Analects · Chapters

Chapters explained

Chapter companions for Analects by Confucius.

Chapter 1
Book I: Hsio R
This opening chapter of the Analects establishes foundational Confucian principles: the joy of learning, the importance of filial piety and fraternal duty as roots of virtue, the value of sincerity and faithfulness in daily self-examination, and the proper conduct of rulers and individuals. It emphasizes the cultivation of character through learning, propriety, and association with the virtuous, and concludes with the ideal of not being distressed by others' lack of recognition but rather by one's own failure to know others.
Chapter 2
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 3
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 4
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 5
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 6
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 7
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 8
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 9
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 10
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 11
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 12
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 13
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 14
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 15
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 16
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 17
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 18
Book II: Wei Chang
In this chapter, Confucius emphasizes the importance of virtue in governance, filial piety, and the pursuit of learning. He discusses how a ruler should lead by moral example, the nature of true filial conduct, and the value of self-cultivation. The chapter also includes dialogues on the qualities of the superior man, the importance of sincerity, and the need to balance learning with thought.
Chapter 19
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 20
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 21
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 22
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 23
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 24
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 25
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 26
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 27
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 28
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 29
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 30
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 31
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 32
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 33
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 34
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 35
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 36
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 37
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 38
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 39
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 40
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 41
XXIII
Shû-sun Wû-shû claims Tsze-kung is superior to Confucius. Tsze-fû Ching-po reports this to Tsze-kung, who uses the metaphor of a wall to explain that while his own wall is low and easily peered over, Confucius's wall is several fathoms high, requiring one to find the door to see its inner beauties. Tsze-kung suggests that few find this door, making the observation understandable.
Chapter 42
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 43
Book III: Pa Yih
This chapter focuses on the importance of ritual propriety (li) and its connection to virtue. Confucius criticizes the usurpation of rites by the Chî family and the three families, emphasizing that ritual without humanity is meaningless. He discusses the proper attitude in ceremonies, the value of sincerity over extravagance, and the importance of reverence in mourning. The chapter also includes dialogues on music, the nature of the superior man, and the proper conduct between rulers and ministers.
Chapter 44
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 45
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 46
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 47
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 48
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 49
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 50
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 51
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 52
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 53
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 54
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 55
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 56
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 57
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 58
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 59
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 60
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 61
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 62
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 63
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 64
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 65
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 66
XXXII
Confucius discusses the importance of virtue in maintaining what one has gained through knowledge, and the necessity of governing with dignity and propriety to achieve full excellence.
Chapter 67
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 68
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 69
XXVI
Confucius observes that if a man is disliked at the age of forty, he will remain so for the rest of his life, emphasizing the importance of self-cultivation and moral development by midlife.
Chapter 70
Book IV: Le Jin
In this chapter, Confucius emphasizes the centrality of virtue in personal conduct and governance. He discusses the importance of dwelling in virtuous neighborhoods, the nature of the superior man who cleaves to virtue in all circumstances, and the necessity of propriety in ruling. He also touches on filial piety, the value of learning, and the dangers of self-interest.
Chapter 71
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 72
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 73
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 74
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 75
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 76
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 77
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 78
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 79
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 80
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 81
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 82
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 83
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 84
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 85
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 86
