Response Essay 1 on De Bary and Lufrano, Sources of Chinese Tradition, “Confuciusand the Analects,” pp. 41-63.

 

Each response essay should be around 800 words, single-spaced, and should contain three parts: Summary, reflections and discussion/questions. In your essay,

you should first summarize the assigned reading in 200 words. Then, you should explain (i) how the reading is connected/relevant to the current topic/current chapter in

the textbook and (ii) how the topic discussed in the reading is similar to or different from a non-Chinese culture that you know (of) in 400 words. Lastly, you should raise a

critical question or issue you have when reading the reading in 200 words. Response essays receive high grades are those that show not only your understanding to the

class but also your own opinions to the topic.

;;.-
ra.f-.

‘:o=–
,nterpreted as the song of

d::-, –: aouernment (the cold wind
r *::. I-‘.. political relations were
t-,i.–,.-!

B

Qe=,::
E-

il

Chapter
3

CONFUCIUS AND THE ANALECTS

\r-c:.
T.

I.

hEt—,::

t-

!t=::-. – tsziibng.Shiiing -BWl

Kong Qiu (ssr-+ls B.c.E.) was
T?-*” among his. contemporaries as Kongzi orMaster Kong’ Among some rater rouo*.* tr.”*as honored as Kong Fuzi -,.ourMaster Kong,” which becam” th. brr; f;;.:Co.,fu”iur,,, the Latinized formthat has been widelv used in the west. ii i, ,tro common in the west to ac_knowledge the importance of confucius in the later history of china and ofEast Asia by designating the traditio., or norg,,t and practice with which hewas associated as confucianism. In,the languages of East Asia, however, thistradition has been identified instead ””itr,l?rourly group known as ru. Rumeans “soft,” “gentle,,, ,.enduring,,,

“nd,
,o_”ti_.r, i*.ri.,, Very likely theterm ru – evoking a commitment to l.rrrri.,g, ,”il;.;;**iJ”Jllro,,rn

ments, and the practice of rites ,rd musiJ_
whose notion

“i…r.ira more to o” *,,n o.””ti”T:J”:ilr.il*il1ffi:;prowess. confucius did not think of himserf as the founder of this tradition but
;'”,:::,H,?”.rr11keer

it alive in the world. His folrowers ,…, C”*
“,a,

Early sources suggest that confucius was born in the feudar state of Lu ineastern china into a family of the rower ,rnk, of the nobility, one that wasprobabry in straitened circumstancer. rt t .[rl tr,at by the midd]e of the sixthcentury the Zhou dynasty, whose found.., h. ho.ro.ed, was in an advancedstate of decrine, having lost much or it, ..J power and authority some h.vocenturies earlier’ warfare was endemic, as the .ur”r, of .or”ii; ,oa”, ,,.0

+ THE CHINESE TRADITION
IN ANTIqUITY

for territory and power. Uncertainty surrounded
the future of those states’ and’

in the eyes of many, shrouded the iate of civilization
itself. confucius emerged

as one of a number of s”horn.s who responded
to an apparent crisis of civili-

zation. He haveled from one feudal state to another’
seeking an audience with

various rulers and hoping to be employed by
one capable of sharing his vision’

He put forward the persplctive of the ru – his purpose having been
to promote

the style and manners of th” “oble Person
(iunzi) and the efficacy-of moral

for”” o. virtue (de), rather than violence and coercion’
as a strategy

for rulers’

Toward the end of his life, hisappointed but evidently
unembittered by

his

fril,rr. to gain an infuential poiiti”‘t office’ he continued
in the role of

a

terche, to”promote these same causes. Not immediately,
but over a period of

centuries, the significance of Confucius as a
teacher would become apparent,

and within a century or so he would acquire the
reputation of a sage’ In sub-

,.q,r”.rt centuries his example would be woven into
the fabric of an entire

culture as perhaps its most persistent Pattern’

The Analects is the single most important source
for understanding t

he

thought of confucius
“r,d

ih. traditions to which he subscribed. It is clearly,

ho*.”u.r, not a work that he himself wrote. The English
word analects (from

the Greek analekta) means
..a

selection,,, while the Chinese llt|e Lunyu may

be translated as “conversations.” This selection of
conversations was compiled

iy later followers, themselves apparently representing different
points of view’

Some evidently contributed to the written record
a century or more after Con-

fucius’s lifetime. The twenty short chapters or
books of the Analects contain’

amongotherthings,recollectio”sofconversationsthattranspiredamongCon-
fucius and his disciples or between confucius and

rulers of several

of the feudal

statesthathevisitedduringtheperipateticphaseofhisteachingcareer.There
are also descriptions of the”m”.,, brief but often telling

vignettes of the way he

appeared to those most intimately acquainted
with him’

MostoftheconversationsrecollectedintheAnalectsfocusonthepracti-
calities of interpersonal relationships, personal cultivation

in the context of

those relationships, and the relationshii of personal
cultivation on the part of

rulers and ministers to the conduct of government.
In many exchanges con-

fucius speaks about the conduct and the dispositions
of lhe

-iunzi-a
term

“o**onlytranslatedas”gentleman,””superiorman”‘or”nobleman'”Origi-
nally, the meaning of theie’m iunzi was “son of a lord”‘

but the descriptions

of i. iurzifo,rnJi.’ lhe Analects suggest something different’
Here-the iunzi

is less the noble man whose nobility J.riu.r from inherite
d social nobility than

the noble person whose nobility derives from personal
commitment and a de-

veloped *irol po*r, (de)’ Still, a careful reader of the Analects may discover
a

kind of tension in the text’s references lo the iunzi. on the
onehand, the term

seems to have a far more egalitarian implication than
it could have had in

earlier usage, since in the Confucian perspective
anyone could become aiunzi’

On the other hand, it is clear that one who aspired to become
a iunzi faced

shingent moral requir
than to behavior- Tht
charismatic porf,ier (r
meaning of “virtue”- t
tions.

Among the kin& a
and evidentlv expech
filial devotion (tio,r!,
vocabulary of Confirci
cenhal, expressing in
concem with hrrrnrn i
occur in the selectimm
may be inclined to en
and his followen, also r
what a human b.-g t
bedded in these drotry
pectations about nlrd
tivated human being-

Each of these thrm
figures into Confuciu

Eovemance as modelr
devotion to have a bear
that filial devotion prac
sphere. Humaneners.” i
procity. From a Confr
that a ruler can hare is I
as he himself would rmz
an ideal means for ord
of govemance becaux
presses his own virhrc r
and responsiveness 2r,r

The concept of the
ning) that had emerge
nificance,r finds ib wer
ordered process drat p
dividual life as well t”t
omiler, rather than a defl

r- In other hr*l”Uo*;
virhre,” and so on, but lhe g
i\Valcy-) or benevolence ilib

z See, for example. r.- i
3. See ch. z.

f ‘:. :.e states, and,
.,::-i:iius emerged

r::-: :iisis of civili-

e ;:: audience with

i,.-=,-n* his vision’

:: :=:n to promote
– .l -;,^r’ of moral
i =::=q\.

for rulers’

::<-.::tered bY his

ej … :he role of a
IL: , -r a Period of
i :<: :n-ie aPParent, :c. -i " 'age.

ln sub-

-:.,: cf an entire

r :::.:standing the
rii r. — : l. It is clearlY,
-.::- ::,dlects (from
: :.–3 LunYu maY
ie- – -, .i as comPiled
ft:=:.::rints of view’
:. r::r-are after Con-

=-<,:'::,ects contain,

i::–:.a among Con-
3 =. =’=-

of the feudal

3i: :.-::i Career’ There

E-,-::::. cf the waY he

: i-.: :. on the Practi-
3:r- .:, the context of

:.:: l: on the Part of
:-;:.’. =rchanges Con-

-i ‘:.: iunzi-a term
:r -:.;’cle man'” Origi-

L- :::: the descriPtions

r::.i .:,cicl nobilitY than

c:;:.n-ritment and a de-

l–:.;cts maY discover a

=-. :,ne
hand, the term

r- :: :ould have had in

e :cuid become aiunzi’

c
-:ecome a iunzi faced

Confucius and the Analects 43
stringent moral requirements that applied no less to attitude and motivation
than to behavior. The term de, which in earlier sources conveyed a sense of
charismatic power or force, almost magical in character, here takes on the
meaning of “virtue,” though without necessarily shedding its former associa-
tions.

Among the kinds of conduct that Confucius associated with moral nobility,
and evidently expected of the iunzi, perhaps the three most important were
filial devotion (xlao), humaneness (ren), and ritual decorum (/l). The moral
vocabulary of Confucius is by no means exhausted in these three, but these are
central, expressing in three distinct modes the Confucian awareness of

and

concern with human interrelatedness. Close attention to each of them as they
occur in the selections that follow should make clear that what Western readers
may be inclined to encounter as ideas are, from the perspective of Confucius
and his followers, also feelings and practices – understood to have a bearing on
what a human being will be like as a person, within as well as without. Em-
bedded in these thoughts are not simply behavioral rules or standards but ex-
pectations about what the practitioner of these virtues should be like as a cul-
tivated human being.

Each of these three practices – filiality, humaneness, and ritual decorum –
figures into Confucius’s views on government as well. Inasmuch as he sees
governance as modeled on the family, he understands the practice of filial
devotion to have a bearing on the stability of society as a whole. He is convinced
that filial devotion practiced within one’s family has ramifications in a far wider
sphere. Humaneness, associated with fellow feeling,l is bound up with reci-
procity. F’rom a Confucian perspective, perhaps the most important capacity
that a ruler can have is the capacity for recognizing that he must treat the people
as he himself would want to be treated in their position.2 Ritual, which affords
an ideal means for ordering one’s personal life, also represents the ideal mode
cf governance because the rites are the vehicle through which the ruler ex-
Dresses his own virtue or moral power and also encourages a sense of dignity
and respor-rsiveness among the people.

The concept of the Mandate of Heaven (or “what Heaven ordains,” tian-
‘ning) that had emerged in the earlyZhou period, with a largelypolitical sig-
rificance,r finds its way into his reflections on his own life, suggesting that the
rrdered process that prevails in the wider world is found to operate in an in-
liridual life as well (Analects z:4). And while it appears to be just that-an
rrder, rather than a deity – it is a beneficent presence, to which Confucius feels

r. in other translations ren is rendered as “Goodness,” “benevolence,” “kindness,” “supreme
::ue,” and so on, but the graph for ren refers to humankind, not abstract ideas of “Goodness”
‘” aley) or benevolence (literally, “goodwill”).

