# Analects — Chapters explained

> Chapter companions for Analects by Confucius.

- [Book I: Hsio R](https://www.betterreads.online/discover/analects_se/chapters/book-i-hsio-r.md): 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 da
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Confucius opens the Analects by emphasizing the joy of learning, the delight of friendship, and the virtue of remaining composed when unrecognized by others.
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): The philosopher Yû discusses the importance of filial piety and fraternal submission as the root of all benevolent actions, emphasizing that those who are filial and fraternal are unlikely to offend against their superio
- [Chapter III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Confucius warns against the deceptive nature of fine words and an insinuating appearance, which are rarely associated with true virtue.
- [IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): The philosopher Tsǎng reflects on his daily self-examination, focusing on three key areas: faithfulness in conducting business for others, sincerity in friendships, and the mastery and practice of his teacher's instructi
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Confucius outlines the principles of good governance for a country of a thousand chariots, emphasizing reverent attention to business, sincerity, economy, love for men, and employing the people at proper seasons.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Confucius instructs on the proper conduct of a youth: filial piety at home, respect for elders abroad, earnestness, truthfulness, universal love, and cultivation of friendships with the good, with polite studies pursued 
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Tsze-hsiâ discusses the essence of true learning, emphasizing that it is not merely about acquiring knowledge but about cultivating virtue through sincere devotion to parents, loyalty to one's prince, and faithfulness in
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Confucius emphasizes the importance of gravity and sincerity in a scholar, stating that without these qualities, learning will not be solid. He advises holding faithfulness and sincerity as first principles, choosing fri
- [IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): The philosopher Tsǎng emphasizes the importance of performing funeral rites for parents and continuing sacrificial ceremonies long after their passing, asserting that such practices will restore the people's virtue to it
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Tsze-ch'in asks Tsze-kung how Confucius learns about the government of every country he visits. Tsze-kung explains that Confucius obtains this information through his virtuous qualities—benignity, uprightness, courtesy, 
- [XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Confucius defines filial piety by observing a man's will while his father lives and his conduct after his father's death, emphasizing that not altering the father's way for three years marks one as filial.
- [Chapter XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): The philosopher Yû discusses the importance of natural ease in the practice of propriety, noting that while it is prized, it must be regulated by the rules of propriety to be correct.
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): The philosopher Yû discusses the importance of making agreements according to what is right, showing respect according to propriety, and choosing proper persons as guides and masters.
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius defines the man of complete virtue as one who does not seek gratification in food or comfort, is earnest in action and careful in speech, and frequents men of principle for self-correction, thereby loving to le
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Tsze-kung asks Confucius about the conduct of the poor and the rich. Confucius responds that while not flattering and not being proud are acceptable, it is better to be cheerful in poverty and to love propriety in wealth
- [Chapter XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): Confucius expresses a concern for self-knowledge and understanding others, rather than seeking recognition from others.
- [Book II: Wei Chang](https://www.betterreads.online/discover/analects_se/chapters/book-ii-wei-chang.md): 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 v
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): The Master opens the Analects by comparing a virtuous ruler to the North Star, which remains fixed while all other stars revolve around it, emphasizing the central importance of virtue in governance.
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Confucius remarks on the Book of Poetry, stating that all three hundred pieces share a single unifying design: having no depraved thoughts.
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Confucius contrasts governance through laws and punishments with governance through virtue and propriety, asserting that the latter cultivates a sense of shame and moral goodness in the people.
- [IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): Confucius describes the stages of his personal development, from his commitment to learning at fifteen to his final state of moral perfection at seventy, where he could follow his heart's desires without transgressing wh
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Mǎng Î asks about filial piety, and Confucius responds that it is not being disobedient. He elaborates to Fan Ch’ih that parents should be served, buried, and sacrificed to according to propriety.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Mǎng Wû asks Confucius about filial piety, and the Master responds that parents are anxious lest their children should be sick, indicating that filial piety involves understanding and reciprocating parental concern.
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Tsze-yû asks Confucius about filial piety. The Master responds that mere support of parents is not enough; reverence is essential to distinguish human filial piety from the care given to dogs and horses.
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): In this brief chapter, Confucius responds to Tsze-hsiâ's question about filial piety, emphasizing that true filial piety is not merely about performing tasks for elders or offering them food and drink, but about maintain
- [Chapter IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Confucius reflects on his disciple Yen Hûi, noting that although Hûi appears stupid during their conversations, his conduct away from the Master demonstrates a deep understanding and ability to illustrate the teachings.
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Confucius teaches that a person's true character cannot be concealed, as it is revealed through their actions, motives, and what brings them rest or satisfaction.
- [XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Confucius emphasizes the importance of continuous learning, stating that one who cherishes old knowledge while acquiring new can become a teacher of others.
- [Chapter XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Confucius states that the accomplished scholar is not a utensil, implying that a true scholar is not limited to a single function but possesses broad capabilities and adaptability.
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Tsze-kung asks Confucius what constitutes the superior man. Confucius replies that the superior man acts before he speaks, and then speaks according to his actions, emphasizing the importance of aligning deeds with words
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius contrasts the superior man, who is catholic and impartial, with the mean man, who is partisan and biased.
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Confucius warns against the dangers of learning without thought and thought without learning, emphasizing the need for balance between the two.
- [Chapter XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Confucius teaches Yû (Tsze-lû) the essence of knowledge: to recognize both what one knows and what one does not know, equating this honest self-awareness with true knowledge.
- [Chapter XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Confucius advises Tsze-chang on the proper approach to seeking official emolument, emphasizing cautious speech and careful conduct as the means to avoid blame and repentance, thereby attaining success.
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): The Duke Âi asks Confucius how to secure the submission of the people. Confucius replies that by advancing the upright and setting aside the crooked, the people will submit; but if the crooked are advanced and the uprigh
- [XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): Chî K’ang asks Confucius how to inspire reverence, faithfulness, and virtue in the people. Confucius advises ruling with gravity, being filial and kind, and promoting the good while teaching the incompetent.
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Confucius responds to a questioner who asks why he is not engaged in government. He cites the Shu-ching on filial piety, explaining that being filial and discharging brotherly duties are themselves a form of government, 
- [XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): Confucius emphasizes the indispensability of truthfulness (sincerity) in human conduct, comparing a person without it to a carriage lacking the essential crossbar for yoking animals, rendering it unable to move.
- [XXIII](https://www.betterreads.online/discover/analects_se/chapters/xxiii.md): Tsze-chang asks Confucius whether the affairs of ten ages hence can be known. Confucius replies that since the Yin dynasty followed the regulations of the Hsiâ, and the Châu dynasty followed those of Yin, the nature of t
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): Confucius warns against improper sacrifice as flattery and emphasizes the courage required to act on what is right.
- [Book III: Pa Yih](https://www.betterreads.online/discover/analects_se/chapters/book-iii-pa-yih.md): 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 humanit
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Confucius criticizes the head of the Chî family for using eight rows of pantomimes, a ritual reserved for the emperor, in his courtyard, questioning the extent of his audacity.
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Confucius criticizes the three families for using the royal Yung ode during their sacrifice, pointing out the impropriety of employing words meant for the son of heaven in their ancestral hall.
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Confucius questions the value of ritual and music without the foundational virtues of humanity, suggesting that propriety and music are meaningless without moral character.
- [IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): Lin Fang asks Confucius about the first thing to be attended to in ceremonies. Confucius responds that in festive ceremonies, it is better to be sparing than extravagant, and in mourning ceremonies, it is better to have 
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Confucius contrasts the rude tribes of the east and north, which have their princes, with the States of the great land, which are without them, highlighting a deficiency in governance.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): The chief of the Chî family plans to sacrifice to the T’âi mountain, an act of ritual impropriety. Confucius urges Zǎn Yû to prevent it, but Zǎn Yû admits he cannot. Confucius laments that even the T’âi mountain would no
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Confucius discusses the nature of true virtue, stating that the student of virtue has no contentions. Even in competitive situations like archery, the superior man maintains propriety and complaisance, bowing to competit
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Tsze-hsiâ asks Confucius about the meaning of a passage from the Odes, leading to a discussion on the relationship between plain ground and colors, which Confucius interprets as the precedence of natural substance over c
- [IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Confucius expresses his ability to describe the ceremonies of the Hsiâ and Yin dynasties, but notes that the states of Chî and Sung lack sufficient records and wise men to attest his words. He implies that if their recor
- [Chapter X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Confucius expresses his reluctance to observe the great sacrifice after the pouring of the libation, indicating his disapproval of the ritual's later proceedings.
- [Chapter XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): In this brief chapter, Confucius is asked about the meaning of the great sacrifice. He responds that he does not know, but suggests that whoever understood its meaning would find governing the kingdom as easy as looking 
- [Chapter XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Confucius emphasizes the importance of sincerity and presence in sacrificial rites, stating that sacrificing to the dead and spirits should be done as if they were actually present. He laments that if he is not personall
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Wang-sun Chiâ asks Confucius about the saying that it is better to pay court to the furnace than to the southwest corner. Confucius responds that this is not so, and that he who offends against Heaven has no one to whom 
- [Chapter XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius expresses his preference for the regulations of the Châu dynasty, which had the advantage of viewing the two preceding dynasties, and praises their completeness and elegance.
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Confucius enters the grand temple and asks about everything, demonstrating that humility and inquiry are themselves acts of propriety.
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): Confucius discusses the principle of archery, emphasizing that the primary goal is not merely piercing the leather target, but rather the demonstration of propriety and the recognition of unequal strength among individua
- [Chapter XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Tsze-kung proposes to abolish the monthly sacrificial sheep offering, but Confucius insists on preserving the ceremony itself, valuing ritual propriety over material concerns.
- [Chapter XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Confucius observes that people often mistake the full observance of the rules of propriety in serving one's prince for flattery, highlighting a common misunderstanding of proper conduct.
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): The Duke Ting asks Confucius about the proper relationship between a prince and his ministers. Confucius replies that a prince should employ his ministers according to the rules of propriety, and ministers should serve t
- [Chapter XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): Confucius comments on the poem 'Kwan Tsü', praising it for expressing enjoyment and grief in moderation, without excess.
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Duke Âi asks Tsâi Wo about the altars of the spirits of the land. Tsâi Wo explains the trees planted by the Hsiâ, Yin, and Châu dynasties, noting that the Châu chose the chestnut tree to inspire awe. Confucius, upon hear
- [XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): Confucius criticizes Kwan Chung for his lack of propriety, noting that although Kwan was not parsimonious, he violated ritual standards by adopting the privileges of princes, such as having a screen at his gate and a sta
- [XXXII](https://www.betterreads.online/discover/analects_se/chapters/xxxii.md): Confucius instructs the grand music-master of Lü on the principles of playing music, describing its progression from a unified commencement to a harmonious and flowing conclusion.
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): A border warden at Yî requests an audience with Confucius, and after meeting him, reassures the disciples that their master's loss of office is not a cause for distress. He declares that Heaven intends to use Confucius a
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): Confucius evaluates two musical compositions, the Shâo and the Wû, commenting on their aesthetic beauty and moral goodness.