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 87
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 88
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 89
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 90
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 91
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 92
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 93
XXIII
Shû-sun Wû-shû claims Tsze-kung is superior to Confucius. Tsze-fû Ching-po reports this to Tsze-kung, who uses the metaphor of a wall to explain that while his own wall is low and easily peered over, Confucius's wall is several fathoms high, requiring one to find the door to see its inner beauties. Tsze-kung suggests that few find this door, making the observation understandable.
Chapter 94
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 95
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 96
XXVI
Confucius observes that if a man is disliked at the age of forty, he will remain so for the rest of his life, emphasizing the importance of self-cultivation and moral development by midlife.
Chapter 97
Book V: Kung-Ye Ch’ǎng
In this chapter, Confucius evaluates the character and virtue of his disciples and others, discussing marriage suitability, the value of learning, the importance of sincerity over clever speech, and the qualities of the superior man. He also reflects on his own disciples' strengths and weaknesses, and laments the lack of true virtue and self-awareness in the world.
Chapter 98
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 99
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 100
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 101
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 102
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 103
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 104
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 105
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 106
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 107
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 108
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 109
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 110
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 111
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 112
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 113
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 114
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 115
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 116
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 117
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 118
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 119
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 120
XXIII
Shû-sun Wû-shû claims Tsze-kung is superior to Confucius. Tsze-fû Ching-po reports this to Tsze-kung, who uses the metaphor of a wall to explain that while his own wall is low and easily peered over, Confucius's wall is several fathoms high, requiring one to find the door to see its inner beauties. Tsze-kung suggests that few find this door, making the observation understandable.
Chapter 121
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 122
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 123
XXVI
Confucius observes that if a man is disliked at the age of forty, he will remain so for the rest of his life, emphasizing the importance of self-cultivation and moral development by midlife.
Chapter 124
XXVII
Confucius advises that when many people hate or like a man, one must carefully examine the reasons behind such judgments, cautioning against blindly following popular opinion.
Chapter 125
Book VI: Yung Yey
This chapter presents a series of Confucius' teachings and observations on virtue, learning, and governance. It highlights the exemplary character of Yen Hûi, who embodies perfect virtue through his contentment and love of learning, and discusses the qualities of various disciples, including Chung-kung, Tsze-lû, and Tsze-kung. Confucius emphasizes the importance of balancing solid qualities with accomplishments, the value of propriety, and the art of virtue in establishing others. The chapter also includes anecdotes about proper conduct in giving, the nature of wisdom and virtue, and the ideal of the superior man.
Chapter 126
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 127
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 128
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 129
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 130
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 131
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 132
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 133
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 134
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 135
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 136
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 137
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 138
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 139
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 140
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 141
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 142
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 143
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 144
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 145
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 146
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 147
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 148
XXIII
Shû-sun Wû-shû claims Tsze-kung is superior to Confucius. Tsze-fû Ching-po reports this to Tsze-kung, who uses the metaphor of a wall to explain that while his own wall is low and easily peered over, Confucius's wall is several fathoms high, requiring one to find the door to see its inner beauties. Tsze-kung suggests that few find this door, making the observation understandable.
Chapter 149
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 150
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 151
XXVI
Confucius observes that if a man is disliked at the age of forty, he will remain so for the rest of his life, emphasizing the importance of self-cultivation and moral development by midlife.
Chapter 152
XXVII
Confucius advises that when many people hate or like a man, one must carefully examine the reasons behind such judgments, cautioning against blindly following popular opinion.
Chapter 153
XXVIII
Confucius states that a person can enlarge the principles they follow, but the principles themselves do not enlarge the person, emphasizing the active role of the individual in cultivating virtue.
Chapter 154
Book VII: Shû R
In this chapter, Confucius reflects on his role as a transmitter of ancient wisdom, emphasizing the importance of learning, self-cultivation, and virtue. He discusses his approach to teaching, his personal habits, and his views on various aspects of life, including wealth, music, and propriety. The chapter also includes dialogues with disciples and others, revealing Confucius's humility, his dedication to moral improvement, and his belief in the accessibility of virtue.
Chapter 155
