THE ANALECTS OF CONFUCIUS - LimpidSoft
THE ANALECTS OFCONFUCIUSJames Legge (trans.)Styled by LimpidSoft
ContentsThe Analects of ook4I. Hsio R . . . . . .II. Wei Chang . . .III. Pa Yih . . . . .IV. Le Jim . . . . .V. Kung-Ye Ch’angVI. Yung Yey . . .VII. Shu R . . . . .VIII. T’ai Po . . . .IX. Tsze Han . . . .X. Jeang Tang . . .XI. Hsien Tsin . . .2.5. 12. 21. 31. 39. 49. 59. 71. 79. 90. 101
CONTENTSBookBookBookBookBookBookBookBookBookXII. Yen Yuan . . .XIII. Tsze-Lu . . .XIV. Hsien Wan . .XV. Wei Ling KungXVI. Ke She . . . .XVII. Yang Ho . . .XVIII. Wei Tsze . .XIX. Tsze-Chang .XX. Tao Yueh . . .3.114126139157170180192199210
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The Analects of Confucius5
Book I. Hsio RIThe Master said, ‘Is it not pleasant to learn with a constant perseverance and application?‘Is it not delightful to have friends coming from distantquarters?’‘Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?’IIThe philosopher Yu said, ‘They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offendagainst their superiors, have been fond of stirring up confusion.‘The superior man bends his attention to what is radical. That being established, all practical courses naturallygrow up. Filial piety and fraternal submission!– are theynot the root of all benevolent actions?’6
THE ANALECTS OF CONFUCIUSIIIThe Master said, ‘Fine words and an insinuating appearance are seldom associated with true virtue.’IVThe philosopher Tsang said, ‘I daily examine myselfon three points:– whether, in transacting business for others, I may have been not faithful;– whether, in intercoursewith friends, I may have been not sincere;– whether I mayhave not mastered and practised the instructions of myteacher.’VThe Master said, To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; andthe employment of the people at the proper seasons.’VI7
THE ANALECTS OF CONFUCIUSThe Master said, ‘A youth, when at home, should befilial, and, abroad, respectful to his elders. He shouldbe earnest and truthful. He should overflow in love toall, and cultivate the friendship of the good. When hehas time and opportunity, after the performance of thesethings, he should employ them in polite studies.’VIITsze-hsia said, ‘If a man withdraws his mind from thelove of beauty, and applies it as sincerely to the love of thevirtuous; if, in serving his parents, he can exert his utmoststrength; if, in serving his prince, he can devote his life; if,in his intercourse with his friends, his words are sincere:–although men say that he has not learned, I will certainlysay that he has.’VIIIThe Master said, ‘If the scholar be not grave, he willnot call forth any veneration, and his learning will not besolid.‘Hold faithfulness and sincerity as first principles.8
THE ANALECTS OF CONFUCIUS‘Have no friends not equal to yourself.‘When you have faults, do not fear to abandon them.’IXThe philosopher Tsang said, ‘Let there be a careful attention to perform the funeral rites to parents, and letthem be followed when long gone with the ceremoniesof sacrifice;– then the virtue of the people will resume itsproper excellence.’XTsze-ch’in asked Tsze-kung, saying, ‘When our mastercomes to any country, he does not fail to learn all about itsgovernment. Does he ask his information? or is it givento him?’Tsze-kung said, ‘Our master is benign, upright, courteous, temperate, and complaisant, and thus he gets hisinformation. The master’s mode of asking information!–is it not different from that of other men?’XI9
THE ANALECTS OF CONFUCIUSThe Master said, ‘While a man’s father is alive, look atthe bent of his will; when his father is dead, look at hisconductIf for three years he does not alter from the way of hisfather, he may be called filial.’XIIThe philosopher Yu said, ‘In practising the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality,and in things small and great we follow them.‘Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, withoutregulating it by the rules of propriety, this likewise is notto be done.’XIIIThe philosopher Yu said, ‘When agreements are madeaccording to what is right, what is spoken can be madegood. When respect is shown according to what is proper,10