- [XXVI](https://www.betterreads.online/discover/analects_se/chapters/xxvi.md): Confucius criticizes those who occupy high positions without generosity, perform ceremonies without reverence, and conduct mourning without sorrow, questioning how such behavior can be contemplated.
- [Book IV: Le Jin](https://www.betterreads.online/discover/analects_se/chapters/book-iv-le-jin.md): 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 i
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Confucius emphasizes the importance of residing in a neighborhood where virtuous manners prevail, suggesting that wisdom involves choosing an environment conducive to moral excellence.
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Confucius contrasts the virtuous and the wise, noting that the virtuous find rest in virtue while the wise actively desire it, and that those without virtue cannot endure hardship or enjoyment well.
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Confucius states that only the truly virtuous man is capable of properly loving or hating others, emphasizing the moral discernment that comes with virtue.
- [IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): Confucius emphasizes the importance of setting one's will on virtue, asserting that such a commitment prevents the practice of wickedness.
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Confucius discusses the proper attitude towards wealth and poverty, emphasizing that a superior man must adhere to virtue at all times, even in moments of haste or danger.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): In this brief chapter, Confucius expresses his lament that he has not encountered a person who truly loves virtue or hates what is not virtuous. He explains that one who loves virtue would esteem nothing above it, and on
- [Chapter VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Confucius observes that a person's faults reveal their character and class, and that by examining these faults, one can discern their virtue.
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Confucius states that if a person hears the right way (the Way) in the morning, they may die in the evening without regret, emphasizing the supreme value of attaining true understanding.
- [Chapter IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Confucius states that a scholar who is committed to truth but ashamed of poor clothing or food is not worthy of being engaged in discourse.
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Confucius defines the superior man as one who is not rigidly for or against anything but follows what is right.
- [XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Confucius contrasts the superior man, who prioritizes virtue and the sanctions of law, with the small man, who prioritizes comfort and personal favors.
- [Chapter XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Confucius warns against acting with constant self-interest, noting that such behavior will provoke widespread resentment and criticism from others.
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Confucius emphasizes the importance of governing a kingdom with the complaisance proper to the rules of propriety, suggesting that such governance is without difficulty, while its absence renders the rules meaningless.
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius emphasizes the importance of self-cultivation over external recognition, urging individuals to focus on becoming worthy of a position and being known rather than seeking fame or office.
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Confucius reveals his doctrine of all-pervading unity to his disciple Tsǎng, who interprets it as being true to the principles of one's nature and the benevolent exercise of them toward others.
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): Confucius contrasts the superior man, who is guided by righteousness, with the mean man, who is driven by personal gain.
- [XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Confucius teaches the importance of self-examination and moral aspiration: when encountering virtuous people, one should strive to emulate them, and when encountering those of contrary character, one should introspect an
- [Chapter XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): Confucius instructs on the proper conduct of a son in serving his parents, emphasizing gentle remonstration, persistent reverence, and unwavering purpose even in the face of punishment.
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): Confucius emphasizes the importance of filial piety by instructing that a son should not travel far while his parents are alive, and if he must, he should have a fixed destination to ensure he can be reached.
- [XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): Confucius states that a son who does not change his father's ways for three years after his father's death can be considered filial.
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Confucius emphasizes the importance of remembering one's parents' ages, viewing it as a dual occasion for both joy and fear.
- [XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): Confucius reflects on the reticence of the ancients, explaining that they were slow to speak because they feared their actions would not match their words.
- [XXIII](https://www.betterreads.online/discover/analects_se/chapters/xxiii.md): Confucius teaches that cautious individuals rarely make mistakes, emphasizing the value of prudence and careful deliberation in conduct.
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): Confucius emphasizes the ideal of the superior man, who is deliberate in speech but diligent in action.
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): Confucius asserts that virtue is never solitary; those who practice it will attract companions and neighbors, emphasizing the social nature of moral cultivation.
- [XXVI](https://www.betterreads.online/discover/analects_se/chapters/xxvi.md): Tsze-yû observes that in serving a prince, frequent remonstrances lead to disgrace, and between friends, frequent reproofs make the friendship distant.
- [Book V: Kung-Ye Ch’ǎng](https://www.betterreads.online/discover/analects_se/chapters/book-v-kung-ye-ch-ng.md): 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 
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Confucius evaluates two of his disciples, Kung-yê Ch’ǎng and Nan Yung, for their suitability as husbands for his own daughter and his niece, respectively. He praises Kung-yê Ch’ǎng for his innocence despite imprisonment,
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Confucius praises Tsze-chien for his superior virtue, suggesting that such virtue could only be cultivated in a place like Lü, which is known for its virtuous men.
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Tsze-kung asks Confucius for his assessment of him, and Confucius replies that he is a utensil—specifically, a gemmed sacrificial utensil, indicating that Tsze-kung has great value but is not yet a complete person of all
- [IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): A discussion on the value of eloquence versus virtue, where Confucius questions the utility of being 'ready with the tongue' and suggests that such smartness of speech often leads to hatred, while virtue is of greater im
- [Chapter V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Confucius expresses his desire for Ch’î-tiâo K’âi to enter official employment, but K’âi humbly declines, citing his lack of assurance. The Master is pleased with K’âi's modesty and self-awareness.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Confucius expresses his frustration that his doctrines are not being accepted and considers withdrawing from the world, floating on a raft. He names Tsze-lû as the one who would accompany him, but then criticizes Tsze-lû
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Mǎng Wû asks Confucius about the virtue of his disciples Tsze-lû, Ch’iû, and Ch’ih. Confucius acknowledges their specific talents—military management, governance, and diplomatic conversation—but refrains from affirming t
- [Chapter VII: The Master's Comparison of Tsze-kung and Yen Hûi](https://www.betterreads.online/discover/analects_se/chapters/vii.md): In this brief chapter, Confucius asks Tsze-kung to compare himself with Yen Hûi. Tsze-kung humbly admits that Hûi is superior, as Hûi can infer the entirety of a subject from a single point, while Tsze-kung can only infe
- [Chapter IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Confucius criticizes Tsai Yü for sleeping during the day, comparing him to rotten wood and a wall of dirty earth, and reflects on how this incident changed his method of judging people—from trusting their words to also o
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Confucius expresses his observation that he has not encountered a truly firm and unbending man. When someone suggests Shǎn Ch’ǎng as an example, Confucius dismisses him, noting that Ch’ǎng is governed by his passions and
- [Chapter XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Tsze-kung expresses a personal ethical aspiration—that he wishes not to do to others what he does not wish done to himself. Confucius responds that Tsze-kung has not yet attained to that level of moral achievement, sugge
- [XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Tsze-kung remarks that while the Master's teachings on principles and ordinary matters can be heard, his deeper discourses on human nature and the way of Heaven are not accessible to all.
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Tsze-lû's dedication to practice: upon hearing anything, he feared hearing something new before fully implementing what he had already learned.
- [Chapter XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Tsze-kung asks Confucius why Kung-wǎn received the posthumous title of 'wǎn' (cultured). Confucius explains that Kung-wǎn earned this title because he was naturally active yet fond of learning, and he was not ashamed to 
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Confucius praises Tsze-ch’ân for possessing four characteristics of a superior man: humility in personal conduct, respectfulness in serving superiors, kindness in nourishing the people, and justice in ordering the people
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): Confucius praises Yen P'ing-chung for his ability to maintain respectful and enduring friendships, highlighting the importance of sustained propriety in social relationships.
- [XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Confucius criticizes Tsang Wan for his ostentatious display of a large tortoise in a lavishly decorated house, questioning the wisdom of such excessive ornamentation, which violates ritual propriety.
- [Chapter XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): Tsze-chang asks Confucius about two historical figures, Tsze Wǎn and Ch'ǎn Wǎn, to determine if they are perfectly virtuous. Confucius acknowledges their loyalty and purity but refrains from calling them perfectly virtuo
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): In this brief chapter, Confucius comments on Chî Wǎn's habit of thinking three times before acting, suggesting that thinking twice is sufficient.
- [Chapter XX: The Wisdom of Playing the Fool](https://www.betterreads.online/discover/analects_se/chapters/xx.md): Confucius praises Ning Wû for his ability to adapt his demeanor to the state of his country, acting wise in times of order and foolish in times of disorder. He notes that while others may match his wisdom, none can match
- [Chapter XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Confucius, while in Ch’ǎn, expresses a desire to return home, lamenting that his disciples are ambitious and hasty, accomplished yet lacking self-restraint and the ability to shape themselves properly.
- [XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): Confucius remarks on Po-î and Shû-ch’î, noting that they did not harbor memories of others' past wrongdoings, and thus few resentments were directed toward them.
- [XXIII](https://www.betterreads.online/discover/analects_se/chapters/xxiii.md): Confucius questions the reputation of Wei-shang Kâo for uprightness, using the example of him borrowing vinegar from a neighbor to give to a beggar, suggesting that true uprightness may require more directness or honesty
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): Confucius expresses his disdain for insincere behavior, specifically condemning fine words, an insinuating appearance, and excessive respect, as well as concealing resentment while appearing friendly. He aligns himself w
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): In this chapter, Confucius asks his disciples Yen Yüan and Chî Lû to share their personal aspirations. Tsze-lû expresses a desire to share his material possessions with friends without resentment, while Yen Yüan wishes t
- [XXVI](https://www.betterreads.online/discover/analects_se/chapters/xxvi.md): Confucius expresses despair at not having met anyone who can recognize their own faults and inwardly reproach themselves, highlighting the rarity of self-reflection and moral self-cultivation.
- [XXVII](https://www.betterreads.online/discover/analects_se/chapters/xxvii.md): Confucius reflects on the rarity of a love for learning, noting that while honorable and sincere individuals may be found even in small communities, a genuine passion for learning is far less common.
- [Book VI: Yung Yey](https://www.betterreads.online/discover/analects_se/chapters/book-vi-yung-yey.md): 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 
- [Chapter I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Confucius praises Yung's suitability for a princely position, and in a dialogue with Chung-kung about Tsze-sang Po-tsze, he affirms that a ruler may be easy in small matters if he maintains a reverential attitude toward 
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Duke Âi asks Confucius which of his disciples loved to learn. Confucius replies that Yen Hûi loved to learn, noting his virtues of not transferring anger and not repeating faults, but laments his early death and the abse
- [Chapter III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): This chapter presents two anecdotes illustrating Confucius's views on propriety and generosity. In the first, Confucius criticizes his disciple Yen for over-giving to Tsze-hwâ's mother, emphasizing that a superior man he
- [Chapter IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): In this brief chapter, Confucius uses an analogy about a sacrificial calf to illustrate that inherent worth and suitability should not be overlooked due to external appearances or origins. He suggests that even if a calf
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Confucius praises his disciple Hûi (Yen Hûi) for his exceptional and sustained embodiment of perfect virtue, noting that while others may achieve it briefly, Hûi maintained it for three months without deviation.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Chî K’ang asks Confucius about the fitness of three disciples—Chung-yû, Ts’ze, and Ch’iû—for government office. Confucius affirms each, citing their distinct qualities: decision, intelligence, and various ability.