1. See ch. z.

//’IHECHI\ESE TRADITIONI\A\TIQUITYT

personally resPonsible, as well as a source of life’ support’ and
even a certain

austere comfort. He recognizes that it will not always be given to
human beings

to understand Heaven’s functioning, an insight that shows
up in his conversa-

tions and observations in a distinciive and often poignant interplay
of confi-

dence and resignation. There can be no expectation that the
reward for right

conduct o, p.rrrirh-.nt for its opposite will be immediately apparent
within

the lifetime of particular individuals: Heaven’s ordinations are
apparently ex-

pressed within a longer and larger frame’ Stilf he seems to believe that
human

tei,gs h^re a home in the naiural order and some assurance of the
ultimate

,ig.ri”fi.r.,.., and even resonance, of moral action’ There is something
remark-

,ily rrbtl. about this view and something immensely powerful as well’ a sub-

tlety and a Power that seem to have inhered
as much in the personality as in

the ideas of this very worldly teacher’

Selections from the Analects

ThereareenoughdifferencesinthewayConfucius,teachingisdescribedinthe
twenty chapters of the received text of the Analects to suggest that there

must have

been multiple recorders or compilers, ar-rd it seems clear that these chapters
must have

been incorporated into the text at different times. without attempting
to reconstruct

the historical strata of the work, we offer the following selections in an order
that

follows the arrangement of the received text as it has been known over
the course of

centuries to readers in China and in East Asia as a whole. For a cogent
attempt

to

reconstruct the text chronologicaliy, see Brooks and Brooks, The oiginal Analects’

Forthosewhopreferatopicalarrangement,thefollowingnumbereditemsinourtext
may serve as a guide to some of the major themes (The numbering of

passages follows

|ames Legge.)

Heaven, Mandate .,i i:-;
t4:37, 16:8, rte

Friends. friendship: —_ -.

Reverence:1:5. ::-. :: :_
Rightness, ri gh te ot, -:; -,:
Culture or refinentc-:: .^

The Way (Ddoti t:=.-. – .
Destiny, fate, allottei ,:,.
Words. rectification _: -:

r:r The Master i..:
learned, is that nol =.-. .
also a joy? To go ur.:=- :
to be a noble persor–

r:z Master You \. _
parents and fratem;. :-,.
against their superic:,

=

offend against therr s::e
to create disorder. T-.-.= :
root is established. -_.. ‘..,

root of humanenes.l-
r:3 The Master .a.:. –

in their appearance. ..
=: :

t:4Zengzi, said. -L=:

on behall ol others. i.;-.
=

I lailed to be trushrc:-_…-
to practice it?”

r:5 The Masler sa.:. ‘_

in the handling oi a::1::.
ical in expenditures. .:..:,

r:6 The Master .;.:.
respectful outside it. I-:= ,
living beings and in:=-:,
he has strength to sp;::. .

t:7 Zixia said, “O:.= :r –
atlraction, who in srr.-:j
who in serving his n-.=: ..

4. Zengzi was one c: :: –
times in the Analects z:.:
ch. ro).

– i:-: …en a certain
i=:.: -umanbeings
i -i: .- its conversa-
!t i.,:=::,ar Of Confi-
:i-= :=’.’.ard for right
f!E:-‘ :::flent Within
G :’: :lPalentlY ex-
E l<.-: ' = ihat human

trEl:: : tae ultimate
E :: .-,=:hing remark-
rt.—, =. se11, a sub-
r i-= -.:sonalitY as in

r.rr: -:.:ribed in the
6 :.’ :–.;e must have
ie–. – ‘::ersmusthave
E:-:: ‘.,: 😮 reconstruct
ts:: an order that

b.:’o: -: the course of
I:: . – -::nt attemPt to

s- It. –‘-inal Analects’
E:r-: – ::=ms in ouf text
rct–, – – : :assages follows

::- ) -:- ‘,16.t4.2\,t4:’77’

-L:: – -r. gtt37l’215’r3:3,

r- r,::- ::trS’ r7:9
t:- : ::. 6:2t,6:28,7:29′
< :. -::l:- t5.75, q:6,9b :<- : :i r:l;,2'.7, 415,6:9'

r:r;.’ l,;6′ rr3, t61; q:r3
:, :.!. ::r9. 1′.t3,9″1o, tr”25′

t—-. i::11, :12′.19, l2tZ2, l7t7′

Confucius and the Analects 45
Hedven, Mandate of Heaven (or Heaven’s ordinances): 2:4, 7:22,8:r9, rr:8, rz:5,

14:77, t6.8, tTirg
Friends, friendship:1:t, t;4, t:7, r:8, z:21
Reyerence: ljl, 2:7, 77:tg, t4:4r, ).gil
Rightness, righteousness (yi): 4:16,7:), t4:t3, tg:t
Culture or refinement (wen): r:6, 3:14, 6it6, 7:24,8t9,9:5, g:ro, 16:r
The Way (Dao): tz, tit4, 7:r5, 4:5, 4tr5,6:ro, B:r3, i:27, rzi19, r4:t, 15:28, 18:6
Destiny, fate, allotted span (ming): 6:2, 9:r, n:6, n:25, tz:2, r2i5, t4:2g, zoi3
Words, rectification of names: t.7, r:7,13:3, 16:8, t7:9,2o:j

r:r The Master said, “To learn, and at dr,re times to practice what one has
learned, is that not also a pleasure? To have friends come from afar, is that not
also a joy? To go unrecognized, yet without being embittered, is that not also
to be a noble person?”

r:z Master You [You Ruo] said, “Among those who are filial toward their
parents and fraternal toward their brothers, those who are inclined to offend
against their superiors are few indeed. Among those who are disinclined to
oflend against their superiors, there have never been any who are yet inclined
to create disorder. The noble person concerns himself with the root; when the
root is established, the way is born. Being filial and fraternal – is this not the
root of humaneness?”

r:3 The Master said, “Those who are clever in their words and pretentiors
in their appearance, yet are humane, are few indeed.”

14Zengzia said, “Each day I examine myself on three things: In planning
on behalf of others, have I failed to be loyal? when dealing with friends, have
I failed to be trushvorthy? on receiving what has been transmitted, have I failed
to practice it?”

r:5 The Master said, “ln ruling a state of a thousand chariots, one is reverent
in the handling of affairs and shows himself to be trushvorthy. one is econom-
ical in expenditures, loves the people, and uses them onlyatthe properseason.”

r:6 The Master said, “A young man is to be filial within his family and
respectful outside it. He is to be earnest and faithful, overflowing in his love for
living beings and intimate with those who are humane. If after such practice
he has strength to spare, he may use it in the study of culture.”

17 zixia said, “one who esteems the worthy and has little regard for sexual
atiraction, who in serving his parents is able to summon up his entire strength,
riho in serving his ruler is able to exert himself with utmost devotion, who in

q. zengzi was one of the most important of confucius’ followers. He is quoted numerous
:rnres in the Analects and is Confucius’ sole interlocutor in the Classic of Filial piety (see
:h. ro).

46 THE CHINESE TRADITION IN ANTIQUITY

interacting with friends shows himself trustworthy in his words – though it may
be said of him that he has not studied, I would definitely call him learned.”

r:8 The Master said, “If the noble person is not serious,s he will not inspire

awe, nor will his learning be sound. One should abide in loyalty y’nd trustwor-

thiness and should have no friends who are not his equal.6 If oy’e has faults,
one should not be afraid to change.” t

r:rr The Master said, “When a person’s father is alive, obserye his intentions.

After his father is no more, observe his actions. If for three,/ears he does not
change his father’s ways, he is worthy to be called filial.”

r:r.4 The Master said, “The noble person who seeks neither satiety in his
food nor comfort in his dwelling, who is diligent in his undertakings and careful

in his speech, who goes together with those who possess the Way in order to

be corrected by them – he is worthy to be called a lover of learning.”
n5Zigongsaid, “‘Poor yet free from flattery; rich yet free from pride.’

How

would that be?” The Master said, “That would do, but is not as good as ‘poor

yet finding joy in the Way, rich yet loving the rites.”‘
Zigongsaid, “The Ode says, ‘As with something cut, something filed, some-

thing cawed, something polished.’7 Does this tesemble what you were saying?”

The Master said, “With Si [Zigong] one can begin to talk about poetry. Being

told what is past, he knows what is to come.”

r:16 The Master said, “One should not grieve that one is unrecognized by

others; rather, one should grieve that one fails to recognize others.”

z:r The Master said, “One who governs through virtue may be compared to

the polestar, which occupies its place while the host of other stars pay homage

to it.”
z:3 The Master said, “Lead them by means of regulations and keep order

among them through punishments, and the people will evade them and will
lack any sense of shame.s Lead them through moral force (de) and keep order

among them through rites (/i), and they will have a sense of shame and will
also correct themselves.”