THE ANALECTS OF CONFUCIUSone keeps far from shame and disgrace. When the partiesupon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.’XIVThe Master said, ‘He who aims to be a man of completevirtue in his food does not seek to gratify his appetite, norin his dwelling place does he seek the appliances of ease;he is earnest in what he is doing, and careful in his speech;he frequents the company of men of principle that he maybe rectified:– such a person may be said indeed to love tolearn.’XVTsze-kung said, ‘What do you pronounce concerningthe poor man who yet does not flatter, and the rich manwho is not proud?’ The Master replied, ‘They will do;but they are not equal to him, who, though poor, is yetcheerful, and to him, who, though rich, loves the rules ofpropriety.’Tsze-kung replied, ‘It is said in the Book of Poetry, “Asyou cut and then file, as you carve and then polish.”– The11
THE ANALECTS OF CONFUCIUSmeaning is the same, I apprehend, as that which you havejust expressed.’The Master said, ‘With one like Ts’ze, I can begin totalk about the odes. I told him one point, and he knew itsproper sequence.’XVIThe Master said, ‘I will not be afflicted at men’s notknowing me; I will be afflicted that I do not know men.’12
Book II. Wei ChangIThe Master said, ‘He who exercises government bymeans of his virtue may be compared to the north polarstar, which keeps its place and all the stars turn towardsit.’IIThe Master said, ‘In the Book of Poetry are three hundred pieces, but the design of them all may be embracedin one sentence– “Having no depraved thoughts.“’IIIThe Master said, ‘If the people be led by laws, and uniformity sought to be given them by punishments, theywill try to avoid the punishment, but have no sense ofshame.‘If they be led by virtue, and uniformity sought to begiven them by the rules of propriety, they will have thesense of shame, and moreover will become good.’13
THE ANALECTS OF CONFUCIUSIVThe Master said, ‘At fifteen, I had my mind bent onlearning.‘At thirty, I stood firm.‘At forty, I had no doubts.‘At fifty, I knew the decrees of Heaven.‘At sixty, my ear was an obedient organ for the reception of truth.‘At seventy, I could follow what my heart desired,without transgressing what was right.’VMang I asked what filial piety was. The Master said, ‘Itis not being disobedient.’Soon after, as Fan Ch’ih was driving him, the Mastertold him, saying, ‘Mang-sun asked me what filial pietywas, and I answered him,– “not being disobedient.“’Fan Ch’ih said, ‘What did you mean?’ The Masterreplied, ‘That parents, when alive, be served according14
THE ANALECTS OF CONFUCIUSto propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed toaccording to propriety.’VIMang Wu asked what filial piety was. The Master said,‘Parents are anxious lest their children should be sick.’VIITsze-yu asked what filial piety was. The Master said,‘The filial piety of now-a-days means the support of one’sparents. But dogs and horses likewise are able to dosomething in the way of support;– without reverence,what is there to distinguish the one support given fromthe other?’VIIITsze-hsia asked what filial piety was. The Master said,‘The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil15
THE ANALECTS OF CONFUCIUSof them, and if, when the young have wine and food, theyset them before their elders, is THIS to be considered filialpiety?’IXThe Master said, ‘I have talked with Hui for a wholeday, and he has not made any objection to anything Isaid;– as if he were stupid. He has retired, and I have examined his conduct when away from me, and found himable to illustrate my teachings. Hui!– He is not stupid.’XThe Master said, ‘See what a man does,‘Mark his motives,‘Examine in what things he rests,‘How can a man conceal his character?How can a man conceal his character?’XI16
THE ANALECTS OF CONFUCIUSThe Master said, ‘If a man keeps cherishing his oldknowledge, so as continually to be acquiring new, he maybe a teacher of others.’XIIThe Master said, ‘The accomplished scholar is not autensil.’XIIITsze-kung asked what constituted the superior man.The Master said, ‘He acts before he speaks, and afterwards speaks according to his actions.’XIVThe Master said, ‘The superior man is catholic and nopartisan. The mean man is partisan and not catholic.’XV17
