Confucius An abridgment of the Analects. Verse refer- ences such as ¹·³ indicate the original source of the text, but donʼt imply a full quotation. ¹·¹Isnʼt it a pleasure to learn something, then to ap- ply it at the right time? Isnʼt it a joy to have friends come from afar? Isnʼt he a superior man who takes no offense when his merits are ignored? ¹·³Cunning words and an ingratiating appearance rare- ly accompany benevolence. ¹·⁵The Way to guide a state of a thousand chariots: be attentive to business and trustworthy; be frugal in expenditures and love your fellow men; only mobi- lize the common people at the proper time of year. ¹·⁶A young man should respect his parents at home, re- spect his elders abroad, say little but be trustwor- thy, love the people at large but be intimate with the benevolent. If he still has energy to spare, let him study literature. ¹·¹⁰Ziqin asked Zigong, “When Confucius arrives in a country, he always learns about its government. Does he seek out this information or is it given to him?” Zigong replied, “Confucius obtains it by being cor- dial, upright, respectful, frugal, and deferential. He seeks it differently than other men do.” ¹·¹⁴A superior man seeks neither a full stomach nor comfortable lodgings. He is diligent in his actions but cautious in his speech. He associates with those who know the Way in order to be put right. Such a man may be said to love learning. ¹·¹⁶Donʼt worry that men donʼt recognize your mer- its; worry that you donʼt recognize theirs. — ²·¹He who governs by virtue is like the North Star: it stays in its place while all the other stars pay homage to it. ²·³If you lead the people with edicts and keep them orderly with punishments, they will evade the punish- ment and have no sense of shame. If you lead them with virtue and keep them orderly with propriety, they will have a sense of shame and order them- selves. ²·⁶Meng Wubo asked about filial piety. Confucius said, “Give your parents nothing to worry about oth- er than illness.” ²·⁷Ziyou asked about filial piety. Confucius said, “Nowadays filial piety only means being able to feed your parents. But even dogs and horses receive this much care. Without respect, whatʼs the difference?” ²·⁸Zixia asked about filial piety. Confucius said, “Itʼs the expression on your face thatʼs difficult to manage. Itʼs not filial piety merely for the young to shoulder the burden when thereʼs work to do, and to defer to their elders when thereʼs wine and food a- vailable.” ²·¹⁰Look at the means a man employs. Observe his motives. Examine what gives him comfort. How can a man conceal his character? ²·¹¹If a man learns the new by reviewing the old, he is worthy to be a teacher. ²·¹³A superior man acts before he speaks, and then speaks according to his actions. ¹⁴A superior man is inclusive and not partisan while an inferior man is the opposite. ²·¹⁵Learning without thinking is a waste. Thinking without learning is dangerous. ²·¹⁷Knowledge is to know when you know something and to know when you donʼt. ²·¹⁸Zizhang was studying in order to get an official position. Confucius said, “If you listen much, put a- side what is doubtful, and speak cautiously about the rest, youʼll make few mistakes. If you observe much, put aside what is perilous, and act cautiously on the rest, you will have few regrets. Few mistakes in speech, few regrets in action: an official position will follow.” ²·¹⁹If you raise up the straight and place them over the crooked, the people will follow you. If you raise up the crooked and place them over the straight, the people wonʼt follow you. ²·²⁰Ji Kangzi asked, “How can I encourage the people to be respectful, loyal, and diligent?” Confucius said, “Approach them with dignity then theyʼll be re- spectful. Be filial and kind then theyʼll be loyal. Raise up the good and instruct the incompetent then theyʼll be diligent.” ²·²¹Someone asked Confucius, “Why donʼt you engage in government?” Confucius said, “The Book of Documents says, ‘Just by being filial and being friendly to your brothers you will have an effect on govern- ment.’ Since this is also engaging in government, why do I need to ‘engage in government’?” ²·²²I donʼt know what to do with an untrustworthy man. How can you pull a wagon thatʼs missing its yoke pin? ²·²⁴To see what is right and not to do it is a lack of courage. — ³·⁴In ritual, prefer frugality to extravagance. In funerals, prefer grief to formality. ³·¹²If I donʼt participate in a sacrifice, itʼs as if I havenʼt sacrificed at all. ³·¹⁵When Confucius entered the Grand Temple, he asked questions about everything. Someone remarked, “Who says that Confucius knows about ritual? When visiting the Grand Temple, he asked questions about every- thing.” Confucius, hearing this, said, “This is the ritual.” ³·²¹Donʼt explain away what is already done. Donʼt ar- gue against what is already accomplished. Donʼt as- sign blame for what is already past. ³·²⁶Holding a high position without tolerance, per- forming ritual without reverence, joining a funeral without grief: how can I look at such things? — ⁴·¹Itʼs benevolence that makes a neighborhood beauti- ful. How can a man be considered wise if he chooses not to reside among benevolence? ⁴·²Those who lack benevolence can endure neither ad- versity nor enjoyment for long. The benevolent are content with benevolence. The wise cultivate benevo- lence for its advantage. ⁴·⁵All men desire wealth and honor, but if theyʼre obtained by not following the Way, they should not be kept. All men hate poverty and disgrace, but if they canʼt be avoided by following the Way, they should not be avoided. If a superior man abandons benevo- lence, how is he worthy of that name? A superior man never leaves benevolence even for the space of a sin- gle meal. In moments of haste, he acts according to it. In times of difficulty, he acts according to it. ⁴·⁶One who really loves benevolence puts nothing above it. One who really hates what is not benevo- lent wouldnʼt allow it to approach him. Has anyone de- voted all his strength to benevolence for a single day? I havenʼt seen anyone who lacked the strength to do so. ⁴·⁷People make errors according to the type of per- son they are. Observe their errors and you can know their degree of benevolence. ⁴·⁹A gentleman who sets his heart on the Way, but is ashamed of poor clothes and poor food, is not worth engaging in discussion. ⁴·¹⁰When a superior man deals with the world he is not invariably for or against anything. He sides with what is right. ⁴·¹¹A superior man cherishes virtue; an inferior man cherishes land. A superior man cherishes justice; an inferior man cherishes favors. ⁴·¹²One who acts out of personal profit incurs much resentment. ⁴·¹⁴Donʼt worry that you have no position; worry about what it takes to merit one. Donʼt worry that no one knows you; seek to be worth knowing. ⁴·¹⁶A superior man understands what is right. An in- ferior man understands personal profit. ⁴·¹⁷When you see a worthy man, think of becoming his equal; when you see an unworthy man, look within and examine yourself. ⁴·¹⁸In serving your parents, you may admonish them gently; if you see that they donʼt follow your ad- vice, remain respectful, donʼt become disobedient, and work without complaining. ⁴·²²The ancients were reluctant to speak because they would have been ashamed if their actions didnʼt live up to their words. ⁴·²³One rarely misses the mark because of self- control. ⁴·²⁴A superior man wants to be slow in speech but quick in action. — ⁵·⁵What is the use of eloquence? Those who give a quick retort often incur the hatred of others. ⁵·¹⁰Zai Yu was sleeping during the day. Confucius said, “Rotten wood cannot be carved, and a wall of ma- nure cannot be troweled. What is the use of scolding Zai Yu? I used to listen to what people said and trust them to act accordingly. Now I listen to what people say and watch what they do. Itʼs because of Zai Yu that I have changed.” ⁵·¹¹I havenʼt seen a truly steadfast man. How can a man who is full of desires be steadfast? ⁵·¹⁵Kong the Refined was mentally quick, fond of learning, and not ashamed to ask questions of his inferiors. Thatʼs why he was called Refined. ⁵·¹⁶Zi Chan had four characteristics of the Way of a superior man: he was respectful in his private con- duct, respectful in serving his superiors, generous in caring for the people, and just in employing the people. ⁵·¹⁷Yang Ping Zhong excelled in his relations with others. Even after long acquaintance he continued to treat them with respect. ⁵·²⁰Ji Wen Zi always thought three times before act- ing. Hearing this, Confucius said, “Twice is e- nough.” ⁵·²³Bo Yi and Shu Qi did not remember old grievances, so there was little resentment against them. ⁵·²⁵Glib talk, an ingratiating expression, obsequi- ous conduct, and acting friendly towards someone while concealing your resentment for them: Iʼm a- shamed of such behavior. ⁵·²⁶My heartʼs desire