The followingpdssdge mightbe descibed astheworld’s shortest autobiography,inwhich

Confucius descibes, with exquisite brevity, his mafuration throughout the course of his

life.

z:4The Master said, “At fifteen, my heart was set upon learning; at thirty, I
had become established; at forty, I was no longer perplexed; at fifty, I knew

5. Literally, “heavy” or “weighty.”

6. I.e., in moral terms.

7. Quoting Ode 55, which describes a refined and elegant gentleman.

8. Or, as Arthur Waley interprets it, “se1f-respect.”

what is ordained I
heart’s desires cfl

z:5 Meng yi Z
discord.”WhenE
me about beingf,il
did you mean fort
serves them in eco
in accordancewill

z:6 MengWhf,
only concem shd

z:7 Ziyou t&l
devotion mearu b:
can provide nourftl

z:9 The Ma*rl
oppose me. It is rE
private after he h
stupid.”

z:rr The Mashrr
new may becornee

ztzThe Maserr
z:r4TheMaskr

person is exclusire, r
z:r5 The Matu

without leamingfod
zt7 The M&r

you know somethiq
know that you do d

z:r9 Duke AiIr d
submit?”TheMaer
the people will srrh
people will not nrbod

z:zr Someone rfl
government?” Th€M
‘Be filial. Just beiry [
government

“r WhWC

….-_

9. In Chinese, 6@EJ7.
35-37 (ClassicdDrrle,

ro. Unlike a tml, a d
to be merely a tool of oahcr

rr. Zhong you, also hr
u. Ruler of the s&dl
S.Classicof Ocllrd,

i:s i : :-: – though it maY
!:.:. ::– him learned'”
!–,r.-: .-= iiill not insPire
L – . :::’ and trustwor-
:.’-, l: one has faults,

r.t- – :::. c his intentions’
r -*:;: ,.ars he does not
L.—

El-: :.:.::-er satietY in his

c -,:.:-:iings
and careful

c\sstr: :,.: \\av in order to

c’.t: -: -.:rninq ”
: i:- -:: -om pride” How

1.,
. .: :s good as ‘Poor

-‘: ‘nq fiied. some-! —
iic ., -,: ‘. cu \\’ere saYing?”
tr- –.. .^ utPoetry’ Being

b; . .. ., :nrecognized bY
:{:€-:-:: :iers'”

I a–:—: :.:r be compared to
E :: : -.: stars PaY homage

‘ :t{–::-,:ns and keeP order

;6 . ,- =”ade them and will
rz-:,::- de, aodkeeP order
e ; :.r-:- of shame and will

*L – ;. : :’riob io gr aPhY, in which

j:r-:-.’- -ghoutthe course ofhis

=: -:on learning;
at thirtY’ I

!e: :e-lexed; at fiftY, I knew

Confucius and the Analects 47
what is ordained by Heaven;e at sixty, I obeyed; at seventy, I could follow my
heart’s desires without transgressing the line.,,

z:5 Meng Yi Zi asked about being filial. The Master said, “Let there be no
discord.” when Fan chi was driving him, the Master tord him, “Mengsun asked
me about being filial and I said, ‘Let there be no discord.”‘Fan chi sJid, ,.what
did you mean by that?” The Master said, “when one’s parents are alive, one
serves them in accordance with the rites; when they are dead, one buries

them

in accordance with the rites and sacrifices to them in accordance with the rites.’,

z:6 Meng wu Bo asked about being firiar. The Master said, “one’s parents,
only concern should be lest one become ill.,,

z:7 Ziyor asked about filial devotion. The Master said, .,Nowadays filial
devotion means being able to provide nourishment. But dogs and horses too
ca, provide nourishment. Unless one is reverent, where is thl difference?,’

z:9The Master said, “r talk with [yan] Hui for a whole day, and he does not
oppose me. It is as if he were stupid. But when I look into what he does in
private after he has withdrawn, he can be considered exemplary. Hui is not
stupid.”

z:rr The Master said, “one who reanimates the old so as to understand the
new may become a teacher.”

z:rz The Master said, “The noble person is not a tool.,,r0
z:r4 The Master said, “The noble person is inclusive, not exclusive; the small

person is exclusive, not inclusive.’,
z:r5 The Master said, “To learn without thinking is unavailing; to think

without learning is dangerous.”
z:ry The Master said, “you,tr shall I teach you what knowledge is? When

you know something, to know that you know it. When you do Iot know, to
know that you do not know it. This is knowledge.,,

z:rg Duke Ai12 asked, “What must be done so as to cause the people to
zubmit?” The Master replied, “Raise up the upright; put them over the crooked:
the people will submit. Raise up the crooked; fut them over the upright: the
people will not submit.” ISee rz:zz]

z:zr Someone said to confucius, “why does the Master not take part in
government?” The Master said, “what do the Documents say about being filialz
‘Be filial. Just being filial and friendly toward one’s brothers has its efiect on
government.’,, Why should one have to take part in government?,,

9. in chinese, tianming, also transrated in other contexts as the Mandate of Heaven. See pp.
)5-)7 (Classic of Documents).

ro Unlike a tool, a noble person is thought neither to have just one particular function nor
io be merely a tool of others.

u. Zhong You, also known as Zilu, was known especially for his impetuousness.
rz. Ruler of the state of Lu, 494-q6B s.c.r.
4. Classic of Documents, “Jun Chen.,, Legge, The Chinese Classics 3:535.

i:: :::-:-a:Ilan

48 THE CHINESE
TRADITION IN ANTI9UITY

3:3 The Master
said’ “If one is human yet

not humane – what can one
have

to do with rites? If or” i, rrr*^r,
yet noihumane -what

can one have to do

with music?”

3:4 Lin Fang asked
about what is fundamental

in rites’ The Master sall’

“rhi, i, indeed ” *”^’;;;’;;;;;
-f’^:;ffij:f

“‘ffiililH#}l
“*””rriu..

In mourning’ it is better to
express f

/
ties.”

?:u Someone asked
for an explanation of the

di sacrifice’ The Master said’

“I io not know’ lf I k’;; th” “*pl””tion.it
would be as if all-under-Heaven

were displaved right h”;;i ;” pi””a
to the palm of his hand’

3:rz “Sacrifice ^’
if;i;y *”‘” p”‘””t” *””” to sacrifice

to the spirits as if

thev were present’ ff’t ftl'”‘t”‘ “id’
“If I am not present at the sacrifice’

it is as

o -iil
ffi’i ffi,:il’ffi,’ “t* zlo”u,,”*,?ed the two dvnasties [Xia

and

#r[] fto* ‘”S””a
i’ it’

“ult”ttt
I follow the Zhou'”

3:r5 When the Master
entered the great temple

he asked about everything’

Someone ,aid, “Who *ill say that this
son of ti'” *” ol Zo’tta knows about

ritual? When ht t”‘”;’ ;; *”t”i “*’1″‘,
he asks about every”thing'”

The Mastei

i’r”ltJ
“f

it and said’ “This is the ritual'”

z:r8 The Master #;:i;il_o.”,, ,'”r1″,
according to the fullness of

rit-

,”f’- p.”pftwould consider this flattery'”

3:r9 Duke Di”g
;i;;;;'” “it’ ‘r'””rd

emplov his ministers’and
how

ministers should “*”
ttt”n ruler’ Confuci”””pli”d”‘The

ruler should employ

theministersaccordingtoritual;theministers’shouldservetherulerwithloy-
alt1,.”

4:r It is humaneness
that brings beauty to one’s

surroundings’ Should one

not make the choice to abide
in humaneness’ how could

one become known?

4:z The Master
*’U’i1)*’*n” is not humane is able

neither to abide for

long in hardship ‘;;;;
J;” for long t i1*:::mane

find peace in hu-

maneness; the knowing derive
profit from humaneness’

4:5 The M’u”‘ ;;:'””W;tl’ “‘a
honor are what people desire’

but one

should not abide i;;* if lt t””rrot 9″‘iot”
in accordance with the Way’

Poverty ,”d lo*ti”o”;;;;;f””prt {isl]ke’
but one should not avoid

them

if it cannot U” a”*”i””;;;i;:n; with
the Way’ lf the noble persou

reiects

humaneness, h”* ;;;h; ftllfiIl that name?
irtt

‘outt
person does not abandon

humaneness f”, ,””;;;;;r-it ”
,p””” of ,-*.r1. E'”” *hen hard-pressed

he

is bound to it, bound to it even
in time of danger'”

4:6TheMaster
said’ “I have not seen one who

loved humaneness’ nor one

r4. Confucius’s
“t;;;

*rved as an ofiEcial in Zou’ was
“the man of Zou”‘ making

thirln irrdir””t ‘nd
deprecatory reference to Confucius’

whohatedinhrm
hghly. One dol
humaniqtoa&tl
of a single da,vbcrr
was insuffcied-f

4r3 The h,{e
whatdifficuh”isl
ofwhat use are &

4r4 The hilerts
anxious about hrd
not being recopfr
tion-”

4r5 The N{&
ofi.” Tnngi e4
“Whatdidher.a
that is all.”

416 The I[*
small person fo u

4:zo The tr!’fa$

[deceased]frfteqr
4:25 The N,I&

5:7 Meng\ilhI
notknow.”Hea&
to manage tre d
is humane, I do n
a thousand horrf
as a govemor” H,
The Master safrL 1
court he mighbt
humane I do dl

5:rZrgongd.
refrain from &i4
which you herc{

5:r9 fi \Menzit
said, -Twice m*#

5:27 The Nflach

those as loral adt
as I do.”

r5. Confircius*
name, Qiu.

.i;: -“n one have
E. ..- have to do

, I-. \laster said,
*-:-.:-a than to be

€r: . z:–ze formali

r- l. : \laster said,
r -:–.::’ier-Heaven
h=-,:
cc :: ‘—– sPirits as if
t i-= ‘”-:iirce,

it is as

r i–‘.::rs lXia and

rei “. – :: elerything’
i Z’. -. – knorvs about
rr:,.-a.’The Master

: lc :–: -;llness of rit-

l.ss ::.-:–:ters and how

x:-:-=: tnouid emPloY

lrar –:-: ruler with 10y-

€c:.:’:-:s. Should one

ld c’:.= :ecome known?

>le :.=:ier to abide for

o;:-= ..:-d Peace in hu-

r::-. desire, but one
)orc-::.e sith the WaY’

r :i—-::ld not avoid them

h.e :.rble Person reiects

F:-::. does not abandon
r- ‘.i:-:r hard-Pressed he

ei :. -:naneness, nor one

,–11*r’, of Zou,” making

Confucius and the Analects 49
who hated inhumanity. one who loved humaneness would value nothingmore
highly. One who hated inhumanity would be humane so as not to allow in-
humanity to affect his person. Is there someone whose strength has for the space
ofa single day been devoted to humaneness? I have not seen one whose strength
was insufficient. It may have happened, but I have not seen it.”

4:r3 The Master said, “lf one can govern a state through rites and yielding,
what difficulty is there in this? If one cannot govern through rites and yielding,
of what use are the rites?”

4:r4 The Master said, “One is not anxious about having no office but is
anxious about having the wherewithal to hold office. one is not anxious about
not being recognized by others but is anxious about being worthy of recogni-
tion.”

4:r5 The Master said, “Shen! In my Way there is one thing that runs through-
out.” Zengzi said, ‘Yes.” When the Master had gone out the disciples asked,
“What did he mean?” Zengzi said, “The Master’s Way is loyalty and reciprocity,
that is all.”