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): The chief of the Chî family sends an invitation to Min Tsze-ch’ien to serve as governor of Pî, but Min Tsze-ch’ien declines the offer, indicating he would rather retreat to the banks of the Wǎn than accept a second invit
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): The Master visits the ill Po-niû, lamenting that such a good man is afflicted by Heaven's appointment.
- [Chapter IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Confucius praises the virtue of his disciple Hûi (Yen Hûi), who remains joyful despite living in extreme poverty with only a bamboo dish of rice and a gourd of drink. His contentment and unwavering joy in the face of har
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Yen Ch’iû expresses that he delights in the Master's doctrines but feels his strength is insufficient to follow them. Confucius responds that those with insufficient strength give up midway, but Yen Ch’iû is limiting him
- [XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Confucius instructs Tsze-hsiâ to be a scholar after the style of the superior man, not the mean man, emphasizing the importance of moral character over mere learning.
- [XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Tsze-yû, as governor of Wû-ch’ǎng, is asked by Confucius if he has found good men. Tsze-yû praises Tan-t’âi Mieh-ming for his propriety and dedication to public duty.
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Confucius praises Mǎng Chih-fan for his humility and lack of boasting about his merit, as demonstrated by his modest explanation for being in the rear during a retreat.
- [Chapter XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius observes that in the present age, without the eloquence of the litanist T'o or the beauty of Prince Châo of Sung, it is difficult to escape notice or succeed.
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Confucius uses the metaphor of a door to emphasize that there is a proper way to conduct oneself, just as one must leave a house through the door. He laments that people do not follow the correct moral paths.
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): Confucius discusses the balance between natural solid qualities and cultivated accomplishments, emphasizing that virtue arises from their harmonious blending.
- [XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Confucius states that humans are born with an innate sense of uprightness. He warns that a person who loses this uprightness yet continues to live does so only by sheer luck, implying that such a life is not truly aligne
- [Chapter XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): Confucius speaks on the progressive levels of engagement with the truth: knowing, loving, and delighting in it. The highest state is one of joy and personal fulfillment in the pursuit of truth.
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): Confucius discusses the appropriateness of teaching the highest subjects based on a person's intellectual capacity, suggesting that only those above mediocrity can grasp the highest teachings.
- [XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): In this brief chapter, Fan Ch'ih asks Confucius about wisdom and perfect virtue. Confucius defines wisdom as earnestly attending to human duties while keeping a respectful distance from spiritual beings. He defines perfe
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Confucius contrasts the wise and the virtuous, associating the wise with water, activity, and joy, and the virtuous with hills, tranquility, and longevity.
- [XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): Confucius observes that the state of Ch'î could, with one change, attain the level of Lû, and that Lû, with one change, could reach a state where true principles prevail.
- [XXIII](https://www.betterreads.online/discover/analects_se/chapters/xxiii.md): Confucius laments the decline of ritual standards, using the metaphor of a cornered vessel that has lost its corners to symbolize the erosion of propriety in his time.
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): Tsâi Wo asks whether a benevolent man would follow another into a well upon being told someone is in it. Confucius responds that a superior man may be led to the well but not made to descend into it; he can be imposed up
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): Confucius emphasizes the importance of extensive study combined with the restraint of propriety, enabling the superior man to avoid transgressing what is right.
- [XXVI](https://www.betterreads.online/discover/analects_se/chapters/xxvi.md): Confucius visits Nan-tsze, causing displeasure in Tsze-lû. The Master swears an oath, calling on Heaven to reject him if he has done anything improper.
- [XXVII](https://www.betterreads.online/discover/analects_se/chapters/xxvii.md): Confucius extols the virtue of the Constant Mean, noting its perfection and lamenting its rarity among the people.
- [XXVIII](https://www.betterreads.online/discover/analects_se/chapters/xxviii.md): Tsze-kung asks Confucius whether a person who extensively benefits the people and assists all could be called perfectly virtuous. Confucius responds that such a person would be a sage, beyond mere virtue, and explains th
- [Book VII: Shû R](https://www.betterreads.online/discover/analects_se/chapters/book-vii-sh-r.md): 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 hi
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): The Master describes himself as a transmitter of ancient wisdom rather than an innovator, expressing his reverence for the past and his humility in comparison to the legendary P’âng.
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Confucius reflects on his own practice of silently accumulating knowledge, learning without satiety, and teaching others without weariness, questioning whether these virtues truly belong to him.
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Confucius expresses his concerns about the lack of cultivation of virtue, the failure to thoroughly discuss what is learned, the inability to move towards righteousness, and the inability to change what is not good.
- [Chapter IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): This brief chapter observes Confucius in a state of leisure, noting that his demeanor was relaxed and his expression content.
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Confucius expresses his deep sense of decline, lamenting that he no longer dreams of the Duke of Châu, a symbol of his lifelong dedication to the principles of governance and ritual.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Confucius instructs on the cultivation of the self, emphasizing the importance of setting one's will on the path of duty, firmly grasping what is good, according with perfect virtue, and finding enjoyment in the polite a
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Confucius declares that he has never refused instruction to anyone who came to him with sincere intent, regardless of their background or the modesty of their offering.
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Confucius explains his method of teaching, emphasizing that he only instructs those who are eager and persistent in their pursuit of knowledge. He presents one corner of a subject and expects the student to infer the oth
- [IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): This brief chapter illustrates Confucius's profound respect for mourning and grief. It shows that in the presence of a mourner, he would not eat to his full, and on a day he had been weeping, he would not sing. This demo
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Confucius praises Yen Yüan for their shared ideal of serving when called and retiring when not. Tsze-lû asks whom Confucius would choose to act with him in military affairs, and Confucius responds that he would not choos
- [XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Confucius reflects on the pursuit of wealth, stating that if riches could be guaranteed through humble work, he would undertake it; but since success is uncertain, he chooses to follow his true interests.
- [Chapter XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): This brief chapter notes the three matters about which Confucius exercised the greatest caution: fasting, war, and sickness.
- [Chapter XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Confucius, while in Ch'î, hears the Shâo music and is so deeply moved that for three months he forgets the taste of meat, exclaiming that he never imagined music could reach such excellence.
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Yen Yû asks Tsze-kung whether Confucius supports the ruler of Wei. Tsze-kung cleverly probes Confucius's opinion by asking about the ancient worthies Po-î and Shû-ch'î. Confucius praises them for seeking virtue and havin
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Confucius expresses that true joy can be found in simple living, even with coarse food and water, and that riches and honors gained through unrighteous means are as insubstantial as a floating cloud.
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): Confucius expresses his desire for more years of life to devote to the study of the Yî (Book of Changes), believing that such study would enable him to become free from great faults.
- [Chapter XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Confucius frequently discoursed on the Odes, the History, and the maintenance of the Rules of Propriety.
- [XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): The Duke of Sheh asks Tsze-lû about Confucius, and Tsze-lû fails to answer. Confucius then instructs Tsze-lû on how to describe him: as a man who eagerly pursues knowledge, forgets his food in the process, finds joy in i
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): Confucius clarifies the source of his knowledge, stating that he was not born with it but rather acquired it through a deep fondness for antiquity and earnest study of the past.
- [XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): This brief chapter notes the subjects on which Confucius did not speak: extraordinary things, feats of strength, disorder, and spiritual beings.
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Confucius teaches that in the company of any two people, one can find teachers by selecting their good qualities to emulate and their bad qualities to avoid.
- [XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): Confucius expresses his unwavering confidence in the protection of Heaven, asserting that his virtue is divinely bestowed and that no human adversary can harm him.
- [XXIII](https://www.betterreads.online/discover/analects_se/chapters/xxiii.md): Confucius assures his disciples that he has no concealments from them, emphasizing that his actions are transparent and his way is open to all.
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): The Master taught four subjects: letters, ethics, devotion of soul, and truthfulness.
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): Confucius expresses his disappointment at not being able to encounter a sage or a truly good man, and suggests that he would be satisfied with a person of real talent and virtue, or even one possessed of constancy. He cr
- [XXVI](https://www.betterreads.online/discover/analects_se/chapters/xxvi.md): Confucius demonstrates his principles of restraint and propriety in recreational activities, angling without a net and shooting only at birds in flight, not at perching ones.
- [XXVII](https://www.betterreads.online/discover/analects_se/chapters/xxvii.md): Confucius distinguishes between acting without understanding and a more deliberate approach to knowledge. He advocates for a method of learning that involves hearing much, selecting what is good, and following it, as wel
- [XXVIII](https://www.betterreads.online/discover/analects_se/chapters/xxviii.md): Confucius discusses the difficulty of conversing with the people of Hû-hsiang and defends his willingness to receive a lad from that place, emphasizing that he accepts those who purify themselves without judging their pa
- [XXIX](https://www.betterreads.online/discover/analects_se/chapters/xxix.md): Confucius reflects on the proximity of virtue, suggesting that it is not a distant or unattainable ideal but rather something that can be realized through one's own will and effort.
- [Chapter VII](https://www.betterreads.online/discover/analects_se/chapters/xxx.md): Confucius discusses propriety, learning, and the conduct of the superior man, emphasizing the importance of sincerity, self-cultivation, and the avoidance of pride and niggardliness.
- [XXXI](https://www.betterreads.online/discover/analects_se/chapters/xxxi.md): Confucius, when in the company of a person who was singing, would ask the singer to repeat the song if it was sung well, and he would accompany it with his own voice.
- [XXXII](https://www.betterreads.online/discover/analects_se/chapters/xxxii.md): Confucius humbly acknowledges his proficiency in learning and letters, but admits that fully embodying the conduct of the superior man—aligning his actions with his professed principles—remains an unattained ideal.
- [XXXIII](https://www.betterreads.online/discover/analects_se/chapters/xxxiii.md): Confucius humbly disclaims being a sage or a man of perfect virtue, but asserts that he strives to become such without satiety and teaches others without weariness. His disciple Kung-hsî Hwâ acknowledges that this is som
- [XXXIV](https://www.betterreads.online/discover/analects_se/chapters/xxxiv.md): When Confucius falls seriously ill, Tsze-lû asks permission to pray for his recovery. Confucius questions whether such an act is permissible, and Tsze-lû cites the Eulogies, which mention prayers to the spirits of the up
- [XXXV](https://www.betterreads.online/discover/analects_se/chapters/xxxv.md): Confucius contrasts extravagance and parsimony, noting that extravagance leads to insubordination while parsimony leads to meanness, and concludes that it is better to be mean than insubordinate.
- [XXXVI](https://www.betterreads.online/discover/analects_se/chapters/xxxvi.md): Confucius contrasts the superior man, who is satisfied and composed, with the mean man, who is always full of distress.
- [XXXVII](https://www.betterreads.online/discover/analects_se/chapters/xxxvii.md): The Master's demeanor is described as mild yet dignified, majestic yet not fierce, and respectful yet easy, illustrating the ideal balance of the superior man.
