事。凡有利於大眾之事，無論大小事，皆是盡心盡力而為。是以君子求學，不以一器自限，而須博學多聞。雖然博學多聞，猶不以器自許，而是把學到的學問，用道來統合，志於形器以上的道，如此便是君子儒。

【章旨】

此章是論君子不拘所用之學，即通達形而上的大道。

《論語講要》原文

包咸注：「器者，各周於用。至於君子，無所不施。」

器是器具，一器一用。皇疏以「舟車殊功」比喻器的用途。舟行於水，車行於陸，各限其用。君子不器者，君子之學，不像器具那樣限於一種功用。而是有大事時，即作大事，有小事時，即作小事。凡有利於大眾之事，皆可為之。無論大小事，皆是盡心盡力而為。是以君子求學，不以一器自限，而須博學多聞。雖然博學多聞，猶不以器自許，而志於形器以上的道。有道便是君子儒。

English

Teacher Tang Yuling will accompany you to read The Analects 29

29.Book 2 Wei Zheng (Of Governance), Chapter 12

The Master said, “The accomplished scholar is not a utensil”

Highlights of this lecture include:

1. What does “The Junzi is not an utensil” means?

  A Junzi who means to contribute his effort in worldly matter, will not allow himself to be a man of only one ability just like a utensil with very limited function. For example, the flower pot has only the function of arranging flowers, a table is a surface just for things to put on, and a car is a mere vehicle. A junzi will cultivate various abilities so that he can serve to accomplish matters of either great or trivial importance.

2. Junzi will not be a mere utensil, and how?

  A junzi does not have a restrictive mindset. His must be an open-minded person, because he knows that human have unlimited possibilities and potentiality. He is willing to study extensively, hear and learn extensively, and make breakthroughs. When dealing with people, a junzi can skillfully manage interpersonally interactions with sincerity. Therefore, any governing team or taskforce under the leadership of a junzi can demonstrate remarkable performance. An example of a junzi who celebrated great secular success was Zhou Gong (Duke Zhou).

3. Another meaning of “The Junzi is not a utensil.”

   It can also be discussed metaphysically in an ontological sense. A junzi who is not restrictive in mind, understands the true nature of “a utensil or not”—the inconstancy of the said “nature of thing.” The changeability of material world is functionally related to other factors. A father is functionally related (relative) to his son; and vice versa. And so do for a boss related to his subordinates. A junzi who can understands the implicit metaphysically meaning of the worldly matters, could he be able to successfully observe the ability and aptitude of the person he confronted. Junzi’s capacity to read or observe a person’s “true-self,” is probably ontological. That’s, nothing can be established alone, it must be relative.