is to bring peace to the old, to share trust with my friends, and to cherish the young. ⁵·²⁷I have not yet met anyone who can see his own faults and inwardly accuse himself. — ⁶·³Yanhui loved learning. He never took his anger out on others, and never made the same mistake twice. ¹¹How admirable he was! He lived on a bowlful of rice to eat, a ladleful of water to drink, and a hovel for shelter. Others could not have endured such misery, yet Yanhuiʼs joy was unchanged. ⁶·¹²Ran Qiu said, “Itʼs not that I donʼt enjoy your Way, but I donʼt have the strength to follow it.” Con- fucius said, “Those who donʼt have the strength col- lapse along the way, but you have drawn a line be- fore starting.” ⁶·¹⁵Meng Zhifan wasnʼt boastful. He once held the rear during a retreat. As they reached the city gate, he whipped his horse, saying, “Itʼs not that I dared to be last, only that my horse wouldnʼt go.” ⁶·¹⁸When natural disposition prevails over refine- ment, you get a savage. When refinement prevails over natural disposition, you get a pedantic clerk. When natural disposition and refinement are properly blend- ed, you get a superior man. ⁶·²⁸If I have done wrong, may Heaven detest and aban- don me! — ⁷·²Itʼs natural for me to store up knowledge silent- ly, to learn without satiety, and to teach others without weariness. ⁷·³My worries are failure to cultivate virtue, fail- ure to explore what I learn, inability to follow what is right when I hear it, and inability to change what is not good. ⁷·⁶Set your heart on the Way. Base yourself in vir- tue. Rely on benevolence. Enjoy the arts. ⁷·⁷I have never denied instruction to anyone, even if his own resources could only afford a bundle of dried meat for tuition. ⁷·⁸I only enlighten those who are driven by eager- ness to learn and who are anxiously trying to ex- plain their ideas. If I lift up one corner and they cannot come back with the other three, I donʼt re- peat myself. ⁷·⁹When Confucius was eating in the presence of a mourner, he never ate his fill. ⁷·¹¹Few have the ability to act when employed and to hide when dismissed. If I were commanding the Three Armies, who would I take with me? A man who would wrestle a tiger with bare hands, or cross a river on foot, dying without regret—I would not take that man. It must be someone who approaches a task with appre- hension, likes to make plans, and can execute them successfully. ⁷·¹²If wealth can be sought decently, I will do so, e- ven if I have to have a lowly job. If it cannot be sought decently, I will follow what I love. ⁷·¹⁵Bo Yi and Shu Qi sought benevolence and got it. Why should they have complaints? ⁷·¹⁶Coarse rice to eat, water to drink, and your bent arm for a pillow—there is still joy in the midst of these things. Wealth and honor obtained by unrigh- teous means are like fleeting clouds to me. ⁷·¹⁷Give me a few more years; if I can study until fifty, I may be free from great mistakes. ⁷·¹⁹Iʼm the kind of man who is so eager for knowl- edge that he forgets to eat, who is so joyful that he forgets to worry, and who is not aware that old age is coming. ⁷·²⁰I was not born with knowledge, but I love antiq- uity and earnestly seek it. ⁷·²²When walking with any two people, they must have something to teach me. I select their strengths and follow them, their weaknesses and correct myself. ⁷·²³Heaven gave birth to the virtue in me. What can angry rulers do to me? ⁷·²⁴My friends, I hide nothing from you. Whatever I do, I share with you. That is who I am. ⁷·²⁶I canʼt hope to meet a sage, but I would be con- tent to meet a superior man. I canʼt hope to meet a truly good man, but I would be content to meet a steadfast man. Itʼs hard to be steadfast when noth- ing pretends to be something, emptiness pretends to be fullness, and poverty pretends to be comfort. ⁷·²⁷Confucius fished with a line, but didnʼt use a net. He hunted, but didnʼt shoot roosting birds. ⁷·²⁸There may be those who can act without knowl- edge, but Iʼm not one of them. I hear much, select what is good, and follow it. I see much, and remem- ber it. ⁷·²⁹To approve of a manʼs visit doesnʼt mean approv- ing of what he does after he leaves. When a man purifies himself to approach me, I approve of his pu- rity without endorsing his past or his future. ⁷·³⁰Is benevolence far away? As soon as I want benev- olence, it is at hand. ⁷·³¹Iʼm fortunate. When I make a mistake, others al- ways notice it. ⁷·³⁴How would I dare claim to be benevolent or a sage? Rather, it