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 156
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 157
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 158
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 159
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 160
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 161
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 162
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 163
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 164
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 165
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 166
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 167
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 168
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 169
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 170
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 171
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 172
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 173
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 174
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 175
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 176
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 177
XXIII
Shû-sun Wû-shû claims Tsze-kung is superior to Confucius. Tsze-fû Ching-po reports this to Tsze-kung, who uses the metaphor of a wall to explain that while his own wall is low and easily peered over, Confucius's wall is several fathoms high, requiring one to find the door to see its inner beauties. Tsze-kung suggests that few find this door, making the observation understandable.
Chapter 178
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 179
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 180
XXVI
Confucius observes that if a man is disliked at the age of forty, he will remain so for the rest of his life, emphasizing the importance of self-cultivation and moral development by midlife.
Chapter 181
XXVII
Confucius advises that when many people hate or like a man, one must carefully examine the reasons behind such judgments, cautioning against blindly following popular opinion.
Chapter 182
XXVIII
Confucius states that a person can enlarge the principles they follow, but the principles themselves do not enlarge the person, emphasizing the active role of the individual in cultivating virtue.
Chapter 183
XXIX
Confucius emphasizes the importance of recognizing and correcting one's faults, stating that failing to reform them is itself a fault.
Chapter 184
The Value of Learning over Mere Thinking
Confucius reflects on the futility of solitary thought without the foundation of learning, emphasizing that active study is more effective than abstract contemplation.
Chapter 185
XXXI
Confucius contrasts the superior man's pursuit of truth with the pursuit of material sustenance. He notes that even farming can lead to want, while learning can bring emolument. The superior man's primary anxiety is about attaining truth, not about the arrival of poverty.
Chapter 186
XXXII
Confucius discusses the importance of virtue in maintaining what one has gained through knowledge, and the necessity of governing with dignity and propriety to achieve full excellence.
Chapter 187
XXXIII
Confucius contrasts the superior man with the small man, stating that while the superior man may not be known in small matters, he can be entrusted with great concerns. Conversely, the small man cannot be entrusted with great concerns but may be known in small matters.
Chapter 188
XXXIV
Confucius emphasizes the supreme importance of virtue, comparing it to water and fire, and noting that while people may die from treading on water or fire, none die from following the path of virtue.
Chapter 189
XXXV
Confucius emphasizes that the practice of virtue is a personal responsibility that cannot be delegated, even to one's teacher.
Chapter 190
XXXVI
Confucius contrasts the superior man's correct firmness with mere stubbornness, emphasizing that true firmness is rooted in righteousness.
Chapter 191
XXXVII
Confucius states that a minister serving his prince should prioritize reverent discharge of duties over emolument, emphasizing the importance of duty and propriety in service.
Chapter 192
Book VIII: T’âi-Po
In this chapter, Confucius and his disciples discuss the highest virtue, the importance of propriety, the duties of the superior man, and the examples of ancient sage-kings. Tsǎng Shǎn, on his deathbed, imparts wisdom about self-cultivation and the responsibilities of those in high station. The chapter emphasizes the need for respectfulness, carefulness, boldness, and straightforwardness to be tempered by the rules of propriety, and praises the virtue of Yâo, Shun, and Yü.
Chapter 193
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 194
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 195
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 196
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 197
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 198
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 199
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 200
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 201
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 202
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 203
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 204
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 205
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 206
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 207
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 208
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 209
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 210
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 211
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 212
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 213
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 214
Book IX: Tsze Han
In this chapter, Confucius reflects on his own learning, humility, and the nature of virtue. He discusses the importance of propriety, the value of learning, and the characteristics of the superior man. He also expresses his commitment to the Way, his views on governance, and his observations on human nature and perseverance.
Chapter 215
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 216
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 217
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 218
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 219
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 220
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 221
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 222
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 223
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 224
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 225
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 226
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 227
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 228
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 229
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 230
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 231
