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CHAPTER XVII. The Master said, “Yew, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that
do not know it;—this is knowledge.”
CHAPTER XVIII. 1. Tsze-chang was learning with a view to official emolument.
2. “The Master said, “Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:—then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice: —then you will have few occasions for repentance. gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument.”
17. There should BE NO PRETENCE IN THE | ‘any one thing.' = 'to take to be," éto PROFESSION OF KNOWLEDGE, OR THE I'ENIAL OF
由, by surname fus, and gener- consider,' *to allow.' tk, thus marked with a ally known by his designation of Tsze-loo tone, is used for it, you' 子路, was one of the most famous disciples of Confucius, and now occupies in the temples OWN IMPROVEMENT, AND NOT EWOLUMENT. the 4th place east in the sage's own hall. He was Tsze-chang, named Gili, with the double surnoted for his courage and forwardness, a man of impulse rather than reflection. Conf. had name 顯孫, a native of Chin (陳), foretold that he would come to an untimely undistinguished in the Confucian school. Tszeend, and so it happened. He was killed through kung praised him as a man of merit without his own rashness in a revolution in the state of boasting, humble in a high position, and not Wei. The tassel of his cap being cut off when arrogant to the helpless. From this ch., how, he received his death-wound, he quoted a say-ever, it would appear that inferior mot. did ing—“The superior man must not die without his cap,' tied on the tassel, adjusted the cap,
18. THE END IN LEARNING SHOULD BE ONE'S
sometimes rule him. 學 ='was learning,' i. and expired. This action-Kamera Te at some particular time. F=s, 'to seek is much lauded. Of the six fl, the 1st and for.' 2. is explained in the comm, as in 6th are knowledge subjective, the other four transl., — , but this mean. of it is are knowledge objective. The first fi
not found in the Dict. 祿在其中, 知之之道, In the other two cases, 之
· Emolument is herein.' ;. e., it will come without
忠錯錯民感 或勸。 忠之以季諸諸服。哀
舉以勸康直柱孔公 善莊如子則則子問 而, 之問民民對日 教敬 使不服日何 不孝子民服。舉舉為 能蒸日敬 柱直則
CHAPTER XIX. The duke Gae asked, saying, “What should be done in order to secure the submission of the people?” Confucius replied, “ Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit.”
CHAPTER XX. Ke K‘ang asked how to cause the people to reverence their ruler, to be faithful to him, and to urge themselves to virtue. The Master said, “Let him preside over them with gravity;—then they will reverence him. Let him be filial and kind to all;--then they will be faithful to him. Let him advance the good and teach the incompetent;—then they will eagerly seek to be virtuous."
CHAPTER XXI. 1. Some one addressed Confucius, saying, “Sir, why are you not engaged in the government?' seeking; the individual is on the way to it. The people-soother,' was the honorary epithet of lesson is that we are to do what is right, and not Ke-sun Fei (E), the head of one of the three be anxious about temporal concerns. 19. How A PRINCE BY THE RIGHT BYPLOY- great families of Loo; see ch. 5. His idea is
seen in i, 'to cause,' the power of force; that honorary epithet of duke of Loo (B. c. | of Conf. appears in , then, the power of 494-367). Conf. died in his 16th year. Accord. influence. In W is said to to the laws for posthumous titles, denotes "together with,' 'mutually. Wh to advise,' “ 'the respectful and benevolent, early cut off.' 'to teach,' has also in the Dict, the meaning to
京公="The to-be-lamented duke'錯 rejoice to follow,' which is its force here, up. 3d tone,= 1, "to set aside. is partly, the practice of goodness,' being undereuphonious, but also indicates the plural.
21. CONFUCIUS' EXPLANATION OF HIS NOT FWE, The philosopher Kʻung replied.' BEING IN ANY OFFICE. 1. O FL7.-The Here, for the first time, the sage is called by his
surname indic. that the questioner was not a surname, and, Wt is used, as indicating the disciple. Conf. had his reason for not being in reply of an inferior to a superior.
office at the time, but it was not expedient to tell. He replied therefore, as in par. 2. 2. See
Shoo-king xxji. 1. But the text is neither corFCL THAN FORCE. kang; 'easy and pleasant, rectly applied nor exactly quoted. The eld
MENT OF HIS OFFICERS DAY SECURE THE REAL
20. EXAMPLE IN SUPERIORS IS MORE POWER
也人 政是友字 因十 其大而 亦于白 於世 何車無 為兄書
以無信 政弟 禮知 行貌不
2. The Master said, “What does the Shoo-king say of filial piety ? — You are filial, you discharge your brotherly duties. These qualities are displayed in government. This then also constitutes the exercise of government. Why must there be that to make one be in the government."
” CHAPTER XXII. The Master said, “I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the cross bar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses ?”
CHAPTER XXIII. 1. Isze-chang 'asked whether the affairs of ten ages after could be known.
2. Confucius said, “The Yin dynasty followed the regulations of the Hea: wherein it took from or added to them may be known. The Chow dynasty has followed the regulations of the Yin: wherein it took from or added to them may be known. Some other may follow the Chow, but though it be should be at the distance of a hundred
ages, its affairs may be known.” inter. read in one sentence ###*, *0 the end of the pole curved upwards, and the filial piety! nothing but filial piety!' Choo He, would give it more elasticity. however, pauses at F, and commences rightly the quotation with T3 A western may
ETY ARE UNCHANGEABLE. 1. th may be taken think that the philosopher might have made
as an age='a century,' or as a generation=30
years, which is its radical meaning, being forma happier evasion. J T Tek, the ed from three tens and one (Hit and —). Both Ist Tân, and referring to the meanings are in the Dict. Conf. made no prethought in the man's question, that office was
tension to supernatural powers, and all comm. necessary to one's being in government.
are agreed that the things here asked about 22. THE NECESSITY TO A MAN OF BEING TRUTH
were not what we would call contingent or in
different events. He merely says that the great 靶 and 軟 are explained principles of morality and relations of society
had continued the same and would ever do so. in the Dict. in the same way—'the cross bar at the end of the carriage pole.' But there was a
t=3.2. The Hea, Yin, and Chow are difference. Choo He says, “In the light carriage ! now spoken of as the EH 'The three
23. THE GREAT PRINCIPLES GOVERNING SOCI
PUL AND SINCERE.