4:16 The Master said, “The noble person is concerned with rightness; the
small person is concerned with profit.”

4:zo The Master said, “lf for three years one does not alter the ways of one’s
fdeceased] father, one may be called filia].”

4:z5The Master said, “Moral force is not solitary; itwillhave neighbors.,,

5:7 Meng Wu Bo asked whether Zilu was humane. The Master said, .,I do
not know.” He asked again. The Master said, “As for you, he might be employed
to manage the military levies in a state of a thousand chariots, but whether he
is humane, I do not know.” “What about Qiu?” The Master said, “In a town of
a thousand households or a family of a hundred chariots, he could be employed
as a governor, but whether he is humane I do not know.” “What about Chi?,,
The Master said, “As for chi, when he puts on his sash and takes his place in
court, he might be engaged in conversation with the guests, but whether he is
humane I do not know.”

5t Zigong said, “What I do not want others to do to me, I also want to
refrain from doing to others.” The Master said,”Zi, this is not something to
which you have attained.”

5:r9 Ji wenzi thought three times before acting. The Master heard of it and
said, “Twice might be enough.”

5:21 The Master said, “In a town of ten households, there must certainly be
those as loyal and trushvorthy as I,15 but none who care as much about learning
as I do.”

r5. Confucius actually does not use the first-person pronoun but refers to himselfby his given
name, Qiu.

16. Literally, “The ability to take
what is near and grasp the analogr

may be called the direction

.TTil.ffi[tity
of

,,our old peng, is unclear, but he is usually
taken to be the chinese

counterPart to Methuselah’

,O THE CHINESE
TRADITION IN ANTIQUITY

6:z Duke Ai asked who among the
disciples roved learning. confucius

re-

plied, “There was Yan Hui’ He llved
learning’ He did not transfer his

anger’

nor did he repeat ”
*i’;;;’ Ut’fottt””ttly’ his allotted sPan was short’and

he

died. Now that he i’ g”i;’i h”t not heaid of one
who loves learning”‘

6:5 The Master oia,-“e” for Hui’
h9 wlnt for three months without

his

mind’s departing f,o* h”*t”ness’ As for
the others’ they might persist for

a

;;;;;t;”rth,”uut that is all'” ., rr^..:– :,.”+ o .inole t
6:9 The Master ,’id:”‘H;; excellent was

Hui! Having lust a single bowl of

food and a single ladle of drink’ and
living in a narrow lane – others could not

have endured such hardship’ while
Hui’s ioy was unaltered’

How excellentwas

nt;”
Ran Qiu said, “It is not that

I do not delight in the Master’s’Way’
but

my strength i, i,’s”ffi”i””i:’iftt Master said’
“Tilose whose strength is insuf-

ilt.”t dr”op out midway, but now yo:r are setting
limits”‘

6:16 The Master said, “Where substance
preiails over refinement’ there is

the savage; *h.r” ,”fit’Ji’;;;;;’lt o'”.”‘t’ttnte’
there is the scribe; where

refinement ana ,,,U’t””-“t “” ‘y**tt’i”ally
ordere( there is the noble person'”

6:rg rhe Master said,,,Knowing it does
not compare with loving it; loving

it does not comPare with delighting
in iL

6:zo Fan Chi “k”d “bot’t”*isd”o*’
The Master said’ “Devote yourself

to

what must rightly be done for the
people; respect spiritual beings’

while keeping

at a distance r’o* *’l*-‘ rt’i’ *’yit “”litd
*Ldo*'” He asked about hu-

maneness’ ff,” Vt”t”-‘ “ia’
iO”t’*t’o is-humane first does what is difficult

and only thereafter ;;;;;;t himself with success’
This may be called hu-

maneness.”

6:zr The Master said,
.,The wise take ioy in water; the humane

take ioy in

mountains. Tht *i'” a'” active; the humane are
tranquil’ The wise enioy; the

humane endure'” [See 9:28]
6:z8 Zigong said, “Wiat would you say

of someone who broadly benefi
ted the

people
“nd

*a’
“blt

to ffi ;;;;t? Could he be called humane?”
The Master

said, “How would this bt ‘ “‘”ttlt
of humaneness? Surely he would

have to be a

sage? Even Yao and l;;;;;tt concerned about such
things’ fu for humane-

ness-you want to;;ilh yot””lflthen help others
to establish themselves’

You want to d”utlop ffiif int’ t'”ip others to develop
themselves’

Being able

to recognize on.”ff it’ ott'””‘ ot'” i’ ot’
the way to being humane'”r6

7:r The Master said,
“I hansmit butdo.not create’ In believing

in and loving

the ancients, I dare to compare myself
with our old Peng'”r7

7:zThe Master
ing others withoul

7:3 The Maste
discussed, hearirg
good without bein

7:5The Master
I have dreamed I r

7:7The Master
on up, I have nerr

7:8 The Master
do I explain anrth
for someone and I

7:r5 The Mase
for a pillow-io1′
not righffi:lly gain

7:r8 The Duke
him. The Master r
he is: so stined wil
to grieve, unconsc

7:r9 The Mask
one who loves the

7:zo These thir
disorder, spirib.

7:zrThe Master
to be among them.
good and change i

7:zz The Maste
me. What can Hru

7rz3 The Master
I conceal from you
done together with

7:24 There were
trustworthiness.z

18. Interpretations o

strengths, but in a spiril
r9. Dried meat, or (

one might offer.

zo. Confucius, h-art

that state’s ministers. fi
through this affirmation

zr. Referring to him
zz. Compare with d

– C,.nlucius re-
:::..:=r his anger’
::: :1oft. and he
i.=i….”5

r:.:-,. .’,ithout his

=.’;..:
:ersist for a

5i -: :,:lale bowl of

– ——-.:: could
not

H -..’ =r:ellent
was

: \1=’:.:’s \\raY, but

!e i:–.-:th is insuf-

rei-:::–=nt’ there is

: -. :..= .:ribe; r’vhere

::.= -,–ble Person'”
.,t . :rg it; loving

-l= -:= r’ourself to
-::-:. ‘nilekeePing
-: ,,i.d about hu-
irtt: ‘ ..1t is difficult
s :–:’. re called hu-

c :.,:-:re take ioY in
i I-= ‘ise enioY; the

; :- . =1.’. benefitedthe
i- ::-.’:-tl” The Master

r i< ,' :id have to be a i-:::, -\ tbr humane- r --,-::,:sh themselves' r =-.::-:.ltes.

Being able

L—- –i

F – i-. :: called the direction

;–. —<:: to be the Chinese

:E
.:

Confucius and the Analects 5r

7:zThe Master said, “Knowing it in silence, learning without tiring, instruct-

ing others without weariness – which of these may be found in me?”r8
7:7The Master said, “Virtue (de) not being cultivated, learning not being

discussed, hearing of rightness without being able to follow it, or of what is not

good without being able to change it-these are my sorrows.”

7:5 The Master said, “How extreme is my decline! It has been so long since

I have dreamed I saw the Duke of Zhou.”

7:7 The Master said, “From one who brought only a bundle of dried meatte

on up, I have never declined to give instruction to anyone.”

7:8 The Master said, “To one who is not eager I do not reveal anything, nor

do I explain anything to one who is not communicative. If I raise one corner
for someone and he cannot come back with the other three, I do not go on.”

7:r5 The Master said, “Having coarse rice to eat, water to drink, a bent arm

for a pillow- joy lies in the midst of this as well. Wealth and honor that are
not rightfully gained are to me as floating clouds.”

7:r8 The Duke of She asked Zilu about Confucius, and Zilu did not answer
him. The Master said, “Why did you not simply say, ‘This is the sort of person
he is: so stirred with devotion that he forgets to eat, so full of loy that he forgets
to grieve, unconscious even ofthe approach ofold age’?”

7:r9 The Master said, “l am not one who was born wiih knowledge; I am
one who loves the past and is diligent in seeking it.”

7:zo These things the Master did not speak about: anomalies, prodigies,
disorder, spirits.

7:zrThe Master said, “Walking along with three people, my teacher is sure

to be among them. I choose what is good in them and follow it and what is not

good and change it.”

7:zzThe Master said, “Heaven has given birth to the virtue (de) that is in
me. What can Huan Tuizo do to me?”

7:4The Master said, “You two or three, do you suppose there is something
I conceal from you? I have nothing that I conceal, and nothing I do that is not
done together with you two or three. This is Qirr.””

7:z4There were four things the Master taught: culture, conduct, loyalty, and

trustworthiness.22

rB. Interpretations of this passage vary. Confucius is generally understood to be suggesting his

strengths, but in a spirit of deep humility.
r9. Dried meat, or other food, was offered as a present for teachers. Here it suggests the least

one might offer.

zo. Confucius, traveling through the feudal state of Song, was set uPon by Huan Tui, one of

that state’s ministers. Though his life was apparently in danger, he allayed the fears of his followers

through this affirmation of confidence in the power of Heaven.

zr. Referring to himself by his given name.

zz. Compare with the list of things the Master reputedly did not speak about in 7:zo above.

23. Or officer.
24. Compare with 4:5 above.

52 THE CHINESE TRADITION
IN ANTIQUITY

729The Master said,
“Is humaneness far away? If I want to be humane’

then humaneness is here.”

7:77 TheMaster was mild and
yet strict, dignified and yet not severe’ cour-

teous and yet at ease.

8:TZengzisaid,”Themanofservicez3cannotbutbebroadandresolute’
His burden is heary, and his way is long’ Humaneness

is the burden that he

takes upon himself. Is it not heavy? Only in death does
his way come to an end’

Is it not long?”
8:r3TheMastersaid,”Earnestandfaithful’heloveslearningandclings

unto ieath to the good way. He neither enters a state
that is in peril nor dwells

in a state that is in disorder. When the Way is present
in the world’ he appears;

whentheWayisabsent,hehides’WhentheWayprevailsinastate’tobepoor
and lowly is cause for shame. When the Way is absent

in a state’ to be

rich and

honored is cause for shame.”za

8:rB The Master said, “Sublime, sublime-Shun and Yu
possessing all-

\nder-Heaven as if it were nothing to them'”- A,rgfi. Master said, “Great w”‘ Y’o ”
a ruler! How sublimel Heaven alone

irg..”t,andYaoalonetookitasamodel’HowboundlesslThepeoplecould
nrri no name for it. How sublime in the success of his achievements!