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 232
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 233
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 234
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 235
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 236
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 237
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 238
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 239
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 240
XXVI
Confucius observes that if a man is disliked at the age of forty, he will remain so for the rest of his life, emphasizing the importance of self-cultivation and moral development by midlife.
Chapter 241
XXVII
Confucius advises that when many people hate or like a man, one must carefully examine the reasons behind such judgments, cautioning against blindly following popular opinion.
Chapter 242
XXVIII
Confucius states that a person can enlarge the principles they follow, but the principles themselves do not enlarge the person, emphasizing the active role of the individual in cultivating virtue.
Chapter 243
XXIX
Confucius emphasizes the importance of recognizing and correcting one's faults, stating that failing to reform them is itself a fault.
Chapter 244
The Value of Learning over Mere Thinking
Confucius reflects on the futility of solitary thought without the foundation of learning, emphasizing that active study is more effective than abstract contemplation.
Chapter 245
Book X: Heang Tang
This chapter details Confucius's conduct in various social and ceremonial contexts, emphasizing his adherence to ritual propriety, respect for authority, and meticulous attention to dress, diet, and behavior. It illustrates his humility in daily life, his precise court manners, his reverence in ancestral temples, and his care in matters of mourning and sacrifice.
Chapter 246
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 247
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 248
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 249
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 250
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 251
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 252
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 253
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 254
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 255
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 256
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 257
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 258
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 259
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 260
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 261
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 262
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 263
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 264
Book XI: Hsien Tsin
This chapter reflects on the qualities of Confucius's disciples, their virtues, and their shortcomings. It includes discussions on filial piety, the value of learning, the importance of propriety, and the dangers of excess. The Master also expresses deep grief over the death of his beloved disciple Yen Hûi, and engages in a dialogue about the proper conduct of ministers and the nature of true goodness.
Chapter 265
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 266
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 267
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 268
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 269
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 270
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 271
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 272
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 273
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 274
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 275
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 276
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 277
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 278
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 279
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 280
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 281
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 282
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 283
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 284
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 285
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 286
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 287
XXIII
Shû-sun Wû-shû claims Tsze-kung is superior to Confucius. Tsze-fû Ching-po reports this to Tsze-kung, who uses the metaphor of a wall to explain that while his own wall is low and easily peered over, Confucius's wall is several fathoms high, requiring one to find the door to see its inner beauties. Tsze-kung suggests that few find this door, making the observation understandable.
Chapter 288
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 289
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 290
Book XII: Yen Yüan
In this chapter, Confucius expounds on the nature of perfect virtue (jen), emphasizing self-restraint, propriety, and the importance of sincerity. He discusses government, the role of the superior man, and the rectification of names, illustrating these principles through dialogues with his disciples and rulers.
Chapter 291
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 292
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 293
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 294
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 295
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 296
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 297
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 298
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 299
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 300
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 301
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 302
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 303
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 304
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 305
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 306
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 307
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 308
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 309
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 310
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 311
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 312
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 313
XXIII
Shû-sun Wû-shû claims Tsze-kung is superior to Confucius. Tsze-fû Ching-po reports this to Tsze-kung, who uses the metaphor of a wall to explain that while his own wall is low and easily peered over, Confucius's wall is several fathoms high, requiring one to find the door to see its inner beauties. Tsze-kung suggests that few find this door, making the observation understandable.
Chapter 314
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 315