may be said that I strive for them without flagging, and teach others without weari- ness. ⁷·³⁶Extravagance leads to arrogance; frugality leads to stinginess. Itʼs better to be stingy than arro- gant. ⁷·³⁷A superior man is easygoing and unperturbed. An inferior man is always tense and anxious. ⁷·³⁸Confucius was warm yet stern; authoritative but not fierce; respectful yet at ease. — ⁸·¹Tai Bo can be said to have had the highest vir- tue. Three times he declined his claim to the king- dom. ⁸·²Courtesy without propriety is tiresome. Caution without propriety is timidity. Bravery without pro- priety is chaos. Candor without propriety is rude- ness. ⁸·⁹The people can be made to follow a path, but they canʼt be made to understand it. ⁸·¹⁰A man who loves bravery and hates poverty will proceed to unruly behavior. A man without benevo- lence who is despised by others too much will pro- ceed to unruly behavior. ⁸·¹¹If a man had talents as admirable as the Duke of Zhou, but was arrogant and stingy, the rest would not be worth noticing. ⁸·¹³Have sincere faith, love learning, and defend the good Way unto death. Donʼt enter a state thatʼs in peril, and donʼt stay in one thatʼs in chaos. Show yourself when the Way prevails in the world, but hide when it doesnʼt. When the Way prevails in the state, itʼs shameful to be poor and humble. When the Way doesnʼt prevail in the state, itʼs shameful to be rich and noble. ⁸·¹⁴Donʼt plan the policies of a position that you donʼt hold. ⁸·²¹I can find no fault in Yu. His food and drink were frugal, yet his offerings to the spirits and gods showed utter devotion. His clothes were coarse, yet his ritual cap and robes were magnificent. His dwelling was humble, yet he exhausted his strength on irrigation ditches and canals. — ⁹·³The rules of ritual prescribe a hemp cap. Nowa- days itʼs made of silk. Thatʼs more frugal. I follow the common practice. The rules of ritual prescribe bowing below the steps. Nowadays people bow after as- cending. Thatʼs arrogant. Although it goes against the common practice, I bow below the steps. ⁹·⁴Confucius forbade four things: donʼt act on specu- lation, donʼt demand certainty, donʼt be stubborn, and donʼt be egotistical. ⁹·⁵When Confucius was in danger in Kuang, he said, “Since King Wen died, doesnʼt his culture reside in me? If Heaven doesnʼt want this culture destroyed, what can the people of Kuang do to me?” ⁹·⁶I was poor when I was young, so I learned many me- nial skills. Must a superior man be skilled in many things? No, not many. ⁹·⁸Do I have knowledge? No, I donʼt. A rustic asked me a question and my mind went blank. I hammered at both ends of the question until I got everything out of it. ⁹·¹³Zigong asked, “If you had a beautiful piece of jade here, would you hide it safely in a box or try to get a good price and sell it?” Confucius said, “Sell it! All Iʼm waiting for is the right offer.” ⁹·¹⁶I have no difficulty serving high officials when abroad, serving my elders at home, giving my best efforts in funeral arrangements, and avoiding trou- ble from wine. ⁹·¹⁸I have never seen a man who loves virtue as much as he loves beauty in women. ⁹·¹⁹Itʼs like building a mound: if I stop before the last basket of earth, it remains unfinished. Itʼs like filling a ditch: although Iʼve dumped in only a single basket of earth, if I continue then Iʼm mak- ing progress. ⁹·²³The younger generation should be held in awe. How do we know that it wonʼt equal the present one? But if a man reaches forty or fifty years old without dis- tinguishing himself, he no longer deserves awe. ⁹·²⁴I can do nothing with the man who enjoys polite words without unfolding their purpose, or who agrees with exemplary words without reforming himself. ⁹·²⁵Put loyalty and trustworthiness above everything else. Only have friends who are your moral equals. When you make a mistake, donʼt be afraid to correct it. ⁹·³⁰You may be able to study together, and yet be un- able to pursue the Way together. You may be able to pursue the Way together, and yet be unable to take a stand together. You may be able to take a stand to- gether, and yet be unable to share authority togeth- er. — ¹⁰·¹In his village, Confucius was most deferential, as if he were unable to speak. In the ancestral tem- ple or at court, he was eloquent but cautious. ¹⁰·⁸Even if there was plenty of meat, he wouldnʼt eat more meat than rice. Only with wine did he have no set limit, but he never drank to the point of