How

brilliant in the signs of his culture and discourse (wenzhang)\”

8:zrTheMastersaid,..InYulcanfindnofault.Abstemiousinhisfoodand
drink, he yet displayed the utmost filial devotion toward spiritual

beings’ Poorly

clad,heyetshowedtheutmosteleganceinhissacrificialrobeandheaddress’
Livinginahumbledwelling,heyetexertedallofhisstrengthontheditches
,.rd *”t”, channels. In Yu I can find no fault'”

There has been much discussion about why, in the following
passdge, confucius is said

to haye spoken,,liule,, about topics on which there are many
recorded pronouncements.

This is especially true in the case of humaneness, which is discusseil
dt mdny points in

the Analects. While there is no fully convincing answer
to this, one possibility is that in

many instances when confucius discusses humitneness, he seems
to have been responding

to questions from disciples, anil then guardedly’
ydening to leave the question and its

answer open-eniled. For him humaneness knew no limit anil
could not be explicitly

defined.

9:r The Master seldom spoke about
profit (li) and destiny (ming) and hu-

maneness (ren).

9:4 Four fti
dices, no obfu

9:5 The lflr
no more, doeo I
this culture,h
is not going b r

9:7 The lfie
ordinary fellm
from both en&

9:ro Yan Yur
delve into itd
The Master ff
culture and red
so. Having ed
right before ‘r.q

9:r3 The llta
“They are rudc-r
dwells, what nl

9:16 Standiq
ceases, night or

9:r7 The trlfir
much as he lom

9:25 The hfir
mander, butm

9:28 The N[a
rows; the coutrlp

rr:3 The }rfirrl
to delight him–

rr:6fitrGngE
“There was Yeer
(ming) was sld,

rr:8 WhenYr
Heaven is de$t’q

25. The mdlq
controlled bv scoil
ously made Loublcn

26. That is, in E
27. It is unctrcr r

the question or ttcr
28. The Nines
29. Compere rl

il .’ra:rt to be humane,

Elc ‘.:i not severe, cour-

t bt ,-:-‘ad and resolute’
lss ,: ::.. burden that he

il ..-.’, come to an end’

rrt– ,=:-ling and clings

*;: ., .r Peril nor dwells
tc —.: .’.,:rld. he appears;
ra:-‘ : : state, to be Poor
t =. ‘ ,::ie. to be

rich and

c :.,i’l: Possessing all-

cr ;-::–=el Heaven alone

oC.., Tne PeoPIe could
af i.-. =::ielements! How
g-:’.-‘

lbt:=.. -:s in his food and
m,i ,-,-.:;al beings’ PoorlY

,&.rt , :e and headdress’
hx .:=:-:l.h on the ditches

rlrai. ::,j: : iii. Confucius is said
r,’i :’ :;d Pronouncements’
: j’- ;! at manY Poinls in

E ::-:,. . :. 2ossibilitY is that in
r rtrt-.’ I ‘”erebeenresPonding
e1. :- ..:’. ; the question and its

i -: – ‘rtd not be exPlicitlY

rr,i -:.hnr (ming) and hu-

Confucius and the Analects 5)

9:4 Four things the Master eschewed: he had no PreconcePtions, no preiu-

dices, no obduracy, and no egotism.

9:5 The Master, being imperiled in Kuang,25 said, “Now that King Wen is
no more, does the culture not reside here?26 If Heaven had intended to destroy

this culture, Iater mortals would not have been able to share in it. And if Heaven

is not going to destroy this culture, what can the people of Kuang do to me?”

9:7 The Master said, “Have I knowledge? I have no knowledge. But if an
ordinary fellow asks me a question-as if empty, empty-27I knock it about
from boih ends until everything is yielded up.”

9:ro Yan Yuan, sighing deeply, said, “l look up to it and it is higher still; I
delve into it and it is harder yet. I look for it in front, and suddenly it is behind.

The Master skillfully leads a person step by step. He has broadened me with

culture and restrained me with ritual. When I wish to give it up, I cannot do
so. Having exerted all my ability, it is as if there were something standing up
right before me, and though I want to follow it, there is no way to do so.”

9:r3 The Master wanted to go and live among the Nine Yi.28 Someone said,
“They are rude. How can you do that?” The Master said, “Where a noble person

dwells, what rudeness can there be?”

9:16 Standing by a stream, the Master said, “Passing on like this, it never
ceases, night or day.”

9:r7 The Master said, “I have never seen anyone who loved virtue (du) as
much as he loved beauty (se).”

9:25 The Master said, “The Three Armies can be deprived of their com-
mander, but even a common person cannot be deprived of his will.”

9:28 The Master said, “The wise have no doubts; the humane have no sor-

rows; the courageous have no fears.”

rr:3 The Master said, “[Yan] Hui was of no help to me. Nothing I said failed

to delight him.”
u:6 Ji Kang Zi asked which of the disciples loved to learn. Confucius replied,

“There was Yan Hui. He loved to learn, but unfortunately his allotted span
(ming) was short, and he died. Now there is no one.”2e

n:8 Wren Yan Yuan died, the Master said, “Alas, Heaven is destroying me!
Heaven is destroying me!”

25. The most frequer-rtly encountered explanation is that Kuang was a border town variously

controlled by several feudal states. There Confucius was mistaken for someone who had previ-

ously made trouble in the town and was attacked in a case of mistaken identih.

26. That is, in himself.
27. It is unclear whether the description “as if empty, empty” refers to the person who asks

the question or the one who answers it.

28. The Nir-re were tribes living in the east.

zg. Cornpare with 6:z above.

54 THE CHINESE TRADITION
IN ANTIQUITY

urlr Jilu asked about sewing spiritual
beings’ The Master said’.’Before you

have learned to serve human beings, how can you
serve sPirits?”

“I venture to

ask about death.” “When you do not yet know life’ how
can you know about

death?”

tz3liZiranasked whether ZhongYou [Zilu] and Ran Qiu
could be called

great ririnisters. The Master said, “I ihot’ght you were going to
ask a different

[uestion, but you ask about
You and Qiu’ One who is called a great minister

,
seryes his ruler according to the way. when he cannot do so,

he quits’ Now

you and Qiu may be ciled ordinary ministers.”
“Then this means that they

will always follow him?” The Master said, “If it were a matter
of slaying father

or ruler, theY would not follow'”

lr.z5 Zilu, ZengXi, Ran You, and Gongxi Hua were seated
in attendance’

,-Jhe M”st”. said, “Never mind that I am a day older than you.30 Often you say,

lhil;.*g.rir”d” If you were to be recognized’ what would. you do?” Zilt
hastily re|Iedl “In ”

state of a thousand chariots’ hemmed in by great states’

beset by invading armies, and affiicted by famine -You”r if allowed
to govern

for the space of-thr.. years, could cause the people to have courage
and to

know their direction.” The Master smiled’

“Qiu, what about you?” He replied, “In a state of sixty or seventy /i32 square’

orevenfifu,orsixty_Qiu,l]ifallowedtogovernforthreeyears,could

enable

the people to have a sJificient livelihood. fu for ritual and music,

however, I

should have to wait for a noble person'”

“Chi,” what about you?” Heieplied, “I do not say that I am capable of
this’

yet I should like to learn it. At ceremonies in the ancestral temple
and at the

audiences ofthe lords at court, I should like, dressed in the
dark robe and black

caP, to serve as a minor assistant'”

‘:Dian,’r what about you?” As he paused in his playing lhe qin16 and
put the

inshument aside, he ,”ili.d,
..My wish differs from what these three have cho-

sen.,’The Master said,
iWhat haim is there in that? Each may speak his wish'”

He said, “At the end of spring, when the spring clothes
have been made’ I

should like to go with five or ,”i* youth, who have assumed
the cap, and with

six or seven young boys, to bathe in the River Yi’ to enioy the
breeze among

the rain ,lt rr, ,r,d to return home singing'” The Master sighed deeply and

said, “I am with Dian.”

3o.Confucius,whi]eacknowledgingindirectlythathisdisciplesrespecthiminPartbecause
ofhi, ag”, tries to ease their sense oi'”‘t”it’t and to encourage them to speak

openly’

3r. Referring to himself.

32. A li is equal to about one-third of a
mile’

33. Referring to himself.

34. Referring to Gongxi Hua’

35. Referring to ZengXi or Zeng
Dian’

36. A 6u”+tting”d musical
inshument, such as a zither’

llheul
did rm fi
his sisl\ f
dr”& nf
smil€d–*t
see a fEtrl
‘And me i
b€$idsnfrr
IfChiu

,r. yrr,
ingoncrtrr
c4n rrrrilT
rnrrrelrr I
em?- hffi
‘LooL tl
noftiug G!
Ttrugln

rmfu
*llherEi
errrPlq’ilBI
rmfup
sum” md r
g@lh6r

jhr
nawm fotf
mhtru-
@slt, homG,

rcgSh,
r*.*mffiii
rmdhou*
-u ldr
hirhfl[r”t

lsir ebr
lpffi’frnn d
mrd; | *'”i

.I

**
dft” Inecilhr

“cffiqfld
ry[ffi

hw”ftil
,p m#im

\lr’:.: ,:,d. “Before You
r.t ‘:.:-:’1”

“I venture to

E:E -:.- ‘. ru know about

R.;: – -: :ould be
called

:!r r: –: :: ask a different

=-,=
.: ” ireat minister

rr:f, -, . – . ne quits’ Now
‘–rl ‘,- ‘ ::,eans that theY
I i :– j:::: :i Javing father

rr-: ..=:=i in attendance’

=:– –
‘ Often You say,

.:;: :.i rou do?” Zilt
r.: .: -:- br great states,
Y:,- : ,,-:’,red to govern
rC :, -.’. :cUrage and tO

I r: : ‘=’,:nh lir2 square’
r =-::: =.:s. could

enable

?’:Z …: ::lusic. however, I

v,::-.. “= caPable of this’
sc:::=- :.mPle and at the
i: ‘ .= -‘ri robe and black

>ui -‘j ‘-:.. qin’6 and Put the
, .a =, :–.=.e three have cho-

L- E; – :–=’. sPeak his wish'”
:i:—,=, :-a..e been made, I

i .L\:–:.=: the caP, and with

– r -.. ‘. :he breeze among
r \1:’:=r .ighed deePlY and

k=..:: ::::ect him in Part because
3eE r:-. :: ‘Peak oPenlY’

