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CHAP. XII. I. The philosopher Y0 said, ‘ In practising the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them.

2. ‘Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.’

CHAP. XIII. The philosopher Yu said, ‘ When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and mastels.’

CHAP. XIV. The Master said, ‘He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor

old interpretation, that the three years are to | the last clause, and how it affirms the general be understood of the three years of mourning principle enunciated in the first paragraph. for the father, is now rightly rejected. The 13. To save raom FUTURE REPENTANCE,“ mns'r meaning should not be confined to that period. a BE CAREFUL In 01:11 rins'r were. A different view 12. In cnnnuomss A NATURAL EASE 15 To BE l of the scope ofthis chapteris taken by Ho Yen. PKIZED, AND m m as sunonnnmrr: TO THE END or It illustrates, according to him, the difference msxoxim,—'rm: REVEBEN'I'IAL onsnnvancn or between being sincere and righteousness, be- " ' ~ - tween bein res ectful and r0 riety, and how nopmm' L ls “Qt Bambi ref-mere? m a man’s congductp may be vegerdited. The later another language. There underlies it the idea View commends itself, the only dimculty being

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name for jig, as indicating the courses or ways the a}; = ‘he can go on to make them his tube trodden by men. In )J\ it El] 2, masters,’ g5: being taken as an active verb.

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in his dwelling-place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech ; he frequents the company of men of principle that he may be rectified :—such a person may be said indeed to love to learn.’

CHAP. XV. I. Tsze-kung said, ‘What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud ? ’ The Master replied, ‘ They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.’

2. Tsze-kung replied, ‘ It is said in the Book of Poetry, “ As you cut and then file, as you carve and then polish."—The meaning is the same, I apprehend, as that which you have just expressed.’

3. The Master said, ‘With one like Ts‘ze, I can begin to talk

with his higher aim, these things are not his smoothing and polishing. See the Shih-ching,

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here as if g were in the and pars. But the Chinese comm. put it in the 3rd, and correctly. Prémare, on the character , says, ‘ Fere semper

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first of the songs of Wei praising the It is not to be denied that the name before

prince “'6, who had dealt with himself as an is sometimes in the and pets, but generally it

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about the odes. sequence.’

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I told him one point, and he knew its proper

CHAP. XVI. The Master said, ‘I will not be afilicted at men’s not knowing me ; I will be afflicted that I do not know men.’

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The Master said, ‘He who exercises government

by means of his virtue ma be compared to the north polar star,

which keeps its place and a l the

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stars turn towards it.’

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1. The Master said, ‘

f the people be led by laws,

and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. _

2. ‘ If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame,

and moreover will become good.'
CHAP. IV.
bent on learning.
2. ‘ At thirty, I stood firm.
3. ‘ At forty, I had no doubts.

I. The Master said, ‘At fifteen, I had my mind

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5. ‘At sixty, my ear was an obedient organ for the reception of truth. 6. ‘ At seventy, I could follow what my heart desired, without

transgressing what was right.’

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I. Man i asked what filial piety was. The

Master

2. Soon after, as Fan Ch'ih was driving him, the Master told him, saying, ‘Mang-sun asked me what filial piety was, and I answered

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3. Fan Ch'ih said, ‘ What did you mean 'Q ’ The Master replied, ‘ That parents, when alive, should be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.’

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