confu- sion. ¹⁰·¹⁰He didnʼt converse while eating, or talk in bed. ¹¹Even with a simple meal of coarse rice and vegeta- ble broth, he made an offering with solemnity. ¹⁰·¹⁷When the stables burned, Confucius returned from court and asked, “Was anyone hurt?” He didnʼt ask about the horses. ¹⁰·²²When a friend died who had no family to make ar- rangements, he said, “Let the funeral be at my home.” — ¹¹·⁴Yan Hui is no help to me. Everything I say pleases him. ¹¹·¹²If you arenʼt yet able to serve people, how would you be able to serve the spirits. If you donʼt yet understand life, how could you understand death? ¹¹·¹⁴The people of Lu were rebuilding the Long Treas- ury. Min Ziqian said, “Why not restore the old struc- ture? Why must it be changed completely?” Confucius said, “This man either says nothing, or his words hit the mark.” ¹¹·¹⁶Going too far is as bad as falling short. ¹¹·²¹If a manʼs opinions are sound, is he a superior man or is it only a solemn appearance? ¹¹·²²Zilu asked, “Should I immediately put into prac- tice what I learn?” Confucius said, “You have a fa- ther and elder brothers to consult first.” Ranyou asked the same question. Confucius said, “You should immediately put into practice what you learn.” Gongxi Hua said, “Iʼm confused. May I ask for an explana- tion?” Confucius said, “Ranyou holds back, so I urged him forward. Zilu has energy for two, so I held him back.” — ¹²·¹Yan Hui asked about benevolence. Confucius said, “Benevolence is overcoming oneself and returning to propriety. Benevolence comes from oneself. How could it come from others? Donʼt look at anything improp- er. Donʼt listen to anything improper. Donʼt say any- thing improper. Donʼt do anything improper.” ¹²·²Zhonggong asked about benevolence. Confucius said, “When abroad, behave as if you were receiving an important guest. When employing the people, be- have as if you were assisting at an important sacri- fice. Donʼt impose on others what you donʼt want for yourself.” ¹²·³Sima Niu asked about benevolence. Confucius said, “A benevolent person is reluctant to speak. When do- ing it is difficult, how can you not be reluctant to speak about it.” ¹²·⁴Sima Niu asked about the superior man. Confucius said, “A superior man is free from worry and fear. If introspection finds nothing to be ashamed of, why should he have worry or fear?” ¹²·⁶Zizhang asked about discernment. Confucius said, “He who is not influenced by slander that saturates and by accusations that spread like a rash, can be called discerning. He can also be called farsight- ed.” ¹²·⁷Zigong asked about government. Confucius said, “Sufficient food, sufficient arms, and the trust of the people. If I had to give up one of these three, I would give up the arms. If I had to give up one of the remaining two, I would give up the food. Death has been with us since ancient times, but without trust the people cannot stand.” ¹²·¹⁰Zizhang asked about accumulating virtue. Confu- cius said, “Make these your guiding principles: loy- alty, trustworthiness, and following what is right. This is the way to accumulate virtue.” ¹²·¹³In hearing lawsuits, I am the same as anyone. What we need is to make it so that there are no lawsuits. ¹²·¹⁴Zizhang asked about government. Confucius said, “Ponder it without tiring, and carry it out with loy- alty.” ¹²·¹⁵Study culture broadly, and restrain yourself with propriety. You will not stray from what is right. ¹²·¹⁶The superior man perfects the good in people, he doesnʼt perfect the bad. The inferior man does the op- posite. ¹²·¹⁹Ji Kangzi asked Confucius about government: “What if I were to kill those who donʼt follow the Way in order to help those who do?” Confucius said, “In administering your government, what use is kill- ing? If you desire what is good, the people will be good. The virtue of the superior man is like the wind, and the virtue of the inferior man is like the grass. When the wind blows, the grass is sure to bend.” ¹²·²⁰Zizhang asked, “When can a gentleman be called distinguished? By this I mean that he is sure to be known in his state and in his clan.” Confucius said, “That is fame, not distinction. A distinguished man has upright character, loves what is right, examines what people say and observes their facial expres- sions, and is mindful of deference to others. Such a man will be distinguished in his state and in his clan. As for fame, itʼs enough to be wholly confi- dent about assuming the appearance of benevolence while