- [Book VIII: T’âi-Po](https://www.betterreads.online/discover/analects_se/chapters/book-viii-t-i-po.md): 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 ab
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Confucius praises T’âi-po for his virtuous action in declining the kingdom three times, though the people, unaware of his motives, could not express their approval.
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Confucius emphasizes the necessity of the rules of propriety to temper natural qualities such as respectfulness, carefulness, boldness, and straightforwardness. He also highlights the influence of virtuous conduct by tho
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): The philosopher Tsǎng, on his sickbed, calls his disciples to uncover his feet and hands, quoting the Book of Poetry to express his lifelong caution and care for his body, and declares his escape from injury, addressing 
- [IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): The philosopher Tsǎng, on his deathbed, imparts to Mǎng Chǎng three principles of conduct for the man of high rank: deportment free from violence, countenance near to sincerity, and words free from lowness and impropriet
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): The philosopher Tsǎng reflects on the conduct of a former friend who, despite great ability and knowledge, remained humble, inquisitive, and uncontentious, embodying the ideal of self-cultivation through modesty and rest
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): The philosopher Tsǎng defines the superior man as one who can be entrusted with great responsibilities—such as the care of a young orphan prince or authority over a large state—and who remains unwavering in his principle
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): The philosopher Tsǎng speaks on the necessity of breadth of mind and vigorous endurance for the officer, emphasizing the heavy burden of perfect virtue and the long course that only ends with death.
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Confucius emphasizes the importance of the Odes, the Rules of Propriety, and Music in personal cultivation, each serving a distinct role in developing the mind, character, and final refinement.
- [IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Confucius observes that the common people can be directed to follow a course of action, but cannot be made to understand the reasons behind it.
- [Chapter X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Confucius warns that a man who is fond of daring and dissatisfied with poverty will proceed to insubordination, and that carrying dislike of an unvirtuous man to an extreme will also lead to insubordination.
- [XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Confucius remarks that even a man with abilities as admirable as the Duke of Châu is not worth regarding if he is proud and niggardly.
- [Chapter XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Confucius remarks on the rarity of a person who can study for three years without attaining goodness, emphasizing the transformative power of sustained learning.
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Confucius discusses the qualities of a sincere and learned person, emphasizing the importance of integrity, discretion in political engagement, and the shame of wealth or poverty in improperly governed states.
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius states that one who does not hold a particular office should not concern themselves with the administration of its duties.
- [Chapter XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Confucius remarks on the magnificent finish of the Kwan Tsü when the music master Chih first entered on his office, noting how it filled the ears.
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): Confucius expresses his bewilderment at people who are ardent but not upright, stupid but not attentive, and simple but not sincere.
- [XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Confucius emphasizes the importance of continuous learning, urging one to learn with the intensity of never reaching the goal and the constant fear of losing what has been learned.
- [Chapter XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): Confucius reflects on the majestic manner in which the ancient sage-emperors Shun and Yü held possession of the empire, suggesting their rule was so natural and effortless that it seemed like nothing to them.
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): Confucius praises the ancient sovereign Yâo, extolling his grandeur, virtue, and the elegant regulations he instituted, comparing him to Heaven itself.
- [XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): This brief chapter praises the virtue of the house of Châu, highlighting the difficulty of finding talented ministers and the exemplary conduct of King Wǎn in serving the Yin dynasty despite possessing two-thirds of the 
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Confucius praises the ancient ruler Yü, finding no flaw in his character. Yü's personal austerity in food, clothing, and housing is contrasted with his lavish devotion to spiritual duties and public works, exemplifying t
- [Book IX: Tsze Han](https://www.betterreads.online/discover/analects_se/chapters/book-ix-tsze-han.md): 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
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): The Master seldom spoke of profitableness, the appointments of Heaven, and perfect virtue.
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): A villager praises Confucius for his extensive learning but notes he is not famous for any particular skill. Confucius responds by humorously suggesting he might practice charioteering, highlighting his humility and the 
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Confucius discusses the tension between ritual propriety and contemporary practice, choosing to follow the common practice in matters of economy but adhering to the traditional ritual of bowing below the hall despite pop
- [IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): This brief chapter states that Confucius was entirely free from four things: foregone conclusions, arbitrary predeterminations, obstinacy, and egoism.
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Confucius, while in fear in K'wang, expresses his conviction that the cause of truth (the Way) is entrusted to him by Heaven, and that no human force can thwart Heaven's will.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): A high officer questions Tsze-kung about Confucius's sagehood and varied abilities. Tsze-kung attributes this to Heaven's endowment. Confucius, upon hearing this, explains that his many abilities were acquired due to his
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Confucius reflects on the nature of his own knowledge, disclaiming any innate possession of it. He describes his method of responding to even the most ignorant inquirer, setting forth the matter exhaustively from beginni
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Confucius expresses despair over the lack of recognition and the absence of auspicious signs, signaling the end of his hopes for a virtuous governance.
- [Chapter IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Confucius demonstrates his respect for mourning dress, formal attire, and the blind by rising and hastening past them, regardless of their age.
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Yen Yüan expresses his profound admiration for Confucius's teachings, describing their lofty and elusive nature, and acknowledges the Master's skillful guidance through learning and propriety, which inspires him to conti
- [Chapter XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Confucius, gravely ill, rebukes Tsze-lû for having disciples act as ministers, insisting on honesty and propriety even in death, preferring to die among his disciples than with false honors.
- [XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Tsze-kung asks Confucius whether a beautiful gem should be kept hidden or sold for a good price. Confucius advises selling it, but waiting for the right buyer, suggesting that a worthy person should seek to be used by a 
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Confucius expresses his willingness to live among the nine wild tribes of the east, suggesting that the presence of a superior man would eliminate their rudeness.
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius returns from Wei to Lû and reforms the music, ensuring that the Royal songs and Praise songs are placed correctly.
- [Chapter XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Confucius reflects on his own conduct, questioning whether he truly attains the virtues of serving ministers and nobles abroad, serving his father and elder brothers at home, fulfilling duties to the dead, and avoiding e
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): The Master, standing by a stream, observes the ceaseless flow of water and reflects on the passage of time and the constant nature of change.
- [XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Confucius laments that he has not encountered anyone who loves virtue as much as they love beauty, highlighting the rarity of genuine moral commitment.
- [Chapter XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): Confucius uses the metaphor of building a mound to illustrate the importance of perseverance in learning. Stopping short of completion is one's own doing, just as advancing with each basket of earth is one's own progress
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): Confucius praises his disciple Yen Hûi for his unwavering diligence and attentiveness in learning, highlighting Hûi's exceptional commitment to the Master's teachings.
- [XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): Confucius reflects on the relentless progress of his disciple Yen Yüan, expressing both admiration and sorrow at his constant advancement and the absence of any halt in his development.
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Confucius uses the metaphor of a plant's growth to illustrate the importance of perseverance and completion. He observes that some things sprout but never flower, and some flower but never bear fruit, suggesting that par
- [XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): Confucius emphasizes the potential of youth, urging respect for young people because their future achievements may surpass those of the present generation. However, if a person reaches forty or fifty without having made 
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): Confucius emphasizes the importance of acting upon admonition and advice, not merely agreeing or being pleased with words. True value lies in reforming conduct and unfolding the aim of gentle advice; otherwise, nothing c
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): Confucius emphasizes the importance of faithfulness and sincerity as foundational principles, advises choosing friends of equal or higher moral standing, and encourages the fearless correction of one's faults.
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): Confucius asserts that while a military commander can be captured, the will of an ordinary person cannot be forcibly taken away, emphasizing the inviolability of individual resolve.
- [XXVI](https://www.betterreads.online/discover/analects_se/chapters/xxvi.md): Confucius praises Tsze-lû for his indifference to material wealth and his lack of envy or covetousness, but cautions that such qualities alone do not constitute perfect virtue.
- [XXVII](https://www.betterreads.online/discover/analects_se/chapters/xxvii.md): Confucius uses the metaphor of the pine and cypress enduring the cold to illustrate how a person's true character is revealed during times of adversity.
- [XXVIII](https://www.betterreads.online/discover/analects_se/chapters/xxviii.md): Confucius succinctly distinguishes the attributes of the wise, the virtuous, and the bold, noting that each is free from a particular affliction: perplexity, anxiety, and fear respectively.
- [XXIX](https://www.betterreads.online/discover/analects_se/chapters/xxix.md): Confucius discusses the varying levels of intellectual and moral companionship, noting that while some can study together, they may not progress to principles, establishment, or the ability to weigh events.
- [The Aspen-Plum](https://www.betterreads.online/discover/analects_se/chapters/xxx.md): This brief chapter uses the image of the fluttering aspen-plum to illustrate the importance of sincere thought and intention. The Master suggests that distance is not a matter of physical space but of mental resolve, emp
- [Book X: Heang Tang](https://www.betterreads.online/discover/analects_se/chapters/book-x-heang-tang.md): 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 illustra
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Confucius in his village appears simple and sincere, seemingly unable to speak, but in the ancestral temple and court he speaks minutely yet cautiously.
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): This chapter describes Confucius's demeanor at court, showing his respect for rank and propriety in speech and manner.
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): This brief chapter describes Confucius's demeanor and conduct when summoned by the prince to receive a visitor. His countenance changes, his movements become deliberate and respectful, and he adjusts his robe and arms ac
- [Chapter IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): This chapter describes Confucius's meticulous and reverent behavior when entering the palace and attending court, illustrating his deep respect for ritual propriety and hierarchical order.
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): This chapter describes the demeanor and conduct of Confucius when carrying the scepter of his ruler, emphasizing his respectful and cautious behavior during ceremonial duties.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): This chapter details Confucius's precise rules regarding dress and attire, emphasizing the importance of ritual propriety in even the most personal aspects of life. It specifies colors, materials, and styles appropriate 
- [Chapter VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): This brief chapter focuses on Confucius's practices during fasting, emphasizing the importance of cleanliness and propriety in ritual observance. It highlights his attention to detail in preparing for fasting, including 
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): This chapter details Confucius's meticulous habits regarding food and drink, emphasizing moderation, propriety, and respect in daily life. His attention to the quality and preparation of food reflects his broader philoso
- [Chapter IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): This brief chapter focuses on a single detail of Confucius's personal conduct: his refusal to sit on a mat that was not straight. This action underscores the importance of ritual propriety and order in even the smallest 
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): This brief chapter describes Confucius's conduct during village customs: he leaves the drinking gathering promptly when the elders depart, and during the pestilence-expelling ceremony, he dons his court robes and stands 
- [Chapter XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): This brief chapter illustrates Confucius's meticulous adherence to ritual propriety in social interactions, such as bowing twice when sending inquiries and his cautious approach to receiving gifts, specifically medicine 
- [XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Confucius, upon returning from court after the stable burned down, asks only about the people who might have been hurt, not about the horses, demonstrating his prioritization of human life over material possessions.
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): This chapter details Confucius's conduct when receiving gifts from his prince, his behavior during attendance at the prince's entertainment, his actions when ill and visited by the prince, and his immediate response to t
- [Chapter XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius enters the ancestral temple of the State and asks about everything, demonstrating his humility and reverence for ritual.