THE ANALECTS OF CONFUCIUSThe Master said, ‘Learning without thought is labourlost; thought without learning is perilous.’XVIThe Master said, ‘The study of strange doctrines is injurious indeed!’XVIIThe Master said, ‘Yu, shall I teach you what knowledgeis? When you know a thing, to hold that you know it; andwhen you do not know a thing, to allow that you do notknow it;– this is knowledge.’XVIITsze-chang was learning with a view to official emolument.The Master said, ‘Hear much and put aside the pointsof which you stand in doubt, while you speak cautiouslyat the same time of the others:– then you will afford few18
THE ANALECTS OF CONFUCIUSoccasions for blame. See much and put aside the thingswhich seem perilous, while you are cautious at the sametime in carrying the others into practice:– then you willhave few occasions for repentance. When one gives fewoccasions for blame in his words, and few occasions forrepentance in his conduct, he is in the way to get emolument.’XIXThe Duke Ai asked, saying, ‘What should be done inorder to secure the submission of the people?’ Confuciusreplied, ‘Advance the upright and set aside the crooked,then the people will submit. Advance the crooked and setaside the upright, then the people will not submit.’XXChi K’ang asked how to cause the people to reverencetheir ruler, to be faithful to him, and to go on to nervethemselves to virtue. The Master said, ‘Let him presideover them with gravity;– then they will reverence him.Let him be filial and kind to all;– then they will be faithful to him. Let him advance the good and teach theincompetent;– then they will eagerly seek to be virtuous.’19
THE ANALECTS OF CONFUCIUSXXISome one addressed Confucius, saying, ‘Sir, why areyou not engaged in the government?’The Master said, ‘What does the Shu-ching say of filialpiety?– “You are filial, you discharge your brotherly duties. These qualities are displayed in government.” Thisthen also constitutes the exercise of government. Whymust there be THAT– making one be in the government?’XXIIThe Master said, ‘I do not know how a man withouttruthfulness is to get on. How can a large carriage bemade to go without the cross-bar for yoking the oxen to,or a small carriage without the arrangement for yokingthe horses?’XXIIITsze-chang asked whether the affairs of ten ages aftercould be known.20
THE ANALECTS OF CONFUCIUSConfucius said, ‘The Yin dynasty followed the regulations of the Hsia: wherein it took from or added to themmay be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them maybe known. Some other may follow the Chau, but thoughit should be at the distance of a hundred ages, its affairsmay be known.’XXIVThe Master said, ‘For a man to sacrifice to a spirit whichdoes not belong to him is flattery‘To see what is right and not to do it is want of courage.’21
Book III. Pa YihIConfucius said of the head of the Chi family, who hadeight rows of pantomimes in his area, ‘If he can bear to dothis, what may he not bear to do?’IIThe three families used the YUNG ode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, ’“Assisting are the princes;– the sonof heaven looks profound and grave:”– what applicationcan these words have in the hall of the three families?’IIIThe Master said, ‘If a man be without the virtuesproper to humanity, what has he to do with the rites ofpropriety? If a man be without the virtues proper to humanity, what has he to do with music?’22
THE ANALECTS OF CONFUCIUSIVLin Fang asked what was the first thing to be attendedto in ceremonies.The Master said, ‘A great question indeed!‘In festive ceremonies, it is better to be sparing than extravagant.In the ceremonies of mourning, it is better that there bedeep sorrow than a minute attention to observances.’VThe Master said, ‘The rude tribes of the east and northhave their princes, and are not like the States of our greatland which are without them.’VIThe chief of the Chi family was about to sacrifice to theT’ai mountain. The Master said to Zan Yu, ‘Can you notsave him from this?’ He answered, ‘I cannot.’ Confuciussaid, ‘Alas! will you say that the T’ai mountain is not sodiscerning as Lin Fang?’23
THE ANALECTS OF CONFUCIUSVIIThe Master said, ‘The student of virtue has no contentions. If it be said he cannot avoid them, shall this bein archery? But he bows complaisantly to his competitors;thus he ascends the hall, descends, and exacts the forfeitof drinking. In his contention, he is still the Chun-tsze.’VIIITsze-hsia asked, saying, ‘What is the meaning of thepassage– “The pretty dimples of her artful smile! Thewell- defined black and white of her eye! The plainground for the colours¿‘’The Master said, ‘The business of laying on the coloursfollows (the preparation of) the plain ground.’‘Ceremonies then are a subsequent thing?’ The Mastersaid, ‘It is Shang who can bring out my meaning. Now Ican begin to talk about the odes with him.’IX24