acting to the contrary. Such a man is sure to be known in his state and in his clan.” ¹²·²¹Fan Chi asked, “How do I accumulate virtue, re- form wickedness, and recognize confusion?” Confucius said, “Excellent question! Put the effort before the reward: is that not accumulating virtue? Attack your own evil rather than the evil of others: is that not reforming wickedness? In a moment of anger, to for- get your own safety and that of your family: is that not confusion?” ¹²·²³Zigong asked how to treat friends. Confucius said, “Loyally advise them, and skillfully show them the Way. If that doesnʼt work, then stop. Donʼt dis- grace yourself.” — ¹³·¹Zilu asked about government. Confucius said, “Set an example for them, and encourage them. Be tire- less.” ¹³·²Zhonggong asked about government. Confucius said, “Set an example for your officers. Grant pardon for minor offenses. Promote men of virtue and talent.” ¹³·³A superior man remains silent about things he doesnʼt understand. He permits no carelessness in his speech. ¹³·⁵Consider a man who can recite the three hundred Poems. If he fails when you entrust him with govern- ance, and cannot act on his own initiative, what use is all his learning? ¹³·⁶If a man is upright in his personal conduct, others will follow without him giving orders. If a man is not upright in his personal conduct, even if he gives orders, others wonʼt obey. ¹³·¹²Even with a true king, it would still take a gen- eration for benevolence to prevail. ¹³·¹³If a man can correct himself, what difficulty will he have in governing? If he canʼt correct him- self, how can he correct others? ¹³·¹⁵A single saying cannot ruin a country, but there is one saying: “The only pleasure of ruling is that no one contradicts you.” If a ruler is good and no one contradicts him, thatʼs fine. But if a ruler is not good and no one contradicts him, then isnʼt this almost a saying that could ruin a country? ¹³·¹⁶The Governor of She asked about government. Con- fucius said, “People nearby are pleased, and people far away come.” ¹³·¹⁷Zixia asked about government. Confucius said, “Donʼt try to rush things. Donʼt look for small ad- vantages. If you try to rush things, you wonʼt reach your goal. If you look for small advantages, you wonʼt accomplish great things.” ¹³·¹⁹Be courteous at home. Be respectful in handling public affairs. Be loyal in dealing with others. E- ven among barbarians, you canʼt discard these. ¹³·²¹If I canʼt find moderate men to associate with, I must find the reckless and the cautious. The reck- less advance towards the goal. The cautious have lines they wonʼt cross. ¹³·²³A superior man seeks harmony without conformi- ty. An inferior man seeks conformity without harmo- ny. ¹³·²⁴Itʼs not enough for all the people to love you. Itʼs not enough for all the people to hate you. Itʼs better if the good people love you and the bad peo- ple hate you. ¹³·²⁵If you try to please a superior man without fol- lowing the Way, he will not be pleased; but when employing others, he only assigns tasks according to their capacity. If you try to please an inferior man without following the Way, he will be pleased; but when employing others, he expects them to be good at everything. ¹³·²⁶A superior man has a dignified ease without be- ing arrogant. An inferior man is arrogant without a dignified ease. ¹³·²⁷Firm, resolute, simple, slow to speak: these are close to benevolence. — ¹⁴·¹To serve a state in which the Way prevails, then to continue serving it after it has lost the Way. That is shameful. ¹⁴·²A gentleman who is attached to material comforts is not worthy of being called a gentleman. ¹⁴·⁴A virtuous man will certainly have something to say, but a man with something to say is not necessar- ily virtuous. A benevolent man will certainly be brave, but a brave man is not necessarily benevo- lent. ¹⁴·⁷Can you love someone without making them work hard? Can you be loyal to someone without instruc- ting them? ¹⁴·¹⁰To be poor without resentment is difficult; to be rich without arrogance is easy. ¹⁴·¹²A man who is wise, free from desires, brave, ac- complished, and also refined through ritual and mu- sic may be called a complete man. But, does a com- plete man need all this nowadays? If he sees profit and thinks of what is right; if he sees danger and is ready to give his life; if he endures long hardship and doesnʼt forget the words he lives by: he may be called a complete man. ¹⁴·²⁰When your words are not humble, itʼs