Chapter I.
Confucius refuses to talk on military affairs. In the midst of distress, he shows the disciples how the superior man is above distress.
1. The duke Ling of Wei asked Confucius about tactics. Confucius replied, "I have heard all about sacrificial vessels, but I have not learned military matters." On this, he took his departure the next day.
2. When he was in Chan, their provisions were exhausted, and his followers became so ill that they were unable to rise.
3. Tsze-lû, with evident dissatisfaction, said, "Has the superior man likewise to endure in this way?" The Master said, "The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license."
Chapter II.
How Confucius aimed at the knowledge of an all-pervading unity.
1. The Master said, "Ts'ze, you think, I suppose, that I am one who learns many things and keeps them in memory?"
2. Tsze-kung replied, "Yes, -- but perhaps it is not so?"
3. "No," was the answer; "I seek a unity all pervading."
Chapter III.
Few really know virtue.
The Master said, "Yû, those who know virtue are few."
Chapter IV.
How Shun was able to govern without personal effort.
The Master said, "May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his royal seat."
Chapter V.
Conduct that will be appreciated in all parts of the world.
1. Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated.
2. The Master said, "Let his words be sincere and truthful and his actions honorable and careful;-- such conduct may be practiced among the rude tribes of the South or the North. If his words be not sincere and truthful, and his actions not honorable and careful, will he, with such conduct, be appreciated, even in his neighborhood?
3. "When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice."
4. Tsze-chang wrote these counsels on the end of his sash.
Chapter VI.
The admirable characters of Tsze-yû and Chü Po-yü.
1. The Master said, "Truly straightforward was the historiographer Yü. When good government prevailed in his state, he was like an arrow. When bad government prevailed, he was like an arrow.
2. "A superior man indeed is Chü Po-yü! When good government prevails in his state, he is to be found in office. When bad government prevails, he can roll his principles up, and keep them in his breast."
Chapter VII.
There are men with whom to speak, and men with whom to keep silence. The wise know them.
The Master said, "When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words."
Chapter VIII.
High natures value virtue more than life.
The Master said, "The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete."
Chapter IX.
How intercourse with the good aids the practice of virtue.
Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars."
Chapter X.
Certain rules, exemplified in the ancient dynasties, to be followed in governing:-- a reply to Yen Yüan.
1. Yen Yüan asked how the government of a country should be administered.
2. The Master said, "Follow the seasons of Hsiâ.
3. "Ride in the state carriage of Yin.
4. "Wear the ceremonial cap of Châu.
5. "Let the music be the Shâo with its pantomimes.
6. "Banish the songs of Chang, and keep far from specious talkers. The songs of Chang are licentious; specious talkers are dangerous."
Chapter XI.
The necessity of forethought and precaution.
The Master said, "If a man take no thought about what is distant, he will find sorrow near at hand."
Chapter XII.
The rarity of a true love of virtue.
The Master said, "It is all over! I have not seen one who loves virtue as he loves beauty."
Chapter XIII.
Against jealousy of others' talents:-- the case of Tsang Wan, and Hûi of Liû-hsiâ.
The Master said, "Was not Tsang Wan like one who had stolen his situation? He knew the virtue and the talents of Hûi of Liû-hsiâ, and yet did not procure that he should stand with him in court."
Chapter XIV.
The way to ward off resentments.
The Master said, "He who requires much from himself and little from others, will keep himself from being the object of resentment."
Chapter XV.
Nothing can be made of people who take things easily, not giving themselves the trouble to think.
The Master said, "When a man is not in the habit of saying -- 'What shall I think of this? What shall I think of this?' I can indeed do nothing with him!"
Chapter XVI.
Against frivolous talkers and superficial speculators.
The Master said, "When a number of people are together, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness;-- theirs is indeed a hard case."
Chapter XVII.
The conduct of the superior man is righteous, courteous, humble, and sincere.
The Master said, "The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man."
Chapter XVIII.
Our own incompetency, and not our reputation, the proper business of concern to us.
The Master said, "The superior man is distressed by his want of ability. He is not distressed by men's not knowing him."
Chapter XIX.
The superior man wishes to be had in remembrance.
The Master said, "The superior man dislikes the thought of his name not being mentioned after his death."
