《抱朴子外篇》Vol. 18

The chapter "Selecting Talent" from the Outer Chapters of Baopuzi discusses the importance and difficulty of recognizing and promoting capable individuals.

Splendid writings cannot be appreciated by the blind, just as exceptional talents cannot be recognized by those with limited vision. If one's eyes cannot see, there's no difference between an embroidered dragon robe and coarse hemp cloth; if one's judgment is inadequate, the outstanding and mediocre become indistinguishable. Without vision, one cannot perceive beauty; without recommendation, talent suffers harm. Moreover, people's standards of preference vary across ages—as times change and customs shift, the value of identical things transforms. The jade huang pendants of the Xia dynasty once equaled the worth of cities, yet now rank below copper and iron. Recluses who sought spiritual fulfillment were once revered as noble scholars, while today's mountain-dwelling intellectuals are dismissed as incompetent. Thus, pillars of a flourishing age may be condemned as criminals in turbulent times; yesterday's pure-hearted scholars might be deemed useless by later generations.

Truly exceptional individuals possess virtues higher than city walls and knowledge deeper than the Lüliang abyss. Those with narrow vision cannot appreciate them, nor can petty minds comprehend them. People often despise talent simply for being different, or hate others for not actively seeking their favor. Neglect and rejection are bad enough, but worse still is throwing dust on white jade or carving scars on fine jade—joining the chorus to slander those who stand apart. Like when Zeng Shen was falsely accused of theft, or when the hermits Chao Fu and Xu You suffered slander. Without judgment bright as sun and moon, how could one distinguish jade from mud or find pearls in murky waters?

Even displayed in shops, fine jade struggles to find buyers—how much harder when still encased in rough stone? When extraordinary scholars actively seek opportunities they still meet obstacles—what chance for those secluded in mountains? Sun Bin wished to employ his strategies but was framed by Pang Juan; Han Fei sought to establish merit but was killed by Li Si; Jia Yi's statecraft wisdom faced military opposition; Liu Xiang (Zizheng) met eunuch intrigues despite his loyalty. This explains why Bian He wept holding uncut jade, and why Qin Xi smashed his head in frustration. Distinguishing jade proves easier than recognizing worth; loving treasures remains more common than cherishing talent. Even easily identifiable valuables and genuinely beloved objects lead to severed feet and generational infamy—how much more for unrecognizable sages whom none urgently seek? Like petty men who draw legs on snakes, they invariably obstruct true talent.

(Note: Historical figures mentioned—Bian He, Qin Xi, Sun Bin, Han Fei—represent classic cases of unrecognized talent; Chao Fu and Xu You were famous recluses; "Lüliang" denotes extremely deep river waters; "selecting talent" refers to identifying capable individuals.)

This passage depicts the perennial predicament where virtuous talents are often overlooked and subjected to envy. Those treacherous courtiers fear that upright individuals might obstruct their schemes, much like warped wood resents the straight carpenter's line, or naked men detest bright candlelight. Thus, men of high virtue (De) are frequently suppressed, while slanderous rumors spread like shadows preceding reality.

Through metaphorical language, the author illustrates: Those who mistake jade for ordinary stone will inevitably mistake stone for jade; those who regard sages as fools will conversely hail fools as sages. Mistaking stone for jade is harmless, but mistaking fools for sages heralds a nation's downfall—like a patient whose pulse has ceased: though still breathing, death is certain.

Historical examples abound: Even Confucius (Zhongni) faced obstruction—by the people of Qi in the east and by Zixi in the south. Worthy men like Wen Zhong initially went unrecognized in Chu. Precious jades like Jielü and Xuanli require connoisseurs like Tao Zhugong for fair appraisal; objects weighing thousands of jun need Herculean figures like Meng Ben and Xia Yu to lift them. The ethereal "White Snow" melody demands a discerning ear like Master Kuang's to appreciate, just as extraordinary talents require enlightened rulers for proper employment.

Yet the author emphasizes: Night-luminous pearls don't diminish their radiance when unappreciated; ceremonial bronze vessels (Hongzhong Dading) retain their worth even when buried; famed zithers like Yiyang Yunhe never cease their latent resonance when unplayed. Similarly, men of peerless virtue (De) never compromise their principles under oppression. Tragically, reality shows treasures like the He's Jade treated as unsellable goods, premium timber left to rot, superior iron like the Red Blade never forged by master Ou Yezi, and paragons like the Eight Yuan and Eight Kai talents ultimately denied their rightful place in governance.