THE ANALECTS OF CONFUCIUSThe Master said, ‘I could describe the ceremonies of theHsia dynasty, but Chi cannot sufficiently attest my words.I could describe the ceremonies of the Yin dynasty, butSung cannot sufficiently attest my words. (They cannotdo so) because of the insufficiency of their records andwise men. If those were sufficient, I could adduce themin support of my words.’XThe Master said, ‘At the great sacrifice, after the pouring out of the libation, I have no wish to look on.’XISome one asked the meaning of the great sacrifice. TheMaster said, ‘I do not know. He who knew its meaningwould find it as easy to govern the kingdom as to look onthis;– pointing to his palmXII25
THE ANALECTS OF CONFUCIUSHe sacrificed to the dead, as if they were present. Hesacrificed to the spirits, as if the spirits were present.The Master said, ‘I consider my not being present at thesacrifice, as if I did not sacrifice.’XIIIWang-sun Chia asked, saying, ‘What is the meaning ofthe saying, “It is better to pay court to the furnace than tothe south-west corner¿‘’The Master said, ‘Not so. He who offends againstHeaven has none to whom he can pray.’XIVThe Master said, ‘Chau had the advantage of viewingthe two past dynasties. How complete and elegant are itsregulations! I follow Chau.’XV26
THE ANALECTS OF CONFUCIUSThe Master, when he entered the grand temple, askedabout everything. Some one said, ‘Who will say that theson of the man of Tsau knows the rules of propriety! Hehas entered the grand temple and asks about everything.’The Master heard the remark, and said, ‘This is a rule ofpropriety.’XVIThe Master said, ‘In archery it is not going throughthe leather which is the principal thing;– because people’sstrength is not equal. This was the old way.’XVIITsze-kung wished to do away with the offering of asheep connected with the inauguration of the first day ofeach month.The Master said, ‘Ts’ze, you love the sheep; I love theceremony.’XVII27
THE ANALECTS OF CONFUCIUSThe Master said, ‘The full observance of the rules ofpropriety in serving one’s prince is accounted by peopleto be flattery.’XIXThe Duke Ting asked how a prince should employ hisministers, and how ministers should serve their prince.Confucius replied, ‘A prince should employ his ministeraccording to according to the rules of propriety; ministersshould serve their prince with faithfulness.’XXThe Master said, ‘The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without beinghurtfully excessive.’XXIThe Duke Ai asked Tsai Wo about the altars of thespirits of the land. Tsai Wo replied, ‘The Hsia sovereignplanted the pine tree about them; the men of the Yin28
THE ANALECTS OF CONFUCIUSplanted the cypress; and the men of the Chau planted thechestnut tree, meaning thereby to cause the people to bein awe.’When the Master heard it, he said, ‘Things that aredone, it is needless to speak about; things that have hadtheir course, it is needless to remonstrate about; thingsthat are past, it is needless to blame.’XXIIThe Master said, ‘Small indeed was the capacity ofKwan Chung!’Some one said, ‘Was Kwan Chung parsimonious?’‘Kwan,’ was the reply, ‘had the San Kwei, and his officersperformed no double duties; how can he be consideredparsimonious?’‘Then, did Kwan Chung know the rules of propriety?’The Master said, ‘The princes of States have a screen intercepting the view at their gates. Kwan had likewise ascreen at his gate. The princes of States on any friendlymeeting between two of them, had a stand on which toplace their inverted cups. Kwan had also such a stand.If Kwan knew the rules of propriety, who does not knowthem?’29
THE ANALECTS OF CONFUCIUSXXXIIThe Master instructing the grand music-master of Lusaid, ‘How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony whileseverally distinct and flowing without break, and thus onto the conclusion.’XXIVThe border warden at Yi requested to be introduced tothe Master, saying, ‘When men of superior virtue havecome to this, I have never been denied the privilege ofseeing them.’ The followers of the sage introduced him,and when he came out from the interview, he said, ‘Myfriends, why are you distressed by your master’s loss ofoffice? The kingdom has long been without the principlesof truth and right; Heaven is going to use your master asa bell with its wooden tongue.’XXV30
