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<p>This article proposes a reading of Job’s suffering from the perspectives of the Confucian and of the Daoist. According to their would-be readings, Job’s coping with his suffering exemplifies a universal and existential concern about how the innocent—and, by extension, anyone else—should aspire to keep an unconditional commitment to LIFE despite the hardships they might encounter. The Confucian, represented in the <i>Analects</i> and the <i>Mengzi</i> 孟子, would see and laud Job as an exemplary person of virtue and integrity (<i>junzi</i> 君子), while the Daoist, represented in the <i>Daodejing</i> 道德經 and the <i>Zhuangzi</i> 莊子, would appreciate Job’s coming into a humble understanding of his place in the operation of Dao, an equivalent to God’s work, and admire Job as a Daoist authentic person (<i>zhenren</i> 真人).</p>

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From an Exemplary Person (junzi) to an Authentic Person (zhenren): How the Confucian and the Daoist Would Understand the Suffering of Job

  • 期刊论文

  • 发表日期：

    2026年1月8日

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  • Puqun Li

摘要

This article proposes a reading of Job’s suffering from the perspectives of the Confucian and of the Daoist. According to their would-be readings, Job’s coping with his suffering exemplifies a universal and existential concern about how the innocent—and, by extension, anyone else—should aspire to keep an unconditional commitment to LIFE despite the hardships they might encounter. The Confucian, represented in the Analects and the Mengzi 孟子, would see and laud Job as an exemplary person of virtue and integrity (junzi 君子), while the Daoist, represented in the Daodejing 道德經 and the Zhuangzi 莊子, would appreciate Job’s coming into a humble understanding of his place in the operation of Dao, an equivalent to God’s work, and admire Job as a Daoist authentic person (zhenren 真人).