- [Chapter XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): This brief chapter illustrates Confucius's conduct in matters of friendship and ritual propriety. It highlights his willingness to take responsibility for burying a friend who had no dependable relatives, and his nuanced
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): This chapter describes Confucius's personal conduct and demeanor in various situations, emphasizing his adherence to ritual propriety and his respectful, compassionate responses to mourning, formal dress, and natural phe
- [XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): This brief chapter describes Confucius's proper demeanor and conduct while mounting and riding in a carriage, emphasizing composure, restraint, and adherence to ritual propriety in even the most mundane activities.
- [Chapter XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): The chapter presents a brief, symbolic scene involving a hen-pheasant on a hill bridge. The Master comments on the bird's timing, and Tsze-lû makes a motion to it, which the bird acknowledges before flying away.
- [Book XI: Hsien Tsin](https://www.betterreads.online/discover/analects_se/chapters/book-xi-hsien-tsin.md): 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 exce
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Confucius reflects on the evolution of ceremonies and music, noting that while the ancients were simple and rustic in these matters, the moderns are accomplished gentlemen. He declares that when he has occasion to use th
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Confucius reflects on his disciples who were with him in Ch’ǎn and Ts’âi, noting that none remain to enter his door. He then categorizes his disciples by their virtues: those distinguished for virtuous principles (Yen Yû
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Confucius remarks that his disciple Hûi (Yen Hûi) gives him no assistance, as Hûi delights in everything Confucius says without question or challenge.
- [IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): Confucius praises Min Tsze-ch’ien for his filial piety, noting that even others speak of him consistently with the report of his parents and brothers.
- [Chapter V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Nan Yung, who frequently recited lines about a white scepter stone, was given the daughter of Confucius's elder brother in marriage by Confucius.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Chî K’ang asks Confucius which of his disciples loved to learn. Confucius replies that Yen Hûi loved to learn, but his time was short and he died, and now there is no one who loves to learn as he did.
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): The chapter records Confucius's lament upon the death of his beloved disciple Yen Yüan, expressing his profound grief and sense of personal loss.
- [Chapter IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Confucius mourns the death of his beloved disciple Yen Yüan with profound grief, defending his excessive sorrow as a natural expression of love for a worthy student.
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): The chapter recounts the death of Yen Yüan (Yen Hûi), Confucius's most beloved disciple. When the disciples propose a grand funeral, Confucius forbids it, but they proceed anyway. Confucius laments that he could not trea
- [Chapter XI: On Serving Spirits and Knowing Life](https://www.betterreads.online/discover/analects_se/chapters/xi.md): In this brief but profound exchange, Chî Lû asks Confucius about serving the spirits of the dead and about death itself. Confucius redirects the inquiry toward the practical and the living, suggesting that one must first
- [Chapter XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Confucius observes his disciples Min, Tsze-lû, Zǎn Yû, and Tsze-kung standing by his side, each displaying distinct qualities. He expresses pleasure at their demeanor but predicts that Tsze-lû will not die a natural deat
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): In this brief chapter, Min Tsze-ch'ien advises against rebuilding the Long Treasury in a new style, suggesting it be repaired according to its old style. Confucius praises Min Tsze-ch'ien for his measured speech, noting 
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius criticizes Tsze-lû's musical performance, causing other disciples to lose respect for him, but then clarifies that Tsze-lû has made significant progress, though not yet reached the highest level of understandin
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): In this brief chapter, Confucius responds to Tsze-kung's question about the relative merits of Shih and Shang, explaining that going beyond the due mean is as erroneous as falling short of it.
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): The head of the Chî family, already wealthier than the duke of Châu, had his wealth further increased by Ch’iû's collection of imposts. Confucius disowns Ch’iû as a disciple and urges his other students to assail him.
- [Chapter XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): This brief chapter offers a terse characterization of four disciples, highlighting their distinct temperaments and intellectual dispositions.
- [Chapter XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): Confucius contrasts the virtuous poverty of Yen Hûi with the wealth of Tsze-kung, noting that while Hûi nearly attains perfect virtue despite want, Tsze-kung, who does not acquiesce in Heaven's appointments, accumulates 
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): Tsze-chang asks Confucius about the characteristics of a good man. Confucius replies that a good man does not merely follow in the footsteps of others, but also does not enter the chamber of the sage, implying a unique a
- [XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): Confucius questions whether a man who appears solid and sincere in discourse is truly a superior man, or if his gravity is merely an outward appearance.
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Tsze-lû and Zǎn Yû ask whether they should immediately put into practice what they hear. Confucius gives different answers to each, and Kung-hsî Hwâ asks for an explanation. Confucius explains that he urged Ch’iû forward
- [XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): In this brief chapter, Confucius and his disciples face danger in K'wang, and Yen Yüan falls behind. When Confucius reunites with him, he expresses his fear that Yen Yüan had died. Yen Yüan responds with deep loyalty and
- [XXIII](https://www.betterreads.online/discover/analects_se/chapters/xxiii.md): Chî Tsze-zan asks Confucius whether Chung Yû and Zân Ch’iû can be called great ministers. Confucius distinguishes between a great minister, who serves according to what is right and retires if unable, and ordinary minist
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): Tsze-lû appoints Tsze-kâo as governor of Pî, prompting Confucius to criticize the decision as harming a man's son. Tsze-lû argues that practical governance and service to the people and spirits are more important than bo
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): Confucius asks four of his disciples about their aspirations. Tsze-lû, Yen Yû, and Kung-hsî Hwâ express ambitions related to governing states or assisting in ceremonies. Tsǎng Hsî, however, describes a simple, harmonious
- [Book XII: Yen Yüan](https://www.betterreads.online/discover/analects_se/chapters/book-xii-yen-y-an.md): 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 rectificat
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Yen Yüan asks about perfect virtue, and Confucius explains that it consists of subduing oneself and returning to propriety. The Master outlines the practical steps: not looking, listening, speaking, or moving contrary to
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Chung-kung asks Confucius about perfect virtue. The Master defines it as treating everyone with utmost respect, employing people with solemnity, not imposing on others what one would not desire for oneself, and avoiding 
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): In this brief chapter, Sze-mâ Niû asks Confucius about perfect virtue. The Master responds that the man of perfect virtue is cautious and slow in speech, explaining that because action is difficult, one should be careful
- [IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): Sze-mâ Niû asks Confucius about the superior man. Confucius responds that the superior man has neither anxiety nor fear, and explains that this state arises from internal examination discovering nothing wrong.
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Sze-mâ Niû expresses anxiety over lacking brothers, and Tsze-hsiâ comforts him by emphasizing that a superior man who cultivates his conduct and treats others with respect and propriety will find brothers everywhere.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Tsze-chang asks Confucius what constitutes intelligence. Confucius responds that a person who is not swayed by gradual slander or startling statements can be called intelligent, and one who is not moved by such things ca
- [Chapter VII: On Government and Trust](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Tsze-kung asks about the essentials of government. Confucius replies that a state requires sufficient food, military equipment, and the people's confidence in their ruler. When pressed to prioritize, Confucius says milit
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Chî Tsze-ch’ǎng argues that a superior man needs only substantial qualities, not ornamental accomplishments. Tsze-kung corrects him, emphasizing that ornament and substance are equally important, using the metaphor of an
- [IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Duke Âi consults Yû Zo about a year of scarcity and insufficient state revenue. Yû Zo advises a simple tithe, arguing that the prosperity of the prince is fundamentally tied to the prosperity of the people.
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Tsze-chang asks Confucius how to exalt virtue and discover delusions. Confucius advises holding faithfulness and sincerity as first principles and continually moving toward what is right. He illustrates delusion with the
- [XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Duke Ching of Ch'î asks Confucius about government. Confucius replies that government exists when the prince is prince, the minister is minister, the father is father, and the son is son. The duke agrees, noting that if 
- [Chapter XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Confucius praises Tsze-lû for his ability to settle litigations with half a word, noting that Tsze-lû never slept over a promise.
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Confucius remarks on his role in hearing litigations, emphasizing the ideal of preventing disputes altogether rather than merely adjudicating them.
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Tsze-chang asks about government, and Confucius responds that the art of governing involves keeping its affairs in mind without weariness and practicing them with undeviating consistency.
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Confucius emphasizes the importance of combining broad learning with the restraint of propriety to avoid error.
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): Confucius contrasts the superior man, who seeks to perfect the admirable qualities of others, with the mean man, who does the opposite.
- [XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Chî K’ang asks Confucius about government, and Confucius responds that governing means rectifying, and that if a leader leads with correctness, the people will not dare to be incorrect.
- [Chapter XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): Chî K’ang, distressed by the prevalence of thieves in the state, asks Confucius for a solution. Confucius responds that if the ruler himself were not covetous, the people would not steal even if rewarded to do so, emphas
- [Chapter XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): Chî K’ang asks Confucius about government, proposing to kill the unprincipled for the good of the principled. Confucius advises against killing, emphasizing that the ruler's own virtue will influence the people, comparin
- [XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): Tsze-chang asks Confucius about the qualities of a distinguished officer. Confucius distinguishes between true distinction, rooted in righteousness and humility, and mere notoriety, which is based on appearance and self-
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Fan Ch'ih asks Confucius about exalting virtue, correcting cherished evil, and discovering delusions. Confucius responds by emphasizing the priority of duty over success, self-reflection over criticizing others, and warn
- [XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): Fan Ch’ih asks Confucius about benevolence and knowledge. Confucius replies that benevolence is to love all men and knowledge is to know all men. When Fan Ch’ih does not understand, Confucius explains that employing the 
- [XXIII](https://www.betterreads.online/discover/analects_se/chapters/xxiii.md): Tsze-kung asks Confucius about the proper way to conduct friendship. Confucius advises to admonish friends faithfully and guide them skillfully, but to stop if they prove impracticable, so as not to disgrace oneself.
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): The philosopher Tsǎng states that the superior man cultivates virtue through cultural engagement with friends, using friendship as a means to enhance his moral character.
- [Book XIII: Tsze-Lû](https://www.betterreads.online/discover/analects_se/chapters/book-xiii-tsze-l.md): 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, 
- [Chapter I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Tsze-lû asks about government, and Confucius instructs him to lead by example and be diligent in affairs, never growing weary in these responsibilities.
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Chung-kung, as chief minister to the Head of the Chî family, asks Confucius about governance. Confucius advises employing officers, pardoning minor faults, and promoting virtuous and talented men. When Chung-kung asks ho
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Tsze-lû asks Confucius what he would do first if the ruler of Wei were to employ him in government. Confucius emphasizes the necessity of rectifying names, explaining that incorrect names lead to incorrect language, whic
- [IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): Fan Ch’ih asks Confucius about husbandry and gardening, but Confucius deflects, stating he is not as skilled as an old farmer or gardener. After Fan Ch’ih leaves, Confucius criticizes him as a 'small man' and explains th
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Confucius emphasizes the practical application of learning, stating that reciting the three hundred odes is useless if one cannot apply that knowledge to governance and diplomatic missions.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Confucius emphasizes the importance of a ruler's personal conduct, stating that a virtuous leader governs effectively without needing to issue orders, while a leader lacking personal correctness will not be obeyed even w
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Confucius observes that the governments of Lû and Wei are like brothers, suggesting a parallel in their political conditions or familial ties.