difficult to live up to them. ¹⁴·²²Zilu asked how to serve a ruler. Confucius said, “Donʼt use deceit when you oppose him.” ¹⁴·²⁷A superior man is ashamed if his words surpass his deeds. ¹⁴·²⁸The Way of a superior man has three things that I canʼt find in myself: the benevolent are not anx- ious, the wise are not confused, the brave are not a- fraid. ¹⁴·²⁹Zigong was judging other people. Confucius said, “Zigong must be of such superior character himself that he has leisure for this. I donʼt.” ¹⁴·³⁰Donʼt worry that men donʼt recognize you; worry about your own lack of ability. ¹⁴·³¹To be the first to be aware of deception or bad faith, without anticipating or suspecting it: isnʼt that being worthy? ¹⁴·³⁴Someone asked, “What do you think of the say- ing, ‘Repay resentment with kindness’?” Confucius said, “Then how will you repay kindness? Repay re- sentment with uprightness. Repay kindness with kind- ness.” ¹⁴·³⁵No one understands me! I donʼt complain against Heaven, nor do I blame men. I study here below, and I penetrate up above. Who understands me? Heaven does! ¹⁴·³⁶Gongbo Liao had slandered Zilu. Zifu Jingbo said, “I have enough power to have Gongbo Liaoʼs corpse displayed in the marketplace.” Confucius said, “If circumstances allow, the Way will prevail; if not, the Way will be abandoned. What effect does Gongbo Liao have on these circumstances?” ¹⁴·³⁷The highest virtue is to avoid the world; next, to avoid certain places; next, to avoid certain atti- tudes; next, to avoid certain words. ¹⁴·⁴¹When those above love propriety, the common peo- ple are easy to lead. ¹⁴·⁴⁴Confucius employed a boy to carry messages. Some- one asked, “Is he making any progress?” Confucius said, “Heʼs not seeking progress. He wants quick results.” — ¹⁵·²A superior man is steadfast in the face of adver- sity, while an inferior man is engulfed by it. ¹⁵·⁵Canʼt Shun be said to have achieved order with- out forcing? What did he do? He just sat reverently on the throne, and faced due south. ¹⁵·⁶If your words are loyal and trustworthy, and your conduct is sincere and respectful, then your conduct will be proper even among barbarians. If your words are not loyal and trustworthy, and your conduct is not sincere and respectful, how can your conduct be proper, even in your own neighborhood? ¹⁵·⁸If you fail to speak to a man who is capable of understanding, you waste the man. If you speak to a man who is incapable of understanding, you waste your words. The wise waste neither men nor words. ¹⁵·⁹A benevolent man will not injure his benevolence in order to save his life, but he might sacrifice his life in order to achieve benevolence. ¹⁵·¹⁰In whatever country youʼre living, serve its most virtuous officers, and befriend its most benevo- lent gentelmen. This is how to practice benevolence. ¹⁵·¹²If a man doesnʼt concern himself with whatʼs far away, he will have sorrows near at hand. ¹⁵·¹⁵If you demand much from yourself and little from others, you will keep resentment at a distance. ¹⁵·¹⁸A superior man takes what is right as his ba- sis. He practices it with propriety, demonstrates it with modesty, and completes it with good faith. ¹⁵·²⁰A superior man hates the thought of leaving the world without making a name for himself. ²¹A superi- or man makes demands on himself; an inferior man makes demands on others. ²²A superior man is confi- dent without being contentious; gathers with others but doesnʼt form cliques. ²³A superior man doesnʼt promote a man because of his words, and doesnʼt re- ject the words because of the man. ¹⁵·²⁷Clever words disrupt virtue. Impatience in small matters disrupts great plans. ¹⁵·²⁸ When everyone loves a man, you must investi- gate. When everyone hates a man, you must investi- gate. ¹⁵·³⁰To have a fault and not correct it is a fault in- deed. ¹⁵·³¹I once spent a whole day without eating and a whole night without sleeping in order to think. I got nothing out of it. It would have been better to study. ¹⁵·³²A superior man makes his plans around the Way, not around food. A superior man worries about the Way, not about poverty. ¹⁵·³⁶In the pursuit of benevolence, donʼt yield even to your teacher. ¹⁵·³⁷A superior man is principled, but not rigid. ¹⁵·³⁸In serving your ruler, devotion to duty comes be- fore any thought of compensation. ³⁹In teaching, there is no such thing as social class. ¹⁵·⁴⁰Those who follow a different Way canʼt make plans together. ¹⁵·⁴¹In expressing yourself, get the point across then stop.