Confucius and the Analects
SS

When the other three went out ZengXi remained behind and said, “What
did you think of the words of the others?” The Master said, “Each one spoke
his wish, that is all.” “Why did the Master smile at You?” “One governs a state
through ritual, and his words reflected no sense of yielding. This is why I
smiled.” “Was it not a state that Qiu wanted for himself?” “Yes, could one ever
see a territory of sixty or seventy li, or of fifty or sixty /1, that was not a state?”
‘And was it not a state that Chi wanted for himself?” “Yes, is there anyone
besides the lords who frequent the ancestral temple and the audiences at court?
If Chi were to play a minor role, who would play a maior one?”

rz:r Yan Yuan asked about humaneness. The Master said, “Through master-
ing oneself and returning to ritual one becomes humane. If for a single day <-rne can master oneself and return to ritual, the whole world will return to hu- maneness. Does the practice of humaneness come from oneself or from oth- ers?" Yan Yuan said, "May I ask about the specifics of this?" The Master said, "Look at nothing contrary to ritual; listen to nothing contrary to ritual; say nothing contrary to ritual; do nothing contrary to ritual." Yan Yuan said, "Though unintelligent, Hui37 requests leave to put these words into practice."

ez Zhonggong lRan Yongl asked about humaneness. The Master said,
“Wher-r going abroad, treat everyone as if you were receiving a great guest; when
employing the people, do so as if assisting in a great sacrifice. What you do not
want for yourself, do not do to others. There should be no resentment in the
state, and no resentment in the family.” Zhonggong said, “Though unintelli-
gent, Yong requests leave to put these words into practice.”

rz:3 Sima Niu asked about humaneness. The Master said, “The humane
person is cautious in his speech.”r8 Sima Niu said, “Cautious of speech! Is this
rvhat you mean by humaneness?” The Master said, “When doing it is so diffi-
cuit, how can one be without caution in speaking about it?”

rz:5 Sima Niu, grievingly, said, “Other men all have brothers; I alone have
none.”3e Zixia said, “Shang.o has heard this: Death and life are ordained; wealth
and honor depend on Heaven. If the noble person is reverent, unfailingly cour-
teous toward others, and observant of the rites, then all within the four seas are
his brothers. Why should he be distressed at having no brothers?”

o1 Zigong asked about government. The Master said, “sufficient food,
sufficient military force, the confidence of the people.” Zigong said, “If one
had, unavoidably, to dispense with one of these three, which of them should

37. Referring to himsell

38. There is a pun here, humaneness (ren)beinga homophone of”cautious” (ren). The hvo
::e t.ritten with different Chinese characters.

39. It was not that he actually had no brothers but that he was worried about his elder brother,
:i’:an Tui, who was an enemy of Confucius. See 7:zz above.

4:. Relerring lo himself.

56 THE CHINESE TRADITION IN ANTIQUITY

go first?” The Master said, “Get rid of the military'” Zigong said, “lf one had,

unavoidably, to dispense with one of the remaining two, which should go first?”

The Master said, “Dispense with the food. Since ancient times there has always

been death, but without confidence a people cannot stand'”

rz:1 Duke f ing of Qi asked Confucius about government. Confucius repiied,

“Let the ruler be a ruler; the minister, a minister; the father, a father; the son,

a son.,,
.,Excellent,”

said the duke. “Truly, if the ruler is not a ruler, the subiect

is not a subject, the father is not a father, and the son is not a son, though I

have grain, will I get to eat it?”
n,igJiKangZi asked Confucius about government, saying, “How would it

be if one killed those who do not possess the Way in order to benefit those who

do possess it?” Confucius replied, “Sir, in conducting your government, why

use killing? If you, sir, want goodness, the people will be good’ The virtue of

the noble person is like the wind, and the virtue of small people is like grass.

When the wind blows over the grass, the grass must bend'”

n..zzFan Chi asked about humaneness. The Master said, “lt is loving peo-

ple.” He asked about wisdom. The Master said, “lt is knowing people'” When

Fan Chi did not understand, the Master said, “Raise up the upright, put them

over the crooked, and you should be able to cause the crooked to become

upright.”
After Fan Chi had withdrawn, he saw Zixia and said, “A while ago I went to

see the Master and asked him about wisdom. The Master said, ‘Raise up the

upright, put them over the crooked, and you should be able to cause the crooked

to become upright.’What did he mean?” Zixia said, “How rich this saying isl

When Shun possessed all-under-Heaven, he selected from among the people

as a whole and employed Gao Yao, which caused all who were not humane to

go far away. When Tang possessed all-under-Heaven, he selected from among

the people as a whole and employed Yi Yn, which caused all who were not

humane to go far away.”

337;1!rt said, “The ruler of wei has been waiting for the Master to admin-

ister his government. What should come first?” The Master said, “What is

necessary is the rectification of names .” Zilusaid, “Could this be so? The Master

is wide of the mark. Why should there be this rectification?” The Master said,

“How uncultivated, You! In regard to what he does not know, the noble Pelson
is cautiously reserved. If names are not rectified, then language will not be
appropriate, and if language is not appropriate, affairs will not be successfully

carried out. If affairs are not successfully carried out’ rites and music will not

flourish, and if rites and music do not flourisl-r, punishments will not hit the

mark. If punishments do not hit the mark, the people will have nowhere to put

hand or foot. Therefore the names used by the noble person must be appropriate

for speech, and his speech must be appropriate for action. In regard to language,

the noble person allows no carelessness, that is all.”

13:6 The Master said, “lf one is correct in one’s Person, things will be ac-

complished witho., : .,,
although one give. :. _=

r3:9 When the \l=,:=
said, “How DUrl€rc_: –..
numerous, what mr:= , –
You said, ‘And rli:… -_-
them?” He repliec. -I==

13:16 The Duke :
who are nearbr si:, _.
tracted. ”

3l7 Having be::_,,
The Master said. “D- -.
one desires quick rl.__:
vantages, greai attl-r, ,

r3:r8 The Duke : :-
one Upright Gong I-..
him.” Confucius sr,a. –
that. A father is shel:=.=_
rightness lies in thi..-

r3:r9 Fan Chi a.r=:
courtesy; in the co:j__:
Even if one is amc:: :-

r3:zr The Maste r … _
lo associate with. I -._.-=:
The madly ardent : : .
reslrained have thin., — =,

r7:4The Maste:,=.: –
the small person is r:..: :

t1:zgThe N,Iaste. ,= :
lor seven years, the,. ,.-. – _ _

t3:3o The N.laste- ,= :
them is to throu th::

r4:r [Yuan] Xian “,. =
rn a state, to be thir…’.
rn a state, to be thin.. .

r-4:z “Relinquish:..
= . .

be considered to be ., .- .- .
doing what is ditfic,:.-
1\now.

4r. Presumabll, a sr::.: :-

: iai6. “if one had,
r: .i.ould go first?”
r. =ere has alwaYs

. C ::-.i-icius rePlied,

:r. . iiher; the son,
I a :–:1. the subiect

…: : :on. though I

r–:;. “Ho\\’would it

:: i=.-rlt those who
c =:.:nlment, whY

=….
th. virtue of

[-.:,e is like grass’

a:.: -l: is loving Peo-
s-.:. :toP1e'” When
i< --:::ght, Put them : :: , sed to become

‘,\ ; ,..-t ago I went to
E: :…1,

‘Raise uP the

E :: , : -r.e ihe crooked
r* –,r ihis saYing isl
3r: ;—ong the PeoPle
c e::= not humane to

: =-=:i:d from
among

r:-.-: :ll s’ho were not

r:.= \laster to admin-
\[=.::i said, “What is

i. ::… :e so? The Master

E,::.– The Master said,

k: -‘.,, . the noble Person
n .:r-l.iage will not be
.:.. ;,ot be successfullY
r::- ;nd music will not
l=.=nts u’ill not hit the

“—-
:.a. e nowhere to Put

::: :- :iust be aPProPriate

x– la regard to language,

t:’:r. things will be ac-

Confucius and the Analects 57
complished without one’s issuing orders. If one is not correct in one’s person,
aithough one gives orders, they will not be followed.”

r3:9 When the Master went to Wei, Ran You served as his driver. The Master
said, “How numerous the people arel” Ran You said, “Since they are already
numerous, what more should be done for them?” He said, “Enrich them.” Ran
You said, “And when they have been enriched, what more can be done for
them?” He replied, “Teach them.”

13:16 The Duke of She asked about government. The Master said, “Those
who are nearby should be pleased, and those who are far off should be at-
tracted.”

ry:ry Having become prefect of Qufu, Zixia inquired about government.
The Master said, “Do not desire quick results, nor look for small advantages. If
one desires quick results, one will not succeed, and if one looks for small ad-
vantages, great affairs will not be brought to completion.”

r3:r8 The Duke of She told Confucius, “ln our part of.the country there is
one Upright Gong. His father stole a sheep, and the son bore witness against
him.” Confucius said, “ln our part of the country, the upright are different from
that. A father is sheltered by his son, and a son is sheltered by his father. Up-
rightness lies in this.”

r3:r9 Fan Chi asked about humaneness. The Master said, “ln private life,
courtesy; in the conduct of affairs, reverence; in relations with others, loyaity.
Even if one is among the Yi and the Di this should not be set aside.”

r3:zr The Master said, “Since I cannot get those who follow the middle way
to associate with, I must accept the madly ardent and the cautiously restrained.
The madly ardent go forward and seize their opportunities, while the cautiously
restrained have things that they will not do.”

r3:23 The Master said, “The noble person is conciliatory but not conformist;
the small person is conformist but not conciliatory.”

13:29 The Master said, “When a good man has taught the common people
lbr seven years, they should be ready to be employed in war.”

r3:3o The Master said, “To lead the people to war without having taught
ihem is to throw them away.”

r4:r [Yuan] Xian asked about shame. The Master said, “When the Way exists
in a state, to be thinking mainly of one’s salary; when the Way does not exist
:n a state, to be thinking mainly of one’s salary – this is shameful.”

r4:z “Relinquishing arrogance, boasting, resentment, and covetousness may
:e considered to be humaneness.”4r The Master said, “This may be considered

-oing what is difficult, but whether it can be considered humaneness, I do not
r:to\1,.”