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Confucius praises Ching, a noble of Wei, for his prudent management of family finances, noting his progression from modest means to wealth with satisfaction.
- [Chapter IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Confucius, traveling to Wei with Zǎn Yû as his driver, observes the great population and advises that after enriching the people, they should be taught. This brief dialogue underscores the importance of governance that p
- [Chapter X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Confucius expresses his confidence in his ability to govern effectively, stating that within twelve months he could accomplish something considerable and within three years perfect the government.
- [XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Confucius reflects on the transformative power of good governance over a long period, suggesting that a succession of virtuous rulers could reform even the most violent individuals and eliminate the need for capital puni
- [Chapter XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Confucius remarks that even with a truly royal ruler, it would take a generation for virtue to prevail, emphasizing the gradual nature of moral transformation.
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Confucius emphasizes that a minister's personal conduct is the foundation for effective governance. He asserts that if a minister's own conduct is correct, assisting in government will be easy; if he cannot rectify himse
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius questions his disciple Zan about his late return from court, suggesting that the affairs discussed were family matters rather than government business, since Confucius, though not in office, would have been con
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Duke Ting asks Confucius whether a single sentence can make a country prosperous or ruin it. Confucius responds that while no single sentence can guarantee such outcomes, certain sayings reflect principles that can lead 
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): The Duke of Sheh asks Confucius about government. Confucius replies that good government is achieved when those nearby are made happy and those far away are attracted.
- [Chapter XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Tsze-hsiâ, as governor of Chü-fû, asks about governance. Confucius advises against haste and focusing on small advantages, as these hinder thoroughness and the accomplishment of great affairs.
- [Chapter XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): The Duke of Sheh tells Confucius about people who are upright by bearing witness against their fathers who stole sheep. Confucius responds that in his region, uprightness is found in the mutual concealment of misconduct 
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): In this chapter, Fan Ch’ih asks Confucius about perfect virtue. The Master responds by describing three essential qualities: being sedately grave in retirement, reverently attentive in managing business, and strictly sin
- [XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): Tsze-kung asks Confucius about the qualities required to be called an officer. Confucius describes three descending ranks: those who maintain a sense of shame and do not disgrace their prince's commission; those who are 
- [Chapter XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Confucius expresses his difficulty in finding men who pursue the due medium, and thus he must resort to teaching the ardent and the cautiously-decided, each of whom can grasp truth or avoid error in their own way.
- [XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): Confucius quotes a southern saying about the necessity of constancy, warning that a person without steadfastness cannot succeed even as a wizard or doctor, and that inconstancy in virtue leads to disgrace, emphasizing th
- [XXIII](https://www.betterreads.online/discover/analects_se/chapters/xxiii.md): Confucius contrasts the superior man with the mean man, emphasizing that the superior man is affable without being flattering, while the mean man is flattering without being affable.
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): Tsze-kung asks Confucius about the value of popular opinion in judging a person. Confucius responds that being loved or hated by everyone in the neighborhood is not a reliable measure of a person's worth. Instead, the be
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): Confucius contrasts the superior man with the mean man in terms of service and satisfaction. The superior man is easy to serve but difficult to please, as he only accepts what is right and employs people according to the
- [XXVI](https://www.betterreads.online/discover/analects_se/chapters/xxvi.md): Confucius contrasts the superior man and the mean man, noting that the superior man possesses a dignified ease without pride, while the mean man has pride without dignified ease.
- [XXVII](https://www.betterreads.online/discover/analects_se/chapters/xxvii.md): Confucius identifies four qualities—firmness, endurance, simplicity, and modesty—that bring one close to virtue.
- [XXVIII](https://www.betterreads.online/discover/analects_se/chapters/xxviii.md): Tsze-lû asks Confucius what qualities a man must possess to be called a scholar. Confucius replies that he must be earnest, urgent, and bland—earnest and urgent among friends, and bland among brethren.
- [XXIX](https://www.betterreads.online/discover/analects_se/chapters/xxix.md): Confucius states that after a good man has taught the people for seven years, they may be employed in warfare.
- [Chapter XXX](https://www.betterreads.online/discover/analects_se/chapters/xxx.md): Confucius warns against leading an uninstructed people to war, emphasizing the importance of education and preparation before engaging in conflict.
- [Book XIV: Hsien Wǎn](https://www.betterreads.online/discover/analects_se/chapters/book-xiv-hsien-w-n.md): 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. 
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): In this chapter, Confucius responds to Hsien's question about what is shameful, emphasizing that a person should not be solely motivated by salary regardless of the quality of governance in the state.
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Confucius discusses the repression of negative qualities such as superiority, boasting, resentments, and covetousness, acknowledging it as difficult but not necessarily perfect virtue.
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Confucius states that a scholar who values comfort above all is not worthy of the title, emphasizing the importance of diligence and purpose over ease.
- [IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): Confucius discusses the relationship between language and action under different conditions of government, suggesting that in times of good governance one may speak and act boldly, while in times of bad governance one sh
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Confucius discusses the relationship between virtue, speech, and courage, noting that while the virtuous speak correctly, eloquent speakers may lack virtue, and while principled men are bold, boldness does not guarantee 
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Nan-kung Kwo asks Confucius about historical figures who used force versus those who labored in husbandry, noting that the former met unnatural deaths while the latter gained kingdoms. Confucius does not reply directly b
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Confucius reflects on the rarity of virtue, noting that while superior men may sometimes fail to be virtuous, a mean man is never virtuous.
- [Chapter VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Confucius questions whether true love and loyalty can exist without strictness and instruction, suggesting that genuine care involves guiding others toward improvement.
- [Chapter IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Confucius describes the collaborative process of preparing governmental notifications, highlighting the division of labor and the importance of each official's role in refining the document to achieve proper elegance and
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): In this chapter, Confucius evaluates several historical figures, offering brief but telling judgments on their character. He praises Tsze-ch’ân as kind, dismisses Tsze-hsî with a repeated exclamation, and comments on Kwa
- [XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Confucius observes that enduring poverty without complaint is difficult, while being wealthy without arrogance is comparatively easy.
- [Chapter XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Confucius evaluates the suitability of Mǎng Kung-ch’o for various official roles, noting his competence for certain positions but his inadequacy for others.
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): In this chapter, Confucius responds to Tsze-lû's question about what constitutes a complete man. He describes an ideal combining knowledge, freedom from covetousness, bravery, varied talents, and accomplishments in propr
- [Chapter XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius inquires about Kung-shû Wǎn's reputation for not speaking, laughing, or taking, and Kung-ming Chiâ clarifies that these reports are exaggerated, explaining that his master acts appropriately according to the ti
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): In this brief chapter, Confucius comments on Tsǎng Wû-chung's request to the duke of Lû to appoint a successor in his family, suggesting that although Tsǎng may not have used force, Confucius believes he was effectively 
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): Confucius contrasts the Duke Wǎn of Tsin, who was crafty but not upright, with the Duke Hwan of Ch’î, who was upright but not crafty, illustrating the importance of uprightness over craftiness.
- [Chapter XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Tsze-lû questions whether Kwan Chung was lacking in virtue for not dying with his master, Duke Hwan's brother Chiû. Confucius defends Kwan Chung, praising his beneficence in uniting the princes without military force.
- [Chapter XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): Tsze-kung questions Kwan Chung's virtue, citing his failure to die with his master and his service to Duke Hwan. Confucius defends Kwan Chung, praising his great achievements in uniting and rectifying the kingdom, and ar
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): The Master praises Hsien, a former family-minister to Kung-shû Wǎn, for accompanying his master to the prince's court, deeming him worthy of the title 'accomplished' (wǎn).
- [Chapter XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): Confucius discusses the case of Duke Ling of Wei, who, despite his unprincipled conduct, retains his state because he employs capable ministers for key roles: Chung-shû Yü for guests and strangers, the litanist T'o for a
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Confucius observes that a person who speaks without modesty will struggle to fulfill their words, emphasizing the importance of humility in speech and action.
- [XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): Confucius, upon hearing of the murder of Duke Chien of Ch'î by Chan Ch'ǎng, ritually bathes and reports the matter to Duke Âi, urging punishment. The duke defers to the three families, who refuse to act, leaving Confuciu
- [XXIII](https://www.betterreads.online/discover/analects_se/chapters/xxiii.md): Tsze-lû asks Confucius how a ruler should be served. Confucius advises not to deceive the ruler and to withstand him to his face, emphasizing honesty and courage in serving a superior.
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): Confucius contrasts the upward progress of the superior man with the downward progress of the mean man, emphasizing the moral trajectory of self-cultivation.
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): Confucius contrasts the ancient purpose of learning—self-improvement—with the modern tendency to learn for the approval of others, critiquing the shift from intrinsic to extrinsic motivation.
- [XXVI](https://www.betterreads.online/discover/analects_se/chapters/xxvi.md): Chü Po-yü sends a messenger to Confucius with friendly inquiries. Confucius questions the messenger about his master's activities, and the messenger replies that Chü Po-yü is anxious to reduce his faults but has not yet 
- [Chapter XXVII](https://www.betterreads.online/discover/analects_se/chapters/xxvii.md): Confucius states that one who does not hold a particular office should not concern themselves with the administration of its duties, emphasizing the importance of staying within one's role.
- [XXVIII](https://www.betterreads.online/discover/analects_se/chapters/xxviii.md): The philosopher Tsǎng states that the superior man's thoughts do not go beyond his proper place, emphasizing the importance of staying within one's role and duties.
- [XXIX](https://www.betterreads.online/discover/analects_se/chapters/xxix.md): Confucius emphasizes the virtue of the superior man, who is reserved in speech but surpasses in action, highlighting the importance of aligning words with deeds.
- [The Way of the Superior Man](https://www.betterreads.online/discover/analects_se/chapters/xxx.md): Confucius reflects on the threefold path of the superior man—virtue, wisdom, and boldness—and humbly disclaims his own attainment, prompting Tsze-kung to affirm that these qualities are indeed embodied in the Master hims
- [XXXI](https://www.betterreads.online/discover/analects_se/chapters/xxxi.md): Tsze-kung is criticized by Confucius for comparing men, suggesting that such judgment is beyond his current level of cultivation.
- [XXXII](https://www.betterreads.online/discover/analects_se/chapters/xxxii.md): Confucius expresses his focus on self-improvement rather than seeking recognition from others, emphasizing the importance of personal ability over external validation.
- [XXXIII](https://www.betterreads.online/discover/analects_se/chapters/xxxiii.md): Confucius describes the superior man as one who does not anticipate deception or distrust, yet is able to perceive such things when they occur.
- [XXXIV](https://www.betterreads.online/discover/analects_se/chapters/xxxiv.md): Wei-shang Mau criticizes Confucius for his persistent wandering, suggesting he is a flattering talker. Confucius responds that he is not a flatterer but hates obstinacy.