Book XIII: Tsze-Lû
In this chapter, Confucius addresses governance, the rectification of names, the importance of personal conduct, and the qualities of a superior man. He emphasizes leading by example, enriching and educating the people, and the necessity of propriety and righteousness in rulers. The chapter also explores the nature of uprightness, the definition of an officer, and the dangers of hasty action and small-mindedness.
Chapter 316
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 317
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 318
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 319
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 320
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 321
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 322
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 323
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 324
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 325
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 326
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 327
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 328
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 329
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 330
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 331
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 332
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 333
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 334
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 335
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 336
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 337
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 338
XXIII
Shû-sun Wû-shû claims Tsze-kung is superior to Confucius. Tsze-fû Ching-po reports this to Tsze-kung, who uses the metaphor of a wall to explain that while his own wall is low and easily peered over, Confucius's wall is several fathoms high, requiring one to find the door to see its inner beauties. Tsze-kung suggests that few find this door, making the observation understandable.
Chapter 339
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 340
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 341
XXVI
Confucius observes that if a man is disliked at the age of forty, he will remain so for the rest of his life, emphasizing the importance of self-cultivation and moral development by midlife.
Chapter 342
XXVII
Confucius advises that when many people hate or like a man, one must carefully examine the reasons behind such judgments, cautioning against blindly following popular opinion.
Chapter 343
XXVIII
Confucius states that a person can enlarge the principles they follow, but the principles themselves do not enlarge the person, emphasizing the active role of the individual in cultivating virtue.
Chapter 344
XXIX
Confucius emphasizes the importance of recognizing and correcting one's faults, stating that failing to reform them is itself a fault.
Chapter 345
The Value of Learning over Mere Thinking
Confucius reflects on the futility of solitary thought without the foundation of learning, emphasizing that active study is more effective than abstract contemplation.
Chapter 346
Book XIV: Hsien Wǎn
This chapter presents a series of Confucius's sayings and dialogues on topics such as shame, virtue, the conduct of scholars and rulers, the nature of the superior man, and the importance of righteousness and propriety. It includes discussions on personal conduct, governance, and the challenges of maintaining virtue in times of good or bad government.
Chapter 347
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 348
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 349
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 350
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 351
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 352
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 353
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 354
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 355
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 356
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 357
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 358
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 359
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 360
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 361
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 362
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 363
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 364
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 365
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 366
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 367
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 368
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 369
XXIII
Shû-sun Wû-shû claims Tsze-kung is superior to Confucius. Tsze-fû Ching-po reports this to Tsze-kung, who uses the metaphor of a wall to explain that while his own wall is low and easily peered over, Confucius's wall is several fathoms high, requiring one to find the door to see its inner beauties. Tsze-kung suggests that few find this door, making the observation understandable.
Chapter 370
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 371
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 372
XXVI
Confucius observes that if a man is disliked at the age of forty, he will remain so for the rest of his life, emphasizing the importance of self-cultivation and moral development by midlife.
Chapter 373
XXVII
Confucius advises that when many people hate or like a man, one must carefully examine the reasons behind such judgments, cautioning against blindly following popular opinion.
Chapter 374
XXVIII
Confucius states that a person can enlarge the principles they follow, but the principles themselves do not enlarge the person, emphasizing the active role of the individual in cultivating virtue.
Chapter 375
XXIX
Confucius emphasizes the importance of recognizing and correcting one's faults, stating that failing to reform them is itself a fault.
Chapter 376
The Value of Learning over Mere Thinking
Confucius reflects on the futility of solitary thought without the foundation of learning, emphasizing that active study is more effective than abstract contemplation.
Chapter 377
XXXI
Confucius contrasts the superior man's pursuit of truth with the pursuit of material sustenance. He notes that even farming can lead to want, while learning can bring emolument. The superior man's primary anxiety is about attaining truth, not about the arrival of poverty.
Chapter 378
XXXII
Confucius discusses the importance of virtue in maintaining what one has gained through knowledge, and the necessity of governing with dignity and propriety to achieve full excellence.
Chapter 379
XXXIII
Confucius contrasts the superior man with the small man, stating that while the superior man may not be known in small matters, he can be entrusted with great concerns. Conversely, the small man cannot be entrusted with great concerns but may be known in small matters.
Chapter 380
XXXIV