THE ANALECTS OF CONFUCIUSThe Master said of the Shao that it was perfectly beautiful and also perfectly good. He said of the Wu that itwas perfectly beautiful but not perfectly goodXXVIThe Master said, ‘High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;– wherewithshould I contemplate such ways?’31
Book IV. Le JimIThe Master said, ‘It is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence, do not fix on one where such prevail, howcan he be wise?’IIThe Master said, ‘Those who are without virtue cannotabide long either in a condition of poverty and hardship,or in a condition of enjoyment. The virtuous rest in virtue;the wise desire virtue.’IIIThe Master said, ‘It is only the (truly) virtuous man,who can love, or who can hate, others.’IV32
THE ANALECTS OF CONFUCIUSThe Master said, ‘If the will be set on virtue, there willbe no practice of wickedness.’VThe Master said, ‘Riches and honours are what mendesire. If it cannot be obtained in the proper way, theyshould not be held. Poverty and meanness are what mendislike. If it cannot be avoided in the proper way, theyshould not be avoided.‘If a superior man abandon virtue, how can he fulfil therequirements of that name?‘The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, hecleaves to it. In seasons of danger, he cleaves to it.’VIThe Master said, ‘I have not seen a person who lovedvirtue, or one who hated what was not virtuous. He wholoved virtue, would esteem nothing above it. He whohated what is not virtuous, would practise virtue in such33
THE ANALECTS OF CONFUCIUSa way that he would not allow anything that is not virtuous to approach his person.‘Is any one able for one day to apply his strength tovirtue? I have not seen the case in which his strengthwould be insufficient.‘Should there possibly be any such case, I have not seenit.’VIIThe Master said, ‘The faults of men are characteristicof the class to which they belong. By observing a man’sfaults, it may be known that he is virtuous.’VIIIThe Master said, ‘If a man in the morning hear the rightway, he may die in the evening without regret.’IXThe Master said, ‘A scholar, whose mind is set on truth,and who is ashamed of bad clothes and bad food, is notfit to be discoursed with.’34
THE ANALECTS OF CONFUCIUSXThe Master said, ‘The superior man, in the world, doesnot set his mind either for anything, or against anything;what is right he will follow.’XIThe Master said, ‘The superior man thinks of virtue;the small man thinks of comfort. The superior man thinksof the sanctions of law; the small man thinks of favourswhich he may receive.’XIIThe Master said: ‘He who acts with a constant view tohis own advantage will be much murmured against.’XIIIThe Master said, ‘If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern itwith that complaisance, what has he to do with the rulesof propriety?’35
THE ANALECTS OF CONFUCIUSXIVThe Master said, ‘A man should say, I am not concerned that I have no place, I am concerned how I may fitmyself for one. I am not concerned that I am not known,I seek to be worthy to be known.’XVThe Master said, ‘Shan, my doctrine is that of an allpervading unity.’ The disciple Tsang replied, ‘Yes.’The Master went out, and the other disciples asked,saying,‘What do his words mean?’ Tsang said, ‘The doctrineof our master is to be true to the principles of our natureand the benevolent exercise of them to others,– this andnothing more.’XVIThe Master said, ‘The mind of the superior man is conversant with righteousness; the mind of the mean man isconversant with gain.’36
THE ANALECTS OF CONFUCIUSXVIIThe Master said, ‘When we see men of worth, weshould think of equalling them; when we see men of acontrary character, we should turn inwards and examineourselves.’XVIIIThe Master said, ‘In serving his parents, a son may remonstrate with them, but gently; when he sees that theydo not incline to follow his advice, he shows an increaseddegree of reverence, but does not abandon his purpose;and should they punish him, he does not allow himselfto murmur.’XIXThe Master said, ‘While his parents are alive, the sonmay not go abroad to a distance. If he does go abroad, hemust have a fixed place to which he goes.’XX37