- [XXXV](https://www.betterreads.online/discover/analects_se/chapters/xxxv.md): Confucius uses the metaphor of a horse to illustrate that true worth is not determined by a single attribute, such as strength, but by the possession of other, more refined qualities.
- [XXXVI](https://www.betterreads.online/discover/analects_se/chapters/xxxvi.md): A disciple asks Confucius about the principle of recompensing injury with kindness. Confucius responds that injury should be recompensed with justice, while kindness should be recompensed with kindness.
- [XXXVII](https://www.betterreads.online/discover/analects_se/chapters/xxxvii.md): Confucius laments that no one understands him. When Tsze-kung asks what he means, Confucius explains that he does not blame Heaven or men, but that his learning is grounded in lowly matters while his understanding reache
- [XXXVIII](https://www.betterreads.online/discover/analects_se/chapters/xxxviii.md): Kung-po Liâo slanders Tsze-lû before Chî-sun, prompting Tsze-fû Ching-po to offer to punish him. Confucius responds that the success or failure of his principles is determined by fate, not by the actions of slanderers.
- [XXXIX](https://www.betterreads.online/discover/analects_se/chapters/xxxix.md): Confucius describes the various reasons why men of worth retire from the world, from particular states, because of disrespectful looks, or because of contradictory language.
- [XL](https://www.betterreads.online/discover/analects_se/chapters/xl.md): Confucius states that seven men have accomplished the feat of leaving the world and living as recluses.
- [XLI](https://www.betterreads.online/discover/analects_se/chapters/xli.md): Tsze-lû spends the night at Shih-mǎn, where the gatekeeper questions him about his master, Confucius, and remarks on Confucius's awareness of the impracticality of the times yet his persistence in trying to reform them.
- [XLII](https://www.betterreads.online/discover/analects_se/chapters/xlii.md): 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 wh
- [XLIII](https://www.betterreads.online/discover/analects_se/chapters/xliii.md): 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
- [XLIV](https://www.betterreads.online/discover/analects_se/chapters/xliv.md): 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.
- [XLV](https://www.betterreads.online/discover/analects_se/chapters/xlv.md): 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 tas
- [XLVI](https://www.betterreads.online/discover/analects_se/chapters/xlvi.md): Confucius rebukes Yüan Zang for his disrespectful posture and idle life, striking him on the shank with his staff.
- [XLVII](https://www.betterreads.online/discover/analects_se/chapters/xlvii.md): 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 pursui
- [Book XV: Wei Ling Kung](https://www.betterreads.online/discover/analects_se/chapters/book-xv-wei-ling-kung.md): 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 emphasiz
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): The Duke Ling of Wei asks Confucius about military tactics, but Confucius declines to discuss military matters, stating he has only learned about sacrificial vessels. He departs the next day. Later, in Chǎn, provisions r
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Confucius corrects Tsze-kung's assumption that he merely learns and remembers many things, revealing instead that his knowledge is unified by a single all-pervading principle.
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Confucius remarks to his disciple Yû (Tsze-lû) that few people truly understand virtue.
- [Chapter IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): Confucius cites the ancient sage-king Shun as the exemplar of effortless governance, achieved through reverent stillness rather than overt action.
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Tsze-chang asks Confucius how to conduct himself so as to be appreciated everywhere. Confucius advises that his words be sincere and truthful, and his actions honourable and careful, so that he may carry these principles
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Confucius praises the historiographer Yû for his unwavering straightforwardness and Chü Po-yü for his adaptability in serving under good or bad government.
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Confucius teaches the importance of discernment in speech, emphasizing that the wise know when to speak and when to remain silent, avoiding errors in both judgment of character and use of words.
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Confucius declares that the determined scholar and the man of virtue will not compromise their virtue to preserve their lives, but will sacrifice their lives to maintain virtue complete.
- [Chapter IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Tsze-kung asks Confucius about the practice of virtue. Confucius responds with an analogy: just as a mechanic must first sharpen his tools, one should serve the most worthy officers and befriend the most virtuous scholar
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Yen Yüan asks Confucius how to govern a country. Confucius advises following the calendar of the Hsiâ dynasty, riding in the carriage of Yin, wearing the ceremonial cap of Châu, and using the music of Shâo. He also instr
- [XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Confucius warns that neglecting to consider distant consequences leads to immediate troubles.
- [Chapter XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Confucius laments that he has not encountered anyone who loves virtue as much as they love beauty, expressing a profound disappointment in the human condition and the prioritization of aesthetic appeal over moral cultiva
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Confucius criticizes Tsang Wǎn for failing to promote the virtuous and talented Hûi of Liû-hsiâ, likening his behavior to that of a thief who has stolen his position.
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius teaches that a person who holds themselves to high standards while being lenient toward others will avoid resentment.
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Confucius expresses his inability to teach a man who does not habitually ask himself 'What shall I think of this?' emphasizing the importance of active reflection and self-questioning in learning.
- [Chapter XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): Confucius criticizes those who spend entire days together without discussing righteousness, instead relying on petty cleverness, deeming such people difficult to improve.
- [XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Confucius defines the superior man as one who considers righteousness essential, performing it according to propriety, bringing it forth in humility, and completing it with sincerity.
- [Chapter XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): Confucius emphasizes that the superior man's concern lies in his own lack of ability, not in being unrecognized by others. This highlights the importance of self-cultivation and internal virtue over external recognition.
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): The Master speaks on the superior man's concern for leaving a lasting legacy, emphasizing the importance of a good name after death.
- [XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): Confucius contrasts the superior man, who seeks within himself, with the mean man, who seeks in others.
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Confucius describes the superior man as dignified yet non-contentious, and sociable yet impartial.
- [Chapter XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): Confucius teaches that a superior man evaluates words and people independently: he does not promote someone solely because of their speech, nor does he reject good advice merely because of the speaker's character.
- [XXIII](https://www.betterreads.online/discover/analects_se/chapters/xxiii.md): Tsze-kung asks Confucius if there is a single word that can serve as a lifelong rule of practice. Confucius replies that 'reciprocity' is such a word, and explains it as not doing to others what you do not want done to y
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): Confucius reflects on his judgments of others, stating that he neither blames nor praises beyond what is proper, and that any excess in praise is grounded in his examination of the individual. He notes that the people pr
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): Confucius reflects on the decline of scholarly integrity and communal generosity, contrasting the past practice of historiographers leaving blanks for uncertainty and horse owners lending their horses with the present la
- [XXVI](https://www.betterreads.online/discover/analects_se/chapters/xxvi.md): Confucius warns that eloquent but deceptive words can corrupt virtue, and that impatience over trivial matters can ruin significant undertakings.
- [XXVII](https://www.betterreads.online/discover/analects_se/chapters/xxvii.md): 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.
- [XXVIII](https://www.betterreads.online/discover/analects_se/chapters/xxviii.md): 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.
- [XXIX](https://www.betterreads.online/discover/analects_se/chapters/xxix.md): Confucius emphasizes the importance of recognizing and correcting one's faults, stating that failing to reform them is itself a fault.
- [The Value of Learning over Mere Thinking](https://www.betterreads.online/discover/analects_se/chapters/xxx.md): Confucius reflects on the futility of solitary thought without the foundation of learning, emphasizing that active study is more effective than abstract contemplation.
- [XXXI](https://www.betterreads.online/discover/analects_se/chapters/xxxi.md): 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 abou
- [XXXII](https://www.betterreads.online/discover/analects_se/chapters/xxxii.md): 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.
- [XXXIII](https://www.betterreads.online/discover/analects_se/chapters/xxxiii.md): 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 
- [XXXIV](https://www.betterreads.online/discover/analects_se/chapters/xxxiv.md): 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.
- [XXXV](https://www.betterreads.online/discover/analects_se/chapters/xxxv.md): Confucius emphasizes that the practice of virtue is a personal responsibility that cannot be delegated, even to one's teacher.
- [XXXVI](https://www.betterreads.online/discover/analects_se/chapters/xxxvi.md): Confucius contrasts the superior man's correct firmness with mere stubbornness, emphasizing that true firmness is rooted in righteousness.
- [XXXVII](https://www.betterreads.online/discover/analects_se/chapters/xxxvii.md): 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 XXXVIII](https://www.betterreads.online/discover/analects_se/chapters/xxxviii.md): Confucius states that in teaching, there should be no distinction of classes, emphasizing the universality of education.
- [Chapter XXXIX](https://www.betterreads.online/discover/analects_se/chapters/xxxix.md): Confucius states that those who follow different paths cannot make plans for one another, emphasizing the importance of shared values and goals in cooperation.
- [XL](https://www.betterreads.online/discover/analects_se/chapters/xl.md): Confucius emphasizes the primary purpose of language: to convey meaning clearly and effectively.
- [XLI](https://www.betterreads.online/discover/analects_se/chapters/xli.md): 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 rul
- [Book XVI: Ke She](https://www.betterreads.online/discover/analects_se/chapters/book-xvi-ke-she.md): 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. 
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Confucius admonishes his disciples Zǎn Yû and Chî-lu for supporting their chief's planned attack on Chwan-yü, emphasizing the importance of virtuous governance, contentment, and the dangers of covetousness.
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Confucius discusses the flow of authority and governance, contrasting good and bad government. He explains how power shifts from the Son of Heaven to princes, great officers, and subsidiary ministers under bad governance
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Confucius observes the decline of the ducal house and the concentration of power in the hands of the Great officers, noting the reduced state of the three Hwan families.
- [Chapter IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): Confucius discusses the types of friendships that are beneficial and harmful, emphasizing the importance of choosing companions who are upright, sincere, and observant, while warning against those who are specious, insin
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Confucius discusses the three advantageous and three injurious enjoyments, emphasizing the value of studying ceremonies and music, speaking of others' goodness, and having worthy friends, while warning against extravagan
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Confucius outlines three errors to avoid when in the presence of a man of virtue and station: speaking when it is not one's turn (rashness), not speaking when it is one's turn (concealment), and speaking without observin
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Confucius outlines the three things a superior man must guard against at different stages of life: lust in youth, quarrelsomeness in adulthood, and covetousness in old age.
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Confucius contrasts the superior man, who stands in awe of Heaven's ordinances, great men, and the words of sages, with the mean man, who lacks this reverence and treats these with disrespect.
- [IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Confucius discusses the different classes of men based on their relationship to knowledge and learning, emphasizing the value of learning even for those who are not naturally gifted.
