The Analects

Book 2 (cont.): Wei Chang


Chapter 14.

The difference between the Chün-tsze and the small man.

The Master said, "The superior man is catholic and not partisan. The mean man is partisan and not catholic."

Chapter 15.

In learning, reading and thought must be combined.

The Master said, "Learning without thought is labor lost; thought without learning is perilous."

Chapter 16.

Strange doctrines are not to be studied.

The Master said, "The study of strange doctrines is injurious indeed!"

Chapter 17.

There should be no pretense in the profession of knowledge, or the denial of ignorance.

The Master said, "Yû, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;-- this is knowledge."

Chapter 18.

The end in learning should be one's own improvement, and not emolument.

1. Tsze-chang was learning with a view to official emolument.

2. The Master said, "Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:-- then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice:-- then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument."

Chapter 19.

How a prince by the right employment of his officers may secure the real submission of his subjects.

The Duke Âi asked, saying, "What should be done in order to secure the submission of the people?" Confucius replied, "Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit."

Chapter 20.

Example in superiors is more powerful than force.

Chî K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, "Let him preside over them with gravity;-- then they will reverence him. Let him be final and kind to all;-- then they will be faithful to him. Let him advance the good and teach the incompetent;-- then they will eagerly seek to be virtuous."

Chapter 21.

Confucius's explanation of his not being in any office.

1. Some one addressed Confucius, saying, "Sir, why are you not engaged in the government?"

2. The Master said, "What does the Shû-ching say of filial piety? -- 'You are final, you discharge your brotherly duties. these qualities are displayed in government.' This then also constitutes the exercise of government. Why must there be THAT -- making one be in the government?"

Chapter 22.

The necessity to a man of being truthful and sincere.

The Master said, "I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?"

Chapter 23.

The great principles governing society are unchangable.

1. Tsze-chang asked whether the affairs of ten ages after could be known.

2. Confucius said, "The Yin dynasty followed the regulations of the Hsiâ: wherein it took from or added to them may be known. The Châu dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Châu, but though it should be at the distance of a hundred ages, its affairs may be known."

Chapter 24.

Neither in sacrifice nor in any other practice may a man do anything but what is right.

1. The Master said, "For a man to sacrifice to a spirit which does not belong to him is flattery.

2. "To see what is right and not to do it is want of courage."