Confucius emphasizes the supreme importance of virtue, comparing it to water and fire, and noting that while people may die from treading on water or fire, none die from following the path of virtue.
Chapter 381
XXXV
Confucius emphasizes that the practice of virtue is a personal responsibility that cannot be delegated, even to one's teacher.
Chapter 382
XXXVI
Confucius contrasts the superior man's correct firmness with mere stubbornness, emphasizing that true firmness is rooted in righteousness.
Chapter 383
XXXVII
Confucius states that a minister serving his prince should prioritize reverent discharge of duties over emolument, emphasizing the importance of duty and propriety in service.
Chapter 384
Chapter XXXVIII
Confucius states that in teaching, there should be no distinction of classes, emphasizing the universality of education.
Chapter 385
Chapter XXXIX
Confucius states that those who follow different paths cannot make plans for one another, emphasizing the importance of shared values and goals in cooperation.
Chapter 386
XL
Confucius emphasizes the primary purpose of language: to convey meaning clearly and effectively.
Chapter 387
XLI
The Master guides the blind music-master Mien with careful instructions about steps, mat, and the presence of others, demonstrating the ritual propriety required in assisting the blind. Tsze-chang asks if this is the rule, and Confucius affirms it as the proper conduct for leading the blind.
Chapter 388
XLII
Confucius is playing a musical stone in Wei when a passerby carrying a straw basket comments on his playing, suggesting that his stubbornness is contemptible and that he should give up his desire for public employment when ignored. Confucius acknowledges the man's determination but notes that his approach is not difficult.
Chapter 389
XLIII
Tsze-chang asks Confucius about the meaning of a passage in the Shû, which states that Kâo-tsung remained silent for three years while observing imperial mourning. Confucius explains that this was not unique to Kâo-tsung, but was a practice of all the ancients. When a sovereign died, the officers would carry out their duties under the prime minister's instructions for the entire three-year mourning period.
Chapter 390
XLIV
Confucius states that when rulers love propriety, the people will readily respond to calls for service, emphasizing the influence of virtuous governance on the populace.
Chapter 391
XLV
Tsze-lû asks Confucius what constitutes the superior man. Confucius replies that it is the cultivation of oneself in reverential carefulness, which extends to giving rest to others and ultimately to all the people, a task so great that even the sage-kings Yâo and Shun were still concerned about it.
Chapter 392
XLVI
Confucius rebukes Yüan Zang for his disrespectful posture and idle life, striking him on the shank with his staff.
Chapter 393
XLVII
Confucius comments on a young messenger from the village of Ch'üeh, noting that his behavior—occupying the seat of an adult and walking alongside elders—reveals a desire for quick advancement rather than a genuine pursuit of learning.
Chapter 394
Book XV: Wei Ling Kung
In this chapter, Confucius addresses a wide range of topics including the nature of virtue, the conduct of the superior man, the importance of sincerity and reciprocity, and the principles of good governance. He emphasizes that the superior man is steadfast in adversity, seeks unity in knowledge, and values righteousness above all. The chapter also includes practical advice on speech, action, and friendship, as well as reflections on learning, self-cultivation, and the proper attitude towards wealth and poverty.
Chapter 395
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 396
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 397
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 398
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 399
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 400
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 401
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 402
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 403
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 404
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 405
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 406
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 407
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 408
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 409
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 410
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 411
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 412
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 413
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 414
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 415
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 416
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 417
XXIII
Shû-sun Wû-shû claims Tsze-kung is superior to Confucius. Tsze-fû Ching-po reports this to Tsze-kung, who uses the metaphor of a wall to explain that while his own wall is low and easily peered over, Confucius's wall is several fathoms high, requiring one to find the door to see its inner beauties. Tsze-kung suggests that few find this door, making the observation understandable.
Chapter 418
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 419
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 420
XXVI
Confucius observes that if a man is disliked at the age of forty, he will remain so for the rest of his life, emphasizing the importance of self-cultivation and moral development by midlife.
Chapter 421
XXVII
Confucius advises that when many people hate or like a man, one must carefully examine the reasons behind such judgments, cautioning against blindly following popular opinion.
Chapter 422
XXVIII
Confucius states that a person can enlarge the principles they follow, but the principles themselves do not enlarge the person, emphasizing the active role of the individual in cultivating virtue.
Chapter 423
XXIX
Confucius emphasizes the importance of recognizing and correcting one's faults, stating that failing to reform them is itself a fault.
Chapter 424
The Value of Learning over Mere Thinking
Confucius reflects on the futility of solitary thought without the foundation of learning, emphasizing that active study is more effective than abstract contemplation.
Chapter 425
XXXI
Confucius contrasts the superior man's pursuit of truth with the pursuit of material sustenance. He notes that even farming can lead to want, while learning can bring emolument. The superior man's primary anxiety is about attaining truth, not about the arrival of poverty.
Chapter 426
XXXII
Confucius discusses the importance of virtue in maintaining what one has gained through knowledge, and the necessity of governing with dignity and propriety to achieve full excellence.
Chapter 427
XXXIII
Confucius contrasts the superior man with the small man, stating that while the superior man may not be known in small matters, he can be entrusted with great concerns. Conversely, the small man cannot be entrusted with great concerns but may be known in small matters.
Chapter 428
XXXIV
Confucius emphasizes the supreme importance of virtue, comparing it to water and fire, and noting that while people may die from treading on water or fire, none die from following the path of virtue.