THE ANALECTS OF CONFUCIUSThe Master said, ‘If the son for three years does notalter from the way of his father, he may be called filial.’XXIThe Master said, ‘The years of parents may by nomeans not be kept in the memory, as an occasion at oncefor joy and for fear.’XXIIThe Master said, ‘The reason why the ancients did notreadily give utterance to their words, was that they fearedlest their actions should not come up to them.’XXIIIThe Master said, ‘The cautious seldom err.’XXIVThe Master said, ‘The superior man wishes to be slowin his speech and earnest in his conduct.’38
THE ANALECTS OF CONFUCIUSXXVThe Master said, ‘Virtue is not left to stand alone. Hewho practises it will have neighbors.’XXVITsze-yu said, ‘In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.’39
Book V. Kung-Ye Ch'angIThe Master said of Kung-ye Ch’ang that he might bewived; although he was put in bonds, he had not beenguilty of any crime. Accordingly, he gave him his owndaughter to wife.Of Nan Yung he said that if the country were well governed he would not be out of office, and if it were illgoverned, he would escape punishment and disgrace. Hegave him the daughter of his own elder brother to wife.IIThe Master said of Tsze-chien, ‘Of superior virtue indeed is such a man! If there were not virtuous men in Lu,how could this man have acquired this character?’IIITsze-kung asked, ‘What do you say of me, Ts’ze? TheMaster said, ‘You are a utensil.’ ‘What utensil?’ ‘Agemmed sacrificial utensil.’40
THE ANALECTS OF CONFUCIUSIVSome one said, ‘Yung is truly virtuous, but he is notready with his tongue.’The Master said, ‘What is the good of being ready withthe tongue? They who encounter men with smartnessesof speech for the most part procure themselves hatred. Iknow not whether he be truly virtuous, but why shouldhe show readiness of the tongue?’VThe Master was wishing Ch’i-tiao K’ai to enter on official employment. He replied, ‘I am not yet able to rest inthe assurance of THIS.’ The Master was pleasedVIThe Master said, ‘My doctrines make no way. I willget upon a raft, and float about on the sea. He that willaccompany me will be Yu, I dare say.’ Tsze-lu hearingthis was glad, upon which the Master said, ‘Yu is fonderof daring than I am. He does not exercise his judgmentupon matters.’41
THE ANALECTS OF CONFUCIUSVIIMang Wu asked about Tsze-lu, whether he was perfectly virtuous. The Master said, ‘I do not know.’He asked again, when the Master replied, ‘In a kingdom of a thousand chariots, Yu might be employed tomanage the military levies, but I do not know whetherhe be perfectly virtuous.’‘And what do you say of Ch’iu?’ The Master replied,‘In a city of a thousand families, or a clan of a hundredchariots, Ch’iu might be employed as governor, but I donot know whether he is perfectly virtuous.’‘What do you say of Ch’ih?’ The Master replied, ‘Withhis sash girt and standing in a court, Ch’ih might be employed to converse with the visitors and guests, but I donot know whether he is perfectly virtuous.’VIIThe Master said to Tsze-kung, ‘Which do you considersuperior, yourself or Hui?’42
THE ANALECTS OF CONFUCIUSTsze-kung replied, ‘How dare I compare myself withHui? Hui hears one point and knows all about a subject;I hear one point, and know a second.’The Master said, ‘You are not equal to him. I grant you,you are not equal to him.’IXTsai Yu being asleep during the daytime, the Mastersaid, ‘Rotten wood cannot be carved; a wall of dirty earthwill not receive the trowel. This Yu!– what is the use ofmy reproving him?’The Master said, ‘At first, my way with men was tohear their words, and give them credit for their conduct.Now my way is to hear their words, and look at theirconduct. It is from Yu that I have learned to make thischange.’XThe Master said, ‘I have not seen a firm and unbendingman.’ Some one replied, ‘There is Shan Ch’ang.’ ‘Ch’ang,’said the Master, ‘is under the influence of his passions;how can he be pronounced firm and unbending?’43