:r. Presumably a statement by Yuan Xian, the questioner in the preceding paragraph.

58 THE CHINESE TRADITION IN ANTIQUITY

4l The Master said, “lt may happen that the noble person is not humane,
but never that the small person is humane.”

4t3 Zilu inquired about the complete man. The Master said, “Were one
as knowledgeable as zangwuzhong, as free from desire as Gongchuo, as cou-

rageous as Zhuang ziof Bian, as accomplished as Ran Qiu, and also refined
through rites and music, he could indeed be called a complete man.” Then he

said, “ln the present day what need is there for a complete man to be like this?

If, seeing the prospect of gain, he thinks of rightness; confronting danger, he is

prepared to sacrifice his life; faced with an old agreement, he does not forget

. what he always said – he too can be considered a complete man.”
\ 4:8 Zigong said, “surely Guan Zhongaa was not humane?” When Duke

H\mn killed his brother, Jiu, Guan Zhong was unable to die with Jiu and

even became prime minister to Duke Huan.” The Master said, “Guan Zhong

became prime minister to Duke Huan and made him hegemon among the

lords, uniting and reforming all-under-Heaven. Down to the present day the

common people continue to receive benefits from this. Had it not been for
Guan Zhong we would be wearing our hair unbound and folding our robes to

the left.ar How can this be compared to the ordinary fidelity of the common

man and woman who might commit suicide in a ditch without anyone’s know-

ing of it?”

4:z7Zlluasked how to serve a ruler. The Master said, ‘You may not deceive

him, but you may stand up to him.”
r4:z5The Master said, “In ancient times learning was for the sake of oneself,

whereas now learning is for the sake of others'”#

r4:zgThe noble person is ashamed if his words exceed his actions.

14:36 Someone said, “What do you think of the saying, ‘Respond to iniury

with virtue (de)’?” The Master said, “How then will you respond to virtue?
Respond to iniury with uprightness and to virtue with virtue.”

1437The Master said, “There is no one who knows me.” Zigongsaid, “How

could it be that no one knows you?” The Master said, “I bear neither a grievance

against Heaven nor a grudge against men. And as learning here below pene-

trates to what is above, it must be Heaven that knows me!”

4:4rZi1u was lodging for the night at the Stone Gate. The gatekeeper asked

where he came from. Zilu said, “From the Kong family.” The gatekeeper said,
“Isn’t that the one who, although knowing it’s no use, keeps workinganyway?”

4:45 Ziiru asked about the noble Person. The Master said,
“He cultivates

42. Guan Zhong was a Legalist minister famous for his service to the hegemon, Duke
Huan

of Qi. Some of the statements attributed to Confucius in the Analects are citical of Guan Zhong,

and others, like the one that follows here, are laudatory perhaps suggesting different views among

the compilers of the text.

43. In the style common among the non-Chinese tribes.

44. 1.e., in order to gain their approval rather than for the full development of the self.

himself with rm
order to bringpea
cultivates himsdf
as to give peaccb

t5:r Duke IjrR
have heard abodl
ment of hoopc-‘T

When he cnae i
so that none crerci
person also s ‘ft* I
suffers poverty, brl

r5:zTheMatu
and rememben ft
Master said, ‘It ir r

r5:3 The l\{ash
deed.”

r5:4 The Matu
not Shun an Pxrrl
reverent and Ec r

r5:8 The lvferer
humane person sd
that they sacrifice fl

r5:ro Yan Yuam e
calendar ofdre )Cra
the Zhou. As form
stay away from a&
dangerous.’

r5:rr The N{aG
surely encounteru

r5:r8 The l{atu
ability, not abortfi

r5:47igoog*

45.ThisO*
The image cuncrrcdhrl

+6-Th. po6&io{f
47. Thesft@-d’fr

es his suc.ccssor. r-[1
sho, completing $rc c
fucc. InAnaIa ref Cr
endfrfec&’B@4fl

k :t:.–r is not humane’

.: .aid, “Were one

-l:ngchuo, as
cou-

:nd also refined

. man.” Then he
–.: to be like this?

–:rne danger, he is

… does not forget

-:.”:cl” \\’hen Duke
. :- jie tith )iu and

: ..-j. “Guan Zhong

:–.: ii not been for

– : .irng our robes to
t ‘ -. rf the common

-: anr-one’s know-

.: mav not deceive

E.., : : –:: sake of oneself’

ar:::i :’:. actions’
e -. -i. Reipond io iniurY
r– -, :esPond to virtue?
Jr– .::–.”
rE.: –:

‘ Zigongsaid, “How
i — =.: reithera grievance
r .=—-.:–a here beiow Pene-
cqs ::-:

: G-::= T:e gatekeePer asked

* ‘ The gatekeePersaid’
.—. \:.Ji $orking anYwaY?”
r \r-..:.: said, “He cultivates

r.-:: : –:.i hegemon, Duke Huan
r–; r :: ::. critical of Guan Zhong’
:c: a;::::rg differentviews among

i.

:e :, :. . eloPment o[ the se]f’

Confucius and the Analects 59
himself with reverence.” “Is that all there is to it?” “He cultivates himself in
order to bring peace to others.” “Is that all there is to it?” The Master said,

*He

cultivates himself so as to give peace to all the people. cultivating oneself so
as to give peace to all the people – Yao and Shun were also anxious about this.”

r5:r Duke Ling of wei asked confucius about tactics. confucius replied, “I
have heard about sacrificial vessels but have learned nothing about the deploy-
ment of troops.” The next day he made his departure.

when he was in chen, the provisions ran out and his followers were sick,
so that none were able to rise. Zilu, appearing aggrieved, said, “Does the noble
person also suffer such poverty?” The Master said, “The noble person indeed
suffers poverty, but when it afflicts the small man he is swept away.”

r5:z The Master said, “Zi, do you think of me as one who learns many things
and remembers them all?” He replied, “Yes. But perhaps this is not so?’, The
Master said, “It is not. with me there is the one that runs throughout it all.”45

r5:3 The Master said, “You, those who understand virtue (de) are few in-
deed.”

r5:4 The Master said, “As for governing through nonassertion (wu-wei), was
not Shun an example of this? what did he do? All he did was make himself
reverent and face southa6 in a correct posture, that is all.”

r5:B The Master said, “It does not happen that the dedicated officer and the
humane person seek life if it means harming their humaneness. It does happen
that they sacrifice their lives so as to complete their humaneness.,,

r5:ro Yan Yuan asked about governing a state. The Master said, ,,Follow the
calendar of the Xia, ride in the carriage of the Yin, wear the ceremonial cap of
the Zhou. As for music, let it be the shao and the wu.a7 Banish the Zheng songs;
stay away from artful talkers. The Zheng songs are licentious; arsul talkers are
dangerous.”

r5:rr The Master said, “A person who has no regard for what is distant will
surely encounter sorrow close by.”

r5:r8 The Master said, “The noble person is anxious about his own ]ack of
ability, not about the failure of others to recognize him.”

ryzyZigong asked, “ls there one word that one can act upon throughout

45. This is sometimes translated as “With me, there is one thread that runs right through it.”
The image conveyed by the verb guanisrhatof cowrie shells threaded on a single string.

,16. The position of the ruler is to face south.

47. The shao music is associated with the sage king Shun, who, having been selecied by yao
as his successor, came to rule upon Yao’s abdication. The uu music is associated with King wu,
who, completing the conquest begun by his father, King wen, came to rule through military
force. In Analects 3:25 Confucius is quoted as saying that the sftao music is perfectly beautiful
and perfectly good, while the wu music is perfectly beautiful but not perfectly good.

6o THE CHINESE TRADITION IN ANTIQUITY

the course of one’s life?” The Master said, “Reciprocity (shu) – what you would
not want for yourself, do not do to others'”

5:zTTheMastersaid,..Whenallofthepeopledislikeaman,itisnecessary
to investigate the situation; when all of the people like a man’ it is necessary

to

investigate the situation.”

,5,r8 Th” Master said, “A human being can enlarge the Way, but the Way

cannot enlarge a human being.”

r5:3o The Master said, “I have spent an entire day without eating, and an

entire night without sleeping, so as to think’ It was of no use’ It is better to

learn.”
‘

ry3zTheMastersaid,..Whenaperson,sknowledgeissufficienttoattainit,
Urt

-t

i, humaneness does not allow him to hold on to it, he may get it but will

inevitably lose it again. when his knowledge is sufficient to attain it, and his

humaneness allows him to hold on to it, but yet he cannot goveln with dignity,

the people will not respect him. If his knowledge is sufficient to attain, and his

hr^rn”.,.r, allows him to hold on to it, and he governs with dignity yet does

not act in accordance with the rites, it will still not be good'”

r5:35 The Master said, “In the matter of humaneness, one should not defer

even to one’s teacher.”

r5:38 The Master said, “In education there should be no class distinctions.”

16:r The head of the fi family was about to attack Zhuanyu.a8 Ran You and

Jiluae saw Confucius and said, “The fi family is about to become involved5o
with Zhuanyu.,, confucius said, “Qiu lRan You], are you not at fault here?

Now Zhuanyu was made by the former kings5r to preside ovel eastern Meng

mountain. Moreover, it is within the state [of Lu], and its ruler is minister to

the altars of land and grain’ How can it be attacked?”

Ran You said, “our master wants it. Neither of us hryo ministers wants it'”

Confucius said, “Qiu, Zhou Ren had a saying, ‘When one has strength to

display, let him join the ranks; when he is unable to do so, let him quit.’ of
what use are those assistants who do not sustain one when he is in peril nor

support him when he falls? Besides, what you have said is wrong. If the tiger

or the rhinoceros escapes from its cage, oI a piece of tortoiseshell or iade is

damaged in its box, whose fault is that?”

Rr., you said, “But now Zhuanyu is strong, and close to Bi, and if it is not

taken now, it is sure to become a source of trouble for his sons and grandsons

4g. Zhuanyu was a small “attached” state or
dependency within the state of Lu that had been

assigned by the Zhou house the responsibili$ of sacrificing to the eastern Meng mountain.
It

.,rrlboutio be attacked by the head of the |i family, one of the ruling families of Lu’

49. AIso known as Zilu.

5o. Here, a euphemism for an attack.