Chapter XX.
His own approbation is the superior man's rule. The approbation of others is the mean man's.
The Master said, "What the superior man seeks, is in himself. What the mean man seeks, is in others."
Chapter XXI.
The superior man is dignified and affable, without the faults to which those qualities often lead.
The Master said, "The superior man is dignified, but does not wrangle. He is sociable, but not a partisan."
Chapter XXII.
The superior man is discriminating in his employment of men and judging of statements.
The Master said, "The superior man does not promote a man simply on account of his words, nor does he put aside good words because of the man."
Chapter XXIII.
The great principle of reciprocity is the rule of life.
Tsze-kung asked, saying, "Is there one word which may serve as a rule of practice for all one's life?" The Master said, "Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others."
Chapter XXIV.
Confucius showed his respect for men by strict truthfulness in awarding praise or censure.
1. The Master said, "In my dealings with men, whose evil do I blame, whose goodness do I praise, beyond what is proper? If I do sometimes exceed in praise, there must be ground for it in my examination of the individual.
2. "This people supplied the ground why the three dynasties pursued the path of straightforwardness."
Chapter XXV.
Instances of the degeneracy of Confucius's times.
The Master said, "Even in my early days, a historiographer would leave a blank in his text, and he who had a horse would lend him to another to ride. Now, alas! there are no such things."
Chapter XXVI.
The danger of specious words, and of impatience.
The Master said, "Specious words confound virtue. Want of forbearance in small matters confounds great plans."
Chapter XXVII.
In judging of a man, we must not be guided by his being generally liked or disliked.
The Master said, "When the multitude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case."
Chapter XXVIII.
Priciples of duty an instrument in the hand of man.
The Master said, "A man can enlarge the principles which he follows; those principles do not enlarge the man."
Chapter XXIX.
The culpability of not reforming known faults.
The Master said, "To have faults and not to reform them, -- this, indeed, should be pronounced having faults."
Chapter XXX.
The fruitlessness of thinking, without reading.
The Master said, "I have been the whole day without eating, and the whole night without sleeping:-- occupied with thinking. It was of no use. The better plan is to learn."
Chapter XXXI.
The superior man should not be mercenary, but have truth for his object.
The Master said, "The object of the superior man is truth. Food is not his object. There is plowing;-- even in that there is sometimes want. So with learning;-- emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him."
Chapter XXXII.
How knowledge without virtue is not lasting, and to knowledge and virtue a ruler should add dignity and the rules of propriety.
1. The Master said, "When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again.
2. "When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him.
3. "When his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety:-- full excellence is not reached."
Chapter XXXIII.
How to know the superior man and the mean man; and their capacities.
The Master said, "The superior man cannot be known in little matters; but he may be intrusted with great concerns. The small man may not be intrusted with great concerns, but he may be known in little matters."
Chapter XXXIV.
Virtue more to man than water or fire, and never hurtful to him.
The Master said, "Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue."
Chapter XXXV.
Virtue personal and obligatory on every man.
The Master said, "Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher."
Chapter XXXVI.
The superior man's firmness is based on right.
The Master said, "The superior man is correctly firm, and not firm merely."
Chapter XXXVII.
The faithful minister.
The Master said, "A minister, in serving his prince, reverently discharges his duties, and makes his emolument a secondary consideration."
Chapter XXXVIII.
The comprehensiveness of teaching.
The Master said, "In teaching there should be no distinction of classes."
Chapter XXXIX.
Agreement in principle necessary to concord in plans.
The Master said, "Those whose courses are different cannot lay plans for one another."
Chapter XL.
Perspicuity the chief virtue of language.
The Master said, "In language it is simply required that it convey the meaning."
Chapter XLI.
Consideration of Confucius for the blind.
1. The music master, Mien, having called upon him, when they came to the steps, the Master said, "Here are the steps." When they came to the mat for the guest to sit upon, he said, "Here is the mat." When all were seated, the Master informed him, saying, "So and so is here; so and so is here."
2. The music master, Mien, having gone out, Tsze-chang asked, saying. "Is it the rule to tell those things to the music master?"
3. The Master said, "Yes. This is certainly the rule for those who lead the blind."