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1日德

臧如 柳文

位者與知柳下惠之

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見好德如好色者也

雪子日已矣乎吾未

之竊也。未

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3. Ride in the state carriage of Yin.

4. 'Wear the ceremonial cap of Châu.

殆遠冕時

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佞樂乘
人則殷一

鄭韶之
聲舞輅

淫放服

佞鄭周

人聲之

5. 'Let the music be the Shao with its pantomimes.

6. ' Banish the songs of Chăng, and keep far from specious talkers. The songs of Chăng are licentious; specious talkers are dangerous.' CHAP. XI. The Master said, 'If a man take no thought about what is distant, he will find sorrow near at hand.'

CHAP. XII. The Master said, 'It is all over! I have not seen one who loves virtue as he loves beauty.'

CHAP. XIII. The Master said, 'Was not Tsang Wăn like one who had stolen his situation? He knew the virtue and the talents DYNASTIES, TO BE FOLLOWED IN GOVERNING :-A dynasty was plain and substantial, which ConREPLY TO YEN YUAN. 1. The disciple modestly fucius preferred to the more ornamented one put his question with reference to the govern- of Châu. 4. Yet he does not object to the more elegant cap of that dynasty, 'the cap,' says Chû

ment of a State (F), but the Master answers Hsi, being a small thing, and placed over all

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it according to the disciple's ability, as if it had the body. 5. The shdo was the music of Shun;

been about the ruling of the kingdom (治天 see III. xxv. 舞,−the dancers,’' or 'pantoT). 2. The three great ancient dynasties mimes,' who kept time to the music. See the began the year at different times. According Shû-ching, II. ii. 21. 6. 鄭聲,the sounds

to an ancient tradition, 'Heaven was opened

at the time; Earth appeared at the time 丑; and Man was born at the time 寅子

commences in our December, at the winter sol

of Chăng,' meaning both the songs of Chăng, and the music to which they were sung. Those songs form the 7th book of the 1st division of the

Shih-ching, and are here characterized justly.

11. THE NECESSITY OF FORETHOUGHT AND PRECAUTION.

12. THE RARITY OF A TRUE LOVE OF VIRTUE.

stice; 丑 a month later; and 寅 a month after 丑The Châu dynasty began its year with 已矣乎,see V. xxvi; the rest is a repeti子; the Shang with ; and the Hsia with 寅.tion of IX. xvii, said to have been spoken by

Confucius when he was in Wei and saw the

As human life thus began, so the year, in duke riding out openly in the same carriage reference to human labours, naturally proceeds with Nan-tsze.

from the spring, and Confucius approved the 13. AGAINST JEALOUSY OF OTHERS' TALENTS :

rule of the Hsia dynasty. His decision has been THE CASE OF TSANG WAN, AND HUI OF LIU-HSIA. the law of all dynasties since the Ch'in. See

-see

the 'Discours Preliminaire, Chap. I,' in Gaubil's Tsang Wan-chung,- V.Xvii. 竊位 is

Shû-ching. 3. The state carriage of the Yin explained(as if he had got it by theft, and

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已之關於

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矣。

慧終

以難日,

何子人子而 白者白則白不 日 日不 吾不遠躬與 末日怨自立 矣 厚也。

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of Hui of Liû-hsiâ, and yet did not procure that he should stand with him in court.'

CHAP. XIV. The Master said, 'He who requires much from himself and little from others, will keep himself from being the object of resentment.'

’ ”

CHAP. XV. The Master said, 'When a man is not in the habit of saying “ What shall I think of this? What shall I think of this ? I can indeed do nothing with him!'

CHAP. XVI. The Master said, 'When a number of people are together, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness;-theirs is indeed a hard case.'

CHAP. XVII. The Master said, 'The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man.'

secretly held possession of it.' Tsang Wan | TAKE THINGS EASILY, NOT GIVING THEMSELVES THE

would not recommend Hûi because he was an

abler and better man than himself. Hûi is a

famous name in China. He was an officer of

Lû, so styled after death, whose name was

TROUBLE TO THINK. Compare VII. viii.

16. AGAINST FRIVOLOUS TALKERS AND SUPERFICIAL SPECULATORS.

Chû explains 難矣

展獲, and designation禽. He derived his 哉 by they have no ground from which to

revenue from a town called Liû-hsiâ, or from become virtuous, and they will meet with calamity.’ Ho Yen gives Chang's explanaa liû or willow-tree, overhanging his house, which made him be called Liû-hsia Hui-Haition, they will never complete anything. Our

nearly literal translation appears to convey the

that lived under the willow-tree. See Mencius, meaning. A hard case,' i. e. they will make II. Pt. i. chap. 9.

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it is said, is here to require from,' and not to RIGHTEOUS, COURTEOUS, HUMBLE, AND SINCERE.

reprove.’

is explained by Chû Hsî by 'the substance

15. NOTHING CAN BE MADE OF PEOPLE WHO and stem;' and in the 'Complete Digest' by

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CHAP. XVIII. The Master said, 'The superior man is distressed by his want of ability. He is not distressed by men's not knowing

him.'

CHAP. XIX. The Master said, 'The superior man dislikes the thought of his name not being mentioned after his death.'

CHAP. XX. The Master said, 'What the superior man seeks, is in himself. What the mean man seeks, is in others.

CHAP. XXI. The Master said, The superior man is dignified, but does not wrangle. He is sociable, but not a partizan.'

CHAP. XXII. The Master said, 'The superior man does not

promote a man simply on account of his words, nor does he put aside

good words because of the man.'

