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3. The Master said, ‘This arises simply from not attending to
the rognostication.’ HAP. XXIII.
The Master said, ‘The superior man is afi'able,
but not adulatory; the mean man is adulatory, but not afl'able.’ CHAP. XXIV. Tsze-kung asked, saying, ‘ What do you say of a
man who is loved by all the people of his neighbourhood?’
Master replied, ‘ We may not for that accord our approval of him.’ ‘ And what do you say of him who is hated by all the people of his neighbourhood 7.’ The Master said, ‘ We may not for that conclude that he is bad. It is better than either of these cases that the good
in the neighbourhood love him, and the bad hate him.’ CHAP. XXV. The Master said, ‘The superior man is easy to
serve and difficult to please.
If you try to please him in any way
which is not accordant with right, he will not be pleased. But in his
employment of men, he uses them according to their capacity. The mean man is diflicult to serve, and easy to please. If you try to
lease him, though it be in a way which is not accordant with right, he may be pleased. But in his employment of men, he wishes them to be equal to everythin .
CHAP. XXVI. The hiaster said, ‘ The superior man has a. dignified ease without pride. The mean man has pride without a dignified ease.’
CHAP. XXVII. The Master said, ‘The firm, the enduring, the sim 1e, and the modest are near to virtue.’
HAP. XXVIII. Tsze-lfl asked, saying, ‘ What ualities must a man possess to entitle him to be called a. scholar ’4’ he Master said, ‘ He must be thus,—earnest, urgent, and bland :—among his friends, earnest and urgent; among his brethren, bland.’
all capabilities from a single man.’ i 28' QUALITIES THAT Din.“ m Simon.“ 26_ THE D1,,me Am AND BEARING OF Tu‘socmr. INTERCOURSE. This Is the same questlon SUPERIOR AND THE mam MAN. ‘27. NATURAL QUALITIES wmcn ARE FAVOUR
the gentleman of education, without reference to his being in office or not.
l I I fi B)
good man teach the e employed in war.’
HAP. XXX. The Master said, ‘ To lead an uninstructed people
to war, is to throw them away.’
‘ When good government prevails in a State, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary ;—this is shameful.’
characters of the Three Kings, and Two Chiefs, the courses proper for princes and great officers, the practice of virtue, the knowledge of what is shameful, personal cultivation, and the tranquillizing of the people ;——all subjects of great importance in government. They are therefore collected together, and arranged after the last Book which commences with an inquiry about government.‘ Some writers are of opinion that the whole Book with its 47 chapters was compiled by Hsien or Yiian Sze, who appears in the first chapter. That only the name of the inquirer is given, and not his surname, is said to be our proof of this.
CHAP. II. I. ‘When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue.’
2. The Master said, ‘This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed perfect virtue.’
CHAP. III. The Master said, ‘The scholar who cherishes the love of comfort is not fit to be deemed a scholar.’
CHAP. IV. The Master said, ‘When good government prevails in a State, language may be lofty and bold, and actions the same. When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve.’
CHAP. V. The Master said, ‘ The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle.’
there. Compare also IV. ix.
HIGHER THAN contour on PLEASURE. Compare: must be understood of virtuous speaking and
t A. % fl Nan-kung Kwo, submitting an inquiry to Confucius, was skilful at archery, and A0 could move a boat along
upon the land, but neither of them died a natural death. Yu and Chi personally wrought at the toils of husbandry, and they became
plossessors of the kingdom.’ The
Master made no reply ; but when
an-kung Kwo went out, he said, ‘ A superior man indeed is this! An esteemer of virtue indeed is this 1'
virtuous, there have been, alas!
The Master said, ‘
Superior men, and yet not always
man, and, at the same time, virtuous.’
said ‘men of principle,’ the opposition being between moral and animal courage ; yet the men of principle may not be without the other, in order to their doing justice to themselves.
6. EIINENT rnowrss coxnucrmc To Burn; mimm vm'rvn LEADING 'ro DIGNITY. Tim nonss'rv or Coxrucms. Nan-kung Kwo is said by Clii‘i Hsi to have been the same as Nan Yung in V. 1. But this is doubtful. See on Nan Yung there. Kwo, it is said, insinuated in his remark an inquiry whether Confucius was not like Yfi or Chi, and the great men of the time so many I and A0 ; and the sage was modestly silent upon the subject. land Zia carry us back to the 22nd century before Christ. The first belonged to a family of prince
lets, famous, from the time of the emperor
(s. c. 2432), for their archery, and dethroned the emperor Han-hsiang *H), n. c. 2145. I was afterwards slain by his minister, Han