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with its pantomimes.

6. ‘ Banish the songs of Chang, and keep far from specious talkers.

The songs of Chang are licentious; CHAP. XI. The Master said,‘

specious talkers are dangerous.’ If a man take no thought about

what is distant, he will find sorrow near at hand.’

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of Hui of Lifi-hsia, 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 1’

CHAP. XVI. The Master said, ‘When a number of people are together, for a whole da , without their conversation turning on righteousness, and when t ey are fond of carrying out the suggestions qfa 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 com

pletes it with sincerity. This is indeed a superior man.’

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CHAP. XVIII. The Master said, ‘The superior man is distressed

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He is not distressed by men’s not knowing

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

GHAP. 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 z is

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CHAP. XXIII. Tsze-kung asked, saying, ‘Is there one word which may serve as a rule of practice for all one’s life ’4' The Master said, ‘Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.’

CHAP. XXIV. r. 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 or_nncrr_>ao_cm IS sumes the Aof the 1st paragraph, which the Ifi“i§§£§3fi§'pitfai'ilgfii.".itiif‘éfifi; an menswear. principle here recommended to him. Altruism

may be substituted for reciprocity. _

24. CONFUCIUS snows]: ms masrrzc'r FOB man application. :_ ‘, ‘the three dynasties,’ BY mm TRUTHFULNEBS 1" AWARDING PRAISE on with special reference to their great founders, PENSURE' ' L'I the_n°t marked ‘beyofld What and the principles which they inaugurated.— is proper With italics, because there is really Th,3 truthhpproving nature of the people was

that force in the verbs__% and tGl-ound a rule even to those sages. It was the same to E C fu ' for it in my examination of the individual ; '—- 0515 (iguana OF THE DEGENERACY 0,, Cow

i. e. from my examination of him I believe he FUCIUg’g TIMES. Most paraphrasts supply a

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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

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has the three virtues of knowledge,benevolenee, 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 unapprohended,’ ‘in an empty place,’ can have no efl’ect 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 truth 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 Chin-tsu.

29. THE CULPABILI'I'Y or nor naroamsc Known FAULTs. Compare 1. viii. Chi: Hsi's commentary appears to make the meaning somewhat different. He says :—‘ Ifone 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 raurrLBsssEss or 'rnmxme, WITHOUT ammo. Compare II. xv, where the dependence of acquisition and reflection on each other is set forth—Many commentators say that Confucius merely transfers the thingswhich he here mentions to himself for the sake of others, not that it ever was really thus with himself.

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