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CHAP. XVI. The ' Master said, ‘ The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this.’
CHAP. XVII. Chi K‘ang asked Confucius about government.
Confucius replied, ‘ To govern means to rectify. If you lead on the people with correctness, who will dare not to be correct ? ’ ' GHAP. XVIII. Chi K‘an , distressed about the number of thieves in the State, inquired of CODglClllS how to do away with them. Confucius said, ‘If you, sir, were not covetous, although you should reward them to do it, they would not steal.’
CHAP. XIX. Chi K‘ang asked Confucius about government, saying, ‘ What do you say to killing the unprincipled for the good of - the principled?’ Confucius replied, ‘ Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation
between superiors and inferiors, is like that between the wind and the grass. The grass must bend, when the wind blows across it.’
CHAP. XX. 1. Tsze-chang asked, ‘What must the ofiicer be, who may be said to be distinguished?’
2. The Master said, ‘ What is it you call being distinguished?’
3. Tsze-chang replied, ‘ It is to be heard of through the State, to be heard of throughout his clan.’
4. The Master said, ‘ That is notoriety, not distinction.
5. ‘ Now the man of distinction is solid and straightforward, and loves righteousness. He examines people's words, and looks at their countenances. He is anxious to humble himself to others. Such. a man will be distinguished in the country ; he will be distinguished in his clan.
6. ‘As to the man of notoriety, he assumes the appearance of
virtue, but his actions are opposed to it, and he rests in this character without any doubts about himself. Such a man will be heard of in the country; he will be heard of in the clan.’
CHAP. XXI. I. Fan Ch‘ih rambling with the Master under the trees about the rain altars, said, ‘I venture to ask how to exalt virtue, to correct cherished evil, and to discover delusions.’
2. The Master said, ‘ Truly a good question !
3. ‘ If doing what is to be done he made the first business, and success a secondary consideration ;—is not this the way to exalt virtue? To assail one’s own wickedness and not assail that of others; —is not this the way to correct cherished evil? For a morning's anger to disregard one’s own life, and involve that of his parents ;— is not this a case of delusion 'Q’
GHAP. XXII. I. Fan Ch'ih asked about benevolence. The Master said, ‘ It is to love all men.’ He asked about knowledge. The Master said, ‘ It is to know all men.’
2. Fan Ch'ih did not immediately understand these answers.
3. The Master said, ‘Employ the upright and put aside all the crooked ;——in this way the crooked can be made to be upright.’
4. Fan Ch‘ih retired, and, seeing Tsze-hsia, he said to him,‘ A little while ago, I had an interview with our Master, and asked him about knowledge. He said, “ Employ the upright, and put aside all the crooked ;—in this way, the crooked will be made to be upright." What did he mean ?’
5. T sze-hsia said, ‘ Truly rich is his saying!
6. ‘ Shun, being in possession of the kingdom, selected from among all the people, and employed Kao-yao, on which all who were devoid of virtue disappeared. T‘ang, being in possession of the kingdom, selected from among all the people, and employed I Yin, and all who were devoid of virtue disappeared.’
. CHAP. XXIII. Tsze-kuno' asked about friendship. The Master
said, ‘ Faithfully admonish your friend, and skilfully lead him on. If you find him impracticable, stop. Do not disgrace yourself.’
virtue.’ a. *,‘not yet,'i. e. not immediately. —their knowledge of men—in the selection of
. . the ministers who were named. That wastheir 3' compare IL m 4' gis’ 4th tone’ m the employment of the upright, and therefore all dictionary defined by %, ‘formerly.’ 6. See devoid of virtue disappeared. That was their the names here in the Shu-ching, Parts II, III, making the crooked upright ;—and so their love and IV. Shun and Tang showed their wisdom reached to all.
helps his virtue.’
said, ‘ G0 before the people with your ezva-mple, and be laborious in
2. He requested further instruction, and was answered, ‘Be not
weary (in these things).’ CHAP. II.
I. Chung-kung, being chief minister to the Head of
the Chi family, asked about government. The Master said, ‘ Employ