This refers to a person’s ability and
attributes. To be specific, it has two meanings. First, it refers to a person’s
ability to respond to and handle things. In this regard, such ability differs
from person to person. A person may or may not have talent. There are people
who have many talents, and there are also those who have one special talent. Second,
it refers to one’s attributes one is born with. Attributes of a well-rounded
person are close or even equal to that of a person with perfect human nature.
People differ in views on whether talent is good or evil, just like their views
on human nature.
The three elements refer to heaven, earth, and man. When explaining the trigrams, Commentary on The Book of Changes proposes the idea of the “three elements.” In a trigram which consists of six undivided and divided lines, the first and second lines at the bottom represent earth, the third and fourth lines in the center represent man who lives between earth and heaven, and the fifth and sixth lines at the upper part represent heaven. Collectively, the six lines united in one diagram signify the whole of heaven, earth, and man. The three elements share the same rules but have different manifestations of rules in their each field.
According to the renowned historiographer Liu Zhiji (661-721)of the Tang Dynasty, those who study and write history must have three strengths, namely, the ability to compose historical works, rich knowledge of history and historical materials, and deep insight that enables them to analyze and evaluate history. Liu believed that deep insight in analyzing and commenting on history was the most important of the three qualifications.
In ancient China, many schools of thought advocated “exalting the worthy” or similar ideas. They asked those in power to employ worthy and able men and make effective use of them in governance by assigning them positions and responsibilities corresponding to their virtues. Virtue and talent were to be the first and foremost criterion in selecting officials. To the Confucians, empowering the virtuous and able was a useful complement to loving and caring for kinsmen. To the Mohists, empowering the virtuous and able was an important prerequisite for governance that “conforms upwardly.”
To govern a state well, the ruler must select and employ those with outstanding virtue and talent. However, he must also be tolerant and inclusive toward people of ordinary virtue and aptitude. This is a successful combination of the traditional Chinese political concepts of “exalting the worthy” and “being compassionate.”
The term means that those who win the hearts of the people or get the service of the talented will rise while those who lose the hearts of the people or fail to get the talented people will perish. Ren (人) stands for people’s hearts as well as people’s talents. This saying, which comes from Records of the Historian, has two connotations. First, the rise and fall of a country or government depend on winning people’s hearts. Only by winning people’s hearts and responding to their wishes can a country or government continue to thrive. This is in accord with the philosophy that “people’s will is the foundation of the state” and “people are the foundation of the state.” Second, talents are critical to the rise and fall of a country or government. Only by identifying and recruiting the most capable and most upright people, and by suitably employing them can a great cause be completed and a country and its government remain stable and secure. Winning people’s hearts is closely related to attracting the talented. Winning people’s hearts will eventually draw in the talented, and recruiting the talented will eventually help win people’s hearts. All leaders, be they heads of states, groups or teams, should follow this notion of ruling.