- [Chapter X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Confucius describes the nine areas of thoughtful consideration that characterize the superior man, covering perception, demeanor, speech, conduct, doubt, anger, and the pursuit of gain, emphasizing the importance of righ
- [Chapter XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Confucius reflects on the rarity of individuals who pursue good with relentless zeal and avoid evil as if avoiding boiling water. He contrasts this with the even rarer ideal of those who live in retirement to study their
- [XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): The chapter contrasts the wealth of Duke Ching of Ch'î, who was not praised for any virtue after his death, with the poverty of Po-î and Shû-ch'î, who died of hunger but are still praised by the people. It illustrates th
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Ch'ǎn K'ang asks Po-yü whether he has received any special lessons from his father, Confucius. Po-yü recounts two instances where Confucius emphasized the importance of learning the Odes and the rules of Propriety. Ch'ǎn
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): This brief chapter explains the proper titles used for the wife of a prince of a state, detailing how she is addressed by her husband, how she refers to herself, and how she is referred to by the people of her own state 
- [Book XVII: Yang Ho](https://www.betterreads.online/discover/analects_se/chapters/book-xvii-yang-ho.md): 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 wi
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Yang Ho attempts to meet Confucius by sending a gift of a pig. Confucius, avoiding him, pays a visit when Yang Ho is absent but meets him on the way. Yang Ho questions whether a man who keeps his talents hidden while his
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Confucius observes that human beings are born with similar natures, but their habits and practices cause them to diverge greatly.
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Confucius remarks on the immutability of the highest wise and the lowest stupid, suggesting a fixed nature in these extremes.
- [Chapter IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): Confucius visits Wû-ch’ǎng and hears music and singing, which pleases him. He jokes about using an ox knife to kill a fowl, but Tsze-yû reminds him of his teaching that instruction elevates both the high and low. Confuci
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): Kung-shan Fû-zâo, while in rebellion and holding the town of Pî, invites Confucius to visit him. Confucius is inclined to go, but Tsze-lû is displeased and questions him. Confucius responds that the invitation must have 
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Tsze-chang asks Confucius about perfect virtue. Confucius responds that practicing five qualities everywhere under heaven constitutes perfect virtue: gravity, generosity of soul, sincerity, earnestness, and kindness, eac
- [Chapter VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Confucius is invited by Pî Hsî, who is in rebellion, and is inclined to go. Tsze-lû reminds him of his teaching that a superior man will not associate with one guilty of evil. Confucius responds with metaphors of hardnes
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Confucius instructs Yû on the six virtues and their corresponding becloudings when not tempered by learning, emphasizing the necessity of learning to avoid the pitfalls of benevolence, knowledge, sincerity, straightforwa
- [Chapter IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Confucius urges his disciples to study the Book of Poetry, explaining its manifold benefits: it stimulates the mind, aids self-contemplation, teaches sociability, regulates resentment, and imparts knowledge of filial and
- [Chapter X](https://www.betterreads.online/discover/analects_se/chapters/x.md): Confucius advises his son Po-yü to study the odes of Châu-nan and Shâo-nan, emphasizing that without such study, one is like a person standing with their face against a wall, unable to see or progress.
- [Chapter XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): Confucius criticizes the superficial understanding of propriety and music, emphasizing that true propriety and music are not merely external forms like gems, silk, bells, and drums, but deeper principles of conduct and h
- [Chapter XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): Confucius criticizes those who outwardly appear stern and firm but are inwardly weak, comparing them to petty people and thieves.
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): Confucius criticizes the 'good, careful people of the villages' as thieves of virtue, suggesting that their cautious conformity undermines true moral integrity.
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): Confucius warns against the careless repetition of hearsay, emphasizing that virtue is cast away when one merely repeats what one has heard without proper reflection and understanding.
- [XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Confucius criticizes mean creatures who serve their prince with selfish motives, anxious about gaining and losing their aims, and willing to do anything to avoid loss.
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): Confucius contrasts the failings of antiquity with those of the present day, observing that while ancient high-mindedness, dignity, and stupidity manifested as disregard for small things, grave reserve, and straightforwa
- [Chapter XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): Confucius warns against the deceptive nature of fine words and an insinuating appearance, noting that such qualities are seldom associated with true virtue.
- [Chapter XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): Confucius expresses his disdain for things that corrupt or undermine what is proper and virtuous: the way purple diminishes the luster of vermilion, the songs of Chǎng confusing the music of Yâ, and sharp-tongued individ
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): Confucius expresses a preference for silence, prompting Tsze-kung to question how disciples will record his teachings. Confucius responds by pointing to Heaven's silent governance of the seasons and the production of all
- [XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): Zû Pei requests to see Confucius, but Confucius declines, citing illness. However, after the messenger leaves, Confucius plays his lute and sings, ensuring Zû Pei hears him, revealing his true intent.
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): Tsâi Wo questions the necessity of the three-year mourning period for parents, suggesting one year is sufficient. Confucius responds by emphasizing the emotional and moral significance of the mourning period, rooted in t
- [Chapter XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): Confucius criticizes those who spend their days eating without engaging their minds in worthwhile pursuits, suggesting that even games like gambling or chess are preferable to complete idleness.
- [XXIII](https://www.betterreads.online/discover/analects_se/chapters/xxiii.md): Tsze-lû asks whether the superior man esteems valour. Confucius responds that righteousness is of highest importance, and that valour without righteousness leads to insubordination in the superior and robbery in the lowe
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): Tsze-kung asks Confucius whether the superior man has hatreds. Confucius affirms that he does, listing specific objects of hatred: those who proclaim others' evils, those in low station who slander superiors, those with 
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): Confucius observes that girls and servants are the most difficult to manage: familiarity breeds insubordination, while reserve breeds discontent.
- [XXVI](https://www.betterreads.online/discover/analects_se/chapters/xxvi.md): 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.
- [Book XVIII: Wei Tsze](https://www.betterreads.online/discover/analects_se/chapters/book-xviii-wei-tsze.md): 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,
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): This brief chapter recounts the fate of three virtuous men of the Yin dynasty: the Viscount of Wei who withdrew from court, the Viscount of Chî who became a slave, and Pî-kan who died for his remonstrance. Confucius ackn
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): This chapter recounts the story of Hûi of Liû-hsiâ, who, despite being thrice dismissed from his office as chief criminal judge, refuses to leave his country. He argues that if he serves uprightly, he will face dismissal
- [Chapter III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): Duke Ching of Ch'î considers how to treat Confucius, deciding on a rank between that of the Chî and Mǎng families. He ultimately declines to use Confucius's doctrines, citing his old age, prompting Confucius to leave.
- [Chapter IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): The people of Ch’î send female musicians to Lû as a gift, which Chî Hwan accepts, leading to three days without court. Confucius, seeing this neglect of governance, departs.
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): The chapter recounts an encounter between Confucius and the madman of Ch’û, Chieh-yü, who sings a warning about the futility of Confucius's political pursuits. Chieh-yü advises Confucius to abandon his vain pursuit, warn
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Confucius sends Tsze-lû to inquire about a ford from two recluses, Ch’ǎng-tsu and Chieh-nî, who criticize his efforts to reform a disordered world. They suggest he should instead withdraw from society. Confucius responds
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): Tsze-lû, following the Master, falls behind and encounters an old man who criticizes him for not being accustomed to toil and not distinguishing the five grains. The old man hosts him overnight, introducing his two sons.
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): Confucius evaluates various recluses and hermits, contrasting their approaches to personal integrity and engagement with the world. He distinguishes between those who maintain purity at all costs, those who compromise bu
- [IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): The chapter records the dispersal of the grand music master and other court musicians to various states and regions, marking the decline of ritual music at the central court.
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): The Duke of Châu instructs his son, the Duke of Lü, on the conduct of a virtuous prince, emphasizing the importance of not neglecting relations, not causing great ministers to repine, not dismissing old families without 
- [XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): This chapter lists the eight officers of the Châu dynasty: Po-tâ, Po-kwô, Chung-tû, Chung-hwû, Shû-yâ, Shû-hsiâ, Chî-sui, and Chî-kwa.
- [Book XIX: Tsze-Chang](https://www.betterreads.online/discover/analects_se/chapters/book-xix-tsze-chang.md): 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
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): Tsze-chang discusses the qualities of a scholar trained for public duty, emphasizing the importance of righteousness, reverence in sacrifice, and grief in mourning.
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): Tsze-chang questions the value of a person who holds to virtue without seeking to enlarge it and believes in right principles without firm sincerity, suggesting such a person's existence is of little account.
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): The disciples of Tsze-hsiâ ask Tsze-chang about the principles of mutual intercourse. Tsze-chang contrasts Tsze-hsiâ's selective approach to association with his own understanding of the superior man, who honors the tale
- [Chapter IV](https://www.betterreads.online/discover/analects_se/chapters/iv.md): 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.
- [V](https://www.betterreads.online/discover/analects_se/chapters/v.md): 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.
- [VI](https://www.betterreads.online/discover/analects_se/chapters/vi.md): Tsze-hsiâ emphasizes that true virtue lies in a course of extensive learning, a firm and sincere aim, earnest inquiry, and self-reflective application.
- [VII](https://www.betterreads.online/discover/analects_se/chapters/vii.md): 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.
- [VIII](https://www.betterreads.online/discover/analects_se/chapters/viii.md): 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.
- [IX](https://www.betterreads.online/discover/analects_se/chapters/ix.md): Tsze-hsiâ describes the three changes of the superior man: appearing stern from a distance, mild when approached, and firm in speech.
- [X](https://www.betterreads.online/discover/analects_se/chapters/x.md): 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 vilific
- [Chapter XI](https://www.betterreads.online/discover/analects_se/chapters/xi.md): 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.
- [XII](https://www.betterreads.online/discover/analects_se/chapters/xii.md): 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
- [XIII](https://www.betterreads.online/discover/analects_se/chapters/xiii.md): 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.
- [XIV](https://www.betterreads.online/discover/analects_se/chapters/xiv.md): 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 XV](https://www.betterreads.online/discover/analects_se/chapters/xv.md): Tsze-hsiâ comments on his friend Chang, acknowledging his ability to undertake difficult tasks but noting that he falls short of perfect virtue.
- [XVI](https://www.betterreads.online/discover/analects_se/chapters/xvi.md): The philosopher Tsǎng remarks on the imposing manner of Chang, noting that it is difficult to practice virtue alongside him.
- [Chapter XVII](https://www.betterreads.online/discover/analects_se/chapters/xvii.md): 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 XVIII](https://www.betterreads.online/discover/analects_se/chapters/xviii.md): 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.
- [XIX](https://www.betterreads.online/discover/analects_se/chapters/xix.md): 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
- [Chapter XX](https://www.betterreads.online/discover/analects_se/chapters/xx.md): 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
- [XXI](https://www.betterreads.online/discover/analects_se/chapters/xxi.md): 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 wi
- [XXII](https://www.betterreads.online/discover/analects_se/chapters/xxii.md): 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 other
- [XXIII](https://www.betterreads.online/discover/analects_se/chapters/xxiii.md): 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 
- [XXIV](https://www.betterreads.online/discover/analects_se/chapters/xxiv.md): 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.
- [XXV](https://www.betterreads.online/discover/analects_se/chapters/xxv.md): 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 a
- [Yâo Yüeh](https://www.betterreads.online/discover/analects_se/chapters/book-xx-y-o-y-eh.md): 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 Me
- [I](https://www.betterreads.online/discover/analects_se/chapters/i.md): 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, a
- [II](https://www.betterreads.online/discover/analects_se/chapters/ii.md): 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.
- [III](https://www.betterreads.online/discover/analects_se/chapters/iii.md): 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.

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