Occasionally Confucius says things that might also be found in the pages of Epictetus:
Zi Zhang asked about intelligence. The Master said, “He whose actions are influenced neither by slander that gradually poisons the mind, nor by statements that shock like a flesh-wound, may be called intelligent. Indeed, he who bases actions neither on poisonous slander nor on shocking statements may even be called far-seeing/above it all.” (Analects, 12.6)
This simple, pithy assertion has at least two other “corners.”.
First, it is a general defense against circumambient attempts in social life to influence us against some people and for other people by spreading negative comments. Most of our social interactions is just “noise” to create allegiances by people who actually do not care to verify the truth of what is being claimed; instead, slanders are always based on what other people are expected to consider “probable.” The wise person inoculates himself to this noise by observing the old adage, Believe 50% of what you see, and nothing of what you hear. Confucius reminds us several times in the Analects that wisdom is built on knowing what you know and what you don’t know. It is obvious why a clear grasp of what we really know might lead to more accurate decisions and more effective action, but practicing this requires disciplining our minds: we have to slow down, think carefully about what we know and don’t know, and review frequently. This is more easily said than done.
The wise person becomes impervious to negative “noise” initially by being more cautious with regard to what is “in the air,” and later by actually being able to distinguish between knowledge and surmise. It is not by shutting down to everything dislikeable that we might hear but by staying open and cultivating shrewdness.
Yet even this is easier to do than to maintain equanimity in the face of toxic utterances made about ourselves — utterances made by enemies, employers, colleagues, so-called friends, and even family members and loved ones. Which of us can avoid feeling hurt by such statements? Part of the pain comes from being misunderstood and misrepresented, but a large part of it is from knowledge that the people making the utterance are not primarily interested in truth but are either wishing to hurt or seeking some kind of emotional leverage. Unlike Epictetus, Confucius does not ask us to feel nothing about that — since it is natural to feel pain if one’s parents or children are actively trying to hurt us. Rather, it suffices not to act on it: we can slow down, reflect, and put a separating wall between the garbage we might hear and the good we should do.
This, according to Confucius, is the mark of someone who is not only intelligent but also detached, whose mind is far above the toxic sludge. This is why the final key character 遠, yuan, has been interpreted as both far-seeing and distant, detached.