Chapter 429
XXXV
Confucius emphasizes that the practice of virtue is a personal responsibility that cannot be delegated, even to one's teacher.
Chapter 430
XXXVI
Confucius contrasts the superior man's correct firmness with mere stubbornness, emphasizing that true firmness is rooted in righteousness.
Chapter 431
XXXVII
Confucius states that a minister serving his prince should prioritize reverent discharge of duties over emolument, emphasizing the importance of duty and propriety in service.
Chapter 432
Chapter XXXVIII
Confucius states that in teaching, there should be no distinction of classes, emphasizing the universality of education.
Chapter 433
Chapter XXXIX
Confucius states that those who follow different paths cannot make plans for one another, emphasizing the importance of shared values and goals in cooperation.
Chapter 434
XL
Confucius emphasizes the primary purpose of language: to convey meaning clearly and effectively.
Chapter 435
XLI
The Master guides the blind music-master Mien with careful instructions about steps, mat, and the presence of others, demonstrating the ritual propriety required in assisting the blind. Tsze-chang asks if this is the rule, and Confucius affirms it as the proper conduct for leading the blind.
Chapter 436
Book XVI: Ke She
This chapter begins with Confucius admonishing his disciples Zǎn Yû and Chî-lû for supporting their chief's planned attack on Chwan-yü, emphasizing the importance of virtuous governance and the proper role of ministers. Confucius then delivers a series of teachings on the nature of good government, the dangers of power being held by the wrong people, and the qualities of beneficial versus harmful friendships and enjoyments. He also discusses the errors to avoid in the presence of superiors, the things the superior man guards against and stands in awe of, the classes of learners, and the nine things the superior man thoughtfully considers. The chapter concludes with an anecdote about Po-yü learning the Odes and the rules of Propriety from his father, and a note on the proper titles for the wife of a prince.
Chapter 437
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 438
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 439
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 440
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 441
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 442
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 443
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 444
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 445
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 446
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 447
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 448
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 449
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 450
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 451
Book XVII: Yang Ho
This chapter opens with Yang Ho's attempt to meet Confucius, leading to a discussion on the duty of the wise to serve in government. Confucius then reflects on human nature and the power of practice, and later engages with disciples on topics such as the value of learning, the importance of studying the Odes, the nature of perfect virtue, and the proper conduct of mourning. The chapter also includes Confucius's criticism of those who lack virtue, his discussion of the superior man's hatreds, and his lament on the difficulty of dealing with women and servants.
Chapter 452
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 453
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 454
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 455
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 456
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 457
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 458
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 459
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 460
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 461
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 462
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 463
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 464
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 465
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 466
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 467
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 468
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 469
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 470
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 471
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 472
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 473
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 474
XXIII
Shû-sun Wû-shû claims Tsze-kung is superior to Confucius. Tsze-fû Ching-po reports this to Tsze-kung, who uses the metaphor of a wall to explain that while his own wall is low and easily peered over, Confucius's wall is several fathoms high, requiring one to find the door to see its inner beauties. Tsze-kung suggests that few find this door, making the observation understandable.
Chapter 475
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 476
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 477
XXVI
Confucius observes that if a man is disliked at the age of forty, he will remain so for the rest of his life, emphasizing the importance of self-cultivation and moral development by midlife.
Chapter 478
Book XVIII: Wei Tsze
This chapter explores the theme of withdrawal from public life versus engagement in governance. It recounts the stories of virtuous men who chose reclusion, including the Viscount of Wei, the Viscount of Chî, and Pî-kan, and discusses the recluses encountered by Confucius and his disciples. Confucius emphasizes the duty of the superior man to take office and perform righteous duties, while acknowledging the challenges of a world where right principles do not prevail. The chapter also includes Confucius's reflections on various recluses and his own flexible approach to action.
Chapter 479
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 480
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 481
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 482
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 483
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 484
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 485
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 486
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 487
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 488
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 489
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 490
Book XIX: Tsze-Chang
This chapter presents the teachings of Tsze-chang and Tsze-hsiâ, along with other disciples, on topics such as the conduct of the scholar, the nature of virtue, the importance of learning, and the proper attitude towards others. It includes discussions on the superior man's behavior, the value of sincerity and confidence, and the limitations of lesser studies. The chapter also features Tsze-kung's defense of Confucius, comparing him to the sun and moon, and emphasizing his unattainable greatness.