THE ANALECTS OF CONFUCIUSXITsze-kung said, ‘What I do not wish men to do to me, Ialso wish not to do to men.’ The Master said, ‘Ts’ze, youhave not attained to that.’XIITsze-kung said, ‘The Master’s personal displays of hisprinciples and ordinary descriptions of them may beheard. His discourses about man’s nature, and the wayof Heaven, cannot be heard.’XIIIWhen Tsze-lu heard anything, if he had not yet succeeded in carrying it into practice, he was only afraid lesthe should hear something elseXIVTsze-kung asked, saying, ‘On what ground did Kungwan get that title of Wan?’ The Master said, ‘He was of44
THE ANALECTS OF CONFUCIUSan active nature and yet fond of learning, and he wasnot ashamed to ask and learn of his inferiors!– On thesegrounds he has been styled Wan.’XVThe Master said of Tsze-ch’an that he had four of thecharacteristics of a superior man:– in his conduct of himself, he was humble; in serving his superiors, he was respectful; in nourishing the people, he was kind; in ordering the people, he was just.’XVIThe Master said, ‘Yen P’ing knew well how to maintainfriendly intercourse. The acquaintance might be long, buthe showed the same respect as at first.’XVIIThe Master said, ‘Tsang Wan kept a large tortoise ina house, on the capitals of the pillars of which he hadhills made, and with representations of duckweed on thesmall pillars above the beams supporting the rafters.– Ofwhat sort was his wisdom?’45
THE ANALECTS OF CONFUCIUSXVIIITsze-chang asked, saying, ‘The minister Tsze- wanthrice took office, and manifested no joy in his countenance. Thrice he retired from office, and manifestedno displeasure. He made it a point to inform the newminister of the way in which he had conducted thegovernment;– what do you say of him?’ The Masterreplied. ‘He was loyal.’ ‘Was he perfectly virtuous?’ ‘Ido not know. How can he be pronounced perfectly virtuous?’Tsze-chang proceeded, ‘When the officer Ch’ui killedthe prince of Ch’i, Ch’an Wan, though he was the ownerof forty horses, abandoned them and left the country.Coming to another State, he said, “They are here like ourgreat officer, Ch’ui,” and left it. He came to a second State,and with the same observation left it also;– what do yousay of him?’ The Master replied, ‘He was pure.’ ‘Was heperfectly virtuous?’ ‘I do not know. How can he be pronounced perfectly virtuous?’XIXChi Wan thought thrice, and then acted. When theMaster was informed of it, he said, ‘Twice may do.’46
THE ANALECTS OF CONFUCIUSXXThe Master said, ‘When good order prevailed in hiscou
THE ANALECTS OF CONFUCIUS III The Master said, ‘Fine words and an insinuating ap-pearance are seldom associated with true virtue
Analects of Confucius. 17.9; adapted from the translation by Ames and Rosemont 1998: 206) Introduction. In the . Analects, Confucius remarks on the inconceivability of a life lacking in . xin. 信 (2.22). Here, I propose a translation of . xin. as . reliability. In doing so, I locate the
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Confucius (IZongzi) In the Analects Introduction In the Western world, Confucius (551-479 BCE) is generally regarded as the founder of the moral and political philosophy known as Confucian ism. The connotation is that this philosophy is his philosophy. The name "Con
On an exceptional basis, Member States may request UNESCO to provide thé candidates with access to thé platform so they can complète thé form by themselves. Thèse requests must be addressed to esd rize unesco. or by 15 A ril 2021 UNESCO will provide thé nomineewith accessto thé platform via their émail address.
̶The leading indicator of employee engagement is based on the quality of the relationship between employee and supervisor Empower your managers! ̶Help them understand the impact on the organization ̶Share important changes, plan options, tasks, and deadlines ̶Provide key messages and talking points ̶Prepare them to answer employee questions
Dr. Sunita Bharatwal** Dr. Pawan Garga*** Abstract Customer satisfaction is derived from thè functionalities and values, a product or Service can provide. The current study aims to segregate thè dimensions of ordine Service quality and gather insights on its impact on web shopping. The trends of purchases have
The computational anatomy of psychosis hypothesis that the mean is zero. The sample mean provides evi-dence against the null hypothesis in the form of a prediction error: namely, the sample mean minus the expectation under the null hypothesis. The sample mean provides evidence against the null but how much evidence? This can only be quantified in relation to the precision of the prediction .