5r. Referring to the Zhou rulers.

in later generations.” Conlt
someone denies that he rz
it.5z Qius: has heard that d
not that the population u r
that the people are poor hi
distribution, there sill be n
sparseness of populahon: rl
it is. Therefore u’hen tho-.c
culture and virtue so as b,
one brings them peace. \o
the people who are tar ott :
His own territon. is diuded
cannot preserve it, ret he g I
state. I fear that the troublc
screen of their o\rrl coufi_-

16:8 Confucius said- -Th
awe of the ordinances of Hc
and he is in awe of the rs
ordinances of Hear.en- is rs
men; and he ridicules the rr

16:9 Confucius said- -Tho
the next are those s-ho com
learn through painful aierbr
exertion, do not leam: thoe;

ry:zThe Master said. -Br n
r7:3 The Master said- -lt u

highest category or rr-ho- r€r
do not change.”

ry:6 Zizhang asked Conru
who could carry out the tne c
beg to ask what ther.are.- -Rc

kindness. If you are respectlul
will win the multitude: ir- rq:

52. The suggestion seerr-i tc Lc i
tacidy, while claiming thai S.e ::v:r

53. The Chinese characte: :; rri
54. AJso translated as the -\t=E
55. This simple obsenzhc: .:i

sith regard [o human nature ;–i =i’xesco “Statement on Race- >.:>H

hat r ou rvould

rt is necessary

r:. neCesSary tO

s. but the WaY

eahng. and an

. It is better to

ient io attain it,

rr :ei it but will
Eai: it. and his

5-r x ith dignitY,

r a:-;in. and his

.ig.iq vet does

frculd not defer

rss jr.tinctions.”

r ” fun You and
so:::t inl-olved5o
m :: ilult here?
er =a.tern Meng

ile: i. minister to

h:.::rs s’ants it.”
e h:. strength to
le: :Ltm quit.’Of
he :. in Peril nor
.’rcr:. If the tiger
i.e.nell or jade is

Br. and if it is not

c’n-. and grandsons

e :: Lu that had been
::’l ).1:ng mountair-r’ Il

rr:u-:.: oi Lu’

Confucius and the Analects 6r
in later generations.” Confucius said, “Qiu, the noble person is offended when
someone denies that he wants something but yet insists on making a case for
it.sz girs; has heard that the rulers of states and the heads of families ‘worry
not that the population is sparse but that it is unevenly distributed; worry not
that the people are poor but that they are not at peace.’ For when there is even
distribution, there will be no poverty; when there is harmony, there will be no
sparseness of population; when there is peace, there will be no upheaval. Thus
it is. Therefore when those who are far off do not submit, one cultivates one’s
culture and virtue so as to attract them, and when they have been attracted,
one brings them peace. Now You and Qiu are assisting a ruler who finds that
the people who are far off are not submissive, nor is he able to attract them.
His own territory is divided and disintegrating, disunited and disrupted. He
cannot preserve it, yet he is planning to wield shield and dagger axe within the
state. I fear that the trouble of the Jisun lies not in Zhuanyu but within the
screen of their own court.”

16:8 Confucius said, “The noble person has three objects of awe: he is in
awe of the ordinances of Heaven (tianming).,ta he is in awe of the great man;
and he is in awe of the words of the sage. The small man, not knowing the
ordinances of Heaven, is not in awe of them; he is disrespectful toward great
men; and he ridicules the words of the sages.”

16:9 Confucius said, “Those who are born knowing it are of the highest kind;
the next are those who come to know it through study; and then those who
learn through painful exertion. Finally there are those who, despite painful
exertion, do not learn; these are the lowest among the

people.”

t7:zThe Master said, “By nature close together; through practice set apart.,,s;
r7:3 The Master said, “lt is only those whose knowledge places them in the

highest category or whose ignorance places them in the lowest category who
do not change.”

ry:6 Zizhang asked Confucius about humaneness. Confucius said, “One
who could carry out the five everywhere under Heaven would be humane.,, “l
beg to ask what they are.” “Respect, liberality, trustworthiness, earnestness, and
kindness. Ifyou are respectful, you will have no regret; ifyou are liberal, you
will win the multitude; if you are trustworthy, you will be trusted; if you are

52. The suggestion seems to be that Ran You and Zilu actually support the war policy, at least
tacitly, while claiming that the responsibility lies with the ruler whom they serve.

53. The Chinese character is different; here Confucius is referring to himself.

54. Also translated as the “Mandate of Heaven.”

55. Thrs simple observation attributed to Confticius was agreed upon as the essential truth
with regard to human nature and racial difference by a group of internatiorral experts in the
urvnsco “Statement on Race” published in July r95o.

TTIE CHINESE TRADITION IN
ANTIQUITY

6Z TTIE CHIN$SB T[

earnest, you will be effective;
if you are kind’ you will be able

to influence

“*r”jl’rn” Master said, “Little :”:” *lv
u::::T,:ll”:.’i*l

rtl;,ou””
The Odes may be used for stimulation’

for contemplation’ and for
sociabilig”

Through them you are able to
express yo” g’i”u”t”es’ At home they

may be

used to serve your p”‘””o and’ abroad’
to serve vour ruler’ Through

them you

may gain broad acquaintance
with the t'”nt’ oi bi’ds and animals’

plants and

“”1s7’r, The Master said, “The village
paragol is the thief of virhre'”

r7:r9 The Master ‘”ii’
‘lr

‘”otfd”p”f”t
t’ot to speak'” Zigong said’

“If the

Master did not speak’ tit-” *t'”‘ *o”li *t disciples
have to record?” The Master

said, “Does Heaven ‘r”liiii”
r”u”””‘o”‘ follow their course’ and

the hun-

dredcreah-rre””bo”‘-WhatspeakingdoesHeavendo?”

ry’.zrZaiWo inquiied
aboutihe three years of mourning’56

saying that one

year was quite long “”ougi”
“’11:1 ft*t years the noble person does not per-

form the rites, the ‘lt”‘ ‘i”‘t
fall into neglect’ If for three

years he does not

perform music, *”t;”;il;ii-i* t”i”lrhe
old grain will have been ex-

hausted; the new grain will have
sprung up’ Fresh d”rilling will

have brought

into being new fire’ ;;;; i””o”gt”’irhe Master
said”llf you were to eat

good food and wear;# ffi;;’ i””-“ra you feel
at ease?” “I would feel at

ease.” “If you would ;;;;;’ tf,”” do it’ But
the noble person’ throughout

the period of *o””‘il!, ffi;; “” fr””t**
rtom the food that he eats’ no ioy

from the music that t'”i”””‘ “td “o
comfort from his dwelling’

Thu-s he does

not do it. But now d;;il;;l ” “”t’
and so you may do’it'” After

Wo went

out the Master ‘^ia,ifl”*
i’f’uman’7 Yt lZaiWoi itr O”ty when

a child is

three years old does i; ;;”” its parents’ arms’
The three years’ mourning is

the universal mourning everywhere
under Heaven’ And Yu – was he not the

dail;g of his father “””d
*othtt for three years?”

17:25 women ‘J;;;;;;;'”
*o’t difficult to nurture’ If one is close

to

them, they lo,t th”il'”‘”*”‘ *hil” if one is
distant’ they feel resentful’

18:6Chang)uand}ieNiwereworkingtogethertillingthefields.Confucius
passed by th.* .”d::;;2i”i”

‘r'”t..”rUo-“”.
the ford. Chang )u said”‘Who

is it who i, holdit’g iht “it”
it’ the caniage?” Zilu said”‘It is-Kong Qiu'”

..Would that be *i* ii,” J il;;;i. *o,rta’.”
“ln that case he alreadv knows

Y;ffi:’lr’io”u or]ie Ni’ )ie Ni said”‘who are vou’ sir?”
“ZhongYou'”

“The follower
“f

r””ggrl’ “iLuii’V”””
“A’rushingtorrent- such is theworld’

56. This passage ‘*n’*
** tnt

‘itual
prescription for mourning for

parents specified a period

of three years, or, more o*”;’n-;;;;” *o”th’ –
o”e month into the third year’

57. LiterallY,
“not humane ”

And who can cha
particular men, rsql

world?” He wentq
Zilu wentandd

with the birds anil I
with whom shall tr e
not be hying to chl

rytZizhatryri/l
rifice his life;;s uilq
sacrificing, fiinbd

approval.”

ry:6 Zixa sail “l
nestly inquiring irl

zo:3 The Markl
has no way to bm
way to take onet*r
people.”

58. Literally’,’u f,fl

$le to influence

*udy the Odes?

for sociabilitY’

they maY be

them You
plants and

virhle.”
said, “If the
TheMaster

. Confucius and the Analects 63

And who can change it? Rather than follow a scholar who withdraws from

particular men, would it not be better to follow one who withdraws from the
world?” He went on covering seed without stopping.

Zilu went and told the Master, who sighed and said, “I cannot herd together

with the birds and beasts. If I do not walk together with other human beings,
with whom shall I associate? If the Way prevailed in the world, [I] Qiu would
not be trying to change it.”

rgtZizhangsaid, “The scholar who, perceiving danger, is prepared to sac-

rifice his life;58 who, seeing the possibility for gain, thinks of rightness; who, in

sacrificing, thinks of reverence; who, in mourning, thinks of grief; is worthy of

approval.”

19:6 Zixia said, “In broadly learning, in being genuinely dedicated, in ear-
nestly inquiring, in reflecting on things at hand – humaneness lies right here.”

zo:3 The Master said, “Without knowing what is ordained fby Heaven], one

has no way to become a noble person. Without knowing the rites, one has no

way to take one’s stand. Without knowing words, one has no way to know other

people.”

I- IB]

and theluQ-\

,t safng that one
does not Per-

years he does not

rill have been ex-
rill have brought

af loo were to eat
i’a would feel at
person, throughout

Sat he eats, no loy
Thus he does

iL’AfterWo went

when a child is

B rEars’ mourning is

Y.r-*t he not the

If one is close to

hl resendul’

thefields. Confucius-Cbr”e
fu said,

“Who

iL’It is Kong Qiu'”
case he alreadY knows

sir?” “ZhongYou'”

– such is the
world’

parenb sPecified a Period

ifr the third Year’
58. Literally, “to fulfill the ordinance (of Heaven).”