Chapter 491
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 492
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 493
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.
Chapter 494
Chapter IV
Tsze-hsiâ observes that even menial studies and employments contain something worth examining, but pursuing them to remote extremes risks impracticality. Therefore, the superior man does not engage in such pursuits.
Chapter 495
V
Tsze-hsiâ defines the true lover of learning as one who daily recognizes what he has not yet learned and monthly does not forget what he has attained.
Chapter 496
VI
Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
Chapter 497
VII
Tsze-hsiâ draws an analogy between mechanics who work in their shops and the superior man who learns in order to fully realize his principles, emphasizing the importance of dedicated learning and self-cultivation.
Chapter 498
VIII
Tsze-hsiâ observes that the mean man always tries to gloss over his faults, highlighting the contrast between the superior man and the inferior man in their approach to errors.
Chapter 499
IX
Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
Chapter 500
X
Tsze-hsiâ discusses the importance of gaining the confidence of both the people and one's prince before imposing labours or offering remonstrations. Without this trust, actions are misinterpreted as oppression or vilification.
Chapter 501
Chapter XI
Tsze-hsiâ remarks on the distinction between great and small virtues, suggesting that while one must not cross the line in major virtues, minor lapses may be tolerated.
Chapter 502
XII
Tsze-yû criticizes the disciples of Tsze-hsiâ for focusing on minor details of learning, while Tsze-hsiâ defends his teaching method, emphasizing that the superior man teaches according to the student's capacity and that only a sage can unite the beginning and end of learning.
Chapter 503
XIII
Tsze-hsiâ discusses the reciprocal relationship between official duty and learning, suggesting that officers should use their leisure to study, and students should apply their learning to official service.
Chapter 504
XIV
Tsze-hsiâ remarks that mourning, having been carried to the utmost degree of grief, should stop with that, emphasizing the proper limit of mourning.
Chapter 505
Chapter XV
Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
Chapter 506
XVI
The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
Chapter 507
Chapter XVII
The philosopher Tsǎng recalls a teaching from Confucius about mourning for parents, suggesting that even those who have not fully expressed their inner selves will do so during such occasions.
Chapter 508
Chapter XVIII
The philosopher Tsǎng shares a teaching from Confucius about the filial piety of Mǎng Chwang, emphasizing the difficulty of maintaining his father's ministers and governance without change.
Chapter 509
XIX
The chief of the Mǎng family appoints Yang Fû as chief criminal judge. Yang Fû consults the philosopher Tsǎng, who advises him that since rulers have long failed in their duties, causing the people to become disorganized, he should feel grief and pity for the accused rather than joy in his own ability when he finds out the truth of an accusation.
Chapter 510
Chapter XX
Tsze-kung reflects on the nature of wickedness and reputation, suggesting that even a ruler like Châu may not have been as wicked as his reputation suggests. He warns that a superior man should avoid placing himself in a lowly or compromised position, as this invites the world's criticism and blame.
Chapter 511
XXI
Tsze-kung uses the metaphor of solar and lunar eclipses to describe the faults of the superior man. Just as eclipses are visible to all, so too are his faults. However, when he corrects himself, all men look up to him with renewed respect.
Chapter 512
XXII
Kung-sun Ch’âo of Wei asks Tsze-kung about the source of Confucius's learning. Tsze-kung explains that the doctrines of Wǎn and Wû are preserved among men, with the talented remembering their greater principles and others their smaller ones, so Confucius could learn from anyone and had no need for a regular master.
Chapter 513
XXIII
Shû-sun Wû-shû claims Tsze-kung is superior to Confucius. Tsze-fû Ching-po reports this to Tsze-kung, who uses the metaphor of a wall to explain that while his own wall is low and easily peered over, Confucius's wall is several fathoms high, requiring one to find the door to see its inner beauties. Tsze-kung suggests that few find this door, making the observation understandable.
Chapter 514
XXIV
Tsze-kung defends Confucius against the reviling of Shû-sun Wû-shû, comparing his virtue to the sun and moon, which cannot be stepped over, and asserting that such attacks only reveal the attacker's ignorance.
Chapter 515
XXV
Ch’ǎn Tsze-ch’in remarks to Tsze-kung that he is too modest, suggesting that Chung-nî (Confucius) cannot be superior to him. Tsze-kung responds by emphasizing the importance of careful speech, and then extols Confucius as unattainable, comparing him to the heavens that cannot be climbed by stairs. He describes the sage's rule: planting the people so they are established, leading them so they follow, making them happy so multitudes resort to him, and stimulating them so they are harmonious. He concludes that Confucius's life would be glorious and his death bitterly lamented, making it impossible to attain to him.
Chapter 516
Yâo Yüeh
This concluding chapter of the Analects presents the principles of virtuous governance through the words of ancient sage-kings and Confucius's teachings to his disciples. It emphasizes the importance of sincerity, the Mean, and the welfare of the people, and details the five excellent and four bad things in government, culminating in the necessity of recognizing Heaven's ordinances, propriety, and the force of words for the superior man.
Chapter 517
I
This chapter presents the words of Yâo, Shun, and T'ang, emphasizing the importance of sincerity, the due Mean, and virtuous governance. It also describes the exemplary rule of Châu, who restored order, revived states, and won the people's hearts through generosity, sincerity, activity, and justice.
Chapter 518
II
In this chapter, Confucius instructs Tsze-chang on the principles of good government, detailing the five excellent practices and the four bad practices that a ruler should adopt or avoid to govern properly.
Chapter 519
III
Confucius emphasizes the necessity of recognizing the ordinances of Heaven, acquaintance with the rules of Propriety, and knowing the force of words for becoming a superior man and understanding others.

Book I: Hsio R

I

II

III

Chapter IV

V

VI

VII

VIII

IX

X

Chapter XI

XII

XIII

XIV

Chapter XV

XVI

Book II: Wei Chang

I

II

III

Chapter IV

V

VI

VII

VIII

IX

X

Chapter XI

XII

XIII

XIV

Chapter XV

XVI

Chapter XVII

Chapter XVII

XIX

Chapter XX

XXI

XXII

XXIII

XXIV

Book III: Pa Yih

I

II

III

Chapter IV

V

VI

VII

VIII

IX

X

Chapter XI

XII

XIII

XIV

Chapter XV

XVI

Chapter XVII

Chapter XVII

XIX

Chapter XX

XXI

XXII

XXXII

XXIV

XXV

XXVI

Book IV: Le Jin

I

II

III

Chapter IV

V

VI

VII

VIII

IX

X