‘foundation.’The antecedent to all the 之 is

義,

paraphrases, 沒世 is taken as=

=終身;

, or rather the thing, whatever it be, done ‘all his life. Still, I let the translation suggested by the use of the phrase in the 'Great Learning' keep its place.

righteously.

18. OUR OWN INCOMPETENCY, AND NOT OUR REPUTATION, THE PROPER BUSINESS OF CONCERN TO US.

See XIV. xxxii, et al.

19. THE SUPERIOR MAN WISHES TO BE HAD IN REMEMBRANCE. Not, say the commentators, that the superior man cares about fame, but

fame is the invariable concomitant of merit. He cannot have been the superior man, if he be

20. His oWN APPROBATION IS THE SUPERIOR MAN'S RULE. THE APPROBATION OF OTHERS IS THE MEAN MAN'S. Compare XIV.xxv.

21. THE SUPERIOR MAN IS DIGNIFIED AND

AFFABLE, WITHOUT THE FAULTS TO WHICH THOSE
QUALITIES OFTEN LEAD. Compare II. xiv and

VII. xxx. 2. 務 is here=莊以持已,

not remembered. 设世,一se大學傳‘grave in self-maintenance.

II. In the

22. THE SUPERIOR MAN IS DISCRIMINATING IN HIS

備合日講, and many other EMPLOYMENT OF MEN AND JUDGING OF STATEMENTS.

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馬子也。
也。民

墨子日吾猶及史之闕文也

者借人乘之今亡已夫

夫。也

choke

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子耐
听身子廢
白不行貢

代譽之勿

之著於施

人於:

有也人。白言

道試

而矣。誰

人口

其而

恕可

乎以

CHAP. XXIII. Tsze-kung asked, saying, 'Is there one word which may serve as a rule of practice for all one's life?' The Master

said, 'Is not RECIPROCITY such a word? What you do not want

done to yourself, do not do to others.'

CHAP. XXIV. 1. The Master said, 'In my dealings with men, whose evil do I blame, whose goodness do I praise, beyond what is proper? If I do sometimes exceed in praise, there must be ground for it in my examination of the individual.

2. 'This people supplied the ground why the three dynasties pursued the path of straightforwardness.'

CHAP. XXV. The Master said, 'Even in my early days, a historiographer would leave a blank in his text, and he who had a horse would lend him to another to ride. Now, alas! there are no such things.’

23. THE GREAT PRINCIPLE OF RECIPROCITY IS

THE RULE OF LIFE. Compare V. xi. It is singular that Tsze-kung professes there to act on the principle here recommended to him. Altruism may be substituted for reciprocity.

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24. CONFUOIUS SHOWED HIS RESPECT FOR MEN application. 三代‘the three dynasties,声

BY STRICT TRUTHFULNESS IN AWARDING PRAISE OR with special reference to their great founders, CENSURE. 1. I have not marked 'beyond what and the principles which they inaugurated.— is proper' with italics, because there is really The truth-approving nature of the people was that force in the verbs一毁 and譽. 'Ground a rule even to those sages. It was the same to

Confucius.

for it in my examination of the individual; '- 25.INSTANCES OF THE DEGENERACY OF CON

i. e. from my examination of him I believe he FUCIUS'S TIMES. Most paraphrasts supply a -'even in my time I have seen."

will yet verify my words. 2.斯民也,

re.

見 after 及;teve

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CHAP. XXVI. The Master said, 'Specious words confound virtue. Want of forbearance in small matters confounds great plans.' CHAP. XXVII. The Master said, 'When the multitude hate a

man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case.'

CHAP. XXVIII. The Master said, 'A man can enlarge the principles which he follows; those principles do not enlarge the man.' CHAP. XXIX. The Master said, 'To have faults and not to reform them,-this, indeed, should be pronounced having faults.' CHAP. XXX. The Master said, 'I have been the whole day The appointment of the historiographer is referred to Hwang-tî, or 'The Yellow sovereign,' the inventor of the cycle. The statutes of Châu mention no fewer than five classes of such officers. They were attached also to the feudal courts, and what Confucius says, is that, in his early days, a historiographer, on any point about which he was not sure, would leave a blank; so careful were they to record only truth. extends on to

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has the three virtues of knowledge, benevolence, and fortitude, wherewith to pursue that path, and so he enlarges it. That virtue remote, occupying an empty place, cannot enlarge man, needs not to be said.' That writer's account of here is probably correct, and 'duty unapprehended," 'in an empty place,' can have no effect on any man; but this is a mere truism. Duty apprehended is constantly enlarging, elevating, and energizing multitudes, who had previously been uncognizant of it. The first clause of the chapter may be granted, but the second is not in accordance with truth. Generally, however, man may be considered as the measure of the

muth in morals and metaphysics which he holds; but after all, systems of men are for the most part beneath the highest capacities of the model men, the Chün-tsze.

29. THE CULPABILITY OF NOT REFORMING KNOWN FAULTS. Compare I. viii. Chû Hsi's commentary appears to make the meaning somewhat different. He says:-'If one having faults can change them, he comes back to the condition of having no faults. But if he do not change them, then they go on to their completion, and will never come to be changed.'

30. THE FRUITLESSNESS OF THINKING, WITHOUT READING. Compare II. xv, where the dependence of acquisition and reflection on each other is set forth. Many commentators say that Confucius merely transfers the things which he here mentions to himself for the sake of others, not that it ever was really thus with himself.

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