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仁事其害閣言失 額。 者其事子仁子知 大必貢有日者,
CHAPTER VII. The Master said, “When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words."
CHAPTER VIII. The Master said, “The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete.”
CHAPTER IX. Tsze-kung asked about the practice of virtue. The Master said, “The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars.
CHAFTER X. 1. Yen Yuen asked how the government of a country should be administered. 7. THERE ARB AMEN WITH WHON TO SPEAK, | ally translated-They will kill themselves. No
The doubt suicide is included in the expression (See
may be translated, the it to Ho An), and Confucius here justifies literally and properly,-- to lose our words, but that act, as in certain cases expressive of high in English we do not use to lose,' in connection virtue. with men,' in the same way. 8. HIGH NATURES VALUE VIRTUJE MORE THAN
Comp. Proverbs LINE The 士 and仁人
AND WEX WITH WHOX TO KEEP SILENCE.
WISE KNOW THEM.
9. How INTERCOURSE WITH THE GOOD AIDS THE PRACTICE OF VIRTUE.
are two different XXVII. 17, 'Iron sharpeneth iron; so a man
sharpeneth the countenance of his friend.' classes, the same described IV. 2,-E# 10. CERTAIN RULES, EXEMPLIFIED IN THB AN仁知者利仁有殺身 is natur- ING :--A REPLY TO YEN YUEN. 1. The disciple
CIENT DYNASTIES, TO BE FOLLOWED IN GOVERN
位園見围有圆遠 還冕時, 者子好子近 安樂 與日德日憂日 人
之 typ 文 To 乎
淫 放 惠其者吾
周 霜也未 必 人聲之
2. The Master said, “Follow the seasons of Hea.
"Ride in the state carriage of Yin. 4. “Wear the ceremonial cap of Chow. 5. "Let the music be the Shaou with its pantomimes. 6. “Banish the songs of Ch‘ing, and keep far from specious talkers
. The songs of Ch‘ing are licentious; specious talkers are dangerous."
CHAPTER XI. The Master said, “If a man take no thought about what is distant, he will find sorrow near at hand.”
CHAPTER XII. The Master said, “It is all over! I have not seen one who loves virtue as he loves beauty.”
CHAPTER XIII. The Master said, “Was not Tsang Wăn like one who had stolen his situation? He knew the virtue and the talents modestly put his question with reference to the preferred to the more ornamented ones of Chom. government of a state (#3), but the Master 4. Yet he does not object to the more elegant cap
of that dynasty, the cap,' says Choo fle, being as if it had been about the ruling of the empire The shaou was the music of Shun; see III. 25. * answers it according to the disciple's ability, a small thing, and placed over all the body. 5. wa #T). 2. The three great ancient -the dancers,'or “ pantomimes,' who kept time dynasties began the year at different times.
to the music. See the Shoo-king II. ii. 21. 3. According to an ancient tradition, Heaven was opened at the time 7 ; Earth appeared at
, 'the sounds of Ch'ing,' meaning both
the songs of Ch'ing, and the appropriate music to the time It ; and Man was born at the time which they were sung. Those songs form the
7th book of the 1st division of the She-king, 寅:子 commences in our December, at the and are here characterized justly. winter solstice; T a month later ; and a
11. TUB NECESSITY OF FORETHOUGHT AND month after I The Chow dynasty began its
12. TIE RARITY OF A TRUE LOVE OF VIRTOR year with Fithe Shang with ; and the Hea E* E-see V. 26; the rest is a repetition
of Ix. 17, said to have been spoken by Conf. with. As human life then commenced, the when he was in Wei, and saw the duke riding year, in reference to human labours, naturally out openly in the same carriage with Nan-tsze. proceeds from the spring, and Conf. approved the
13. AGAINST JEALOUSY OF OTHERS' TALENTS; rule of the Hea dynasty. His decision has been —THE CASE OF TsaxG WAN, AXD HWUY OF the law of all dynasties since the Ts'in. See LEW-HEA. Trang Văn-chung,...See V. 17. the " Discours Preliminaire
, Chap. I, in Gaubi's #1 is explained – tra mi dynasty was plain and substantial, which Conf. uŹ, 'as if he had got it by theft, and
Tha TROUBLE TO THINK. Comp. VII. 8.
禮及園之園於國賢 以子義子矣。何子人子而 行日好日者日則日不 之君行群 吾不遠與 孫子小居 末日怨自立 以義慧終 如如矣厚也 出以難日、 之之 爲矣言 何何 薄 實哉。不 也如
of Hwuy of Lew-hea, and yet did not procure that he should stand with him in court." ”
CHAPTER XIV. The Master said, “He who requires much from himself and little from others, will keep himself from being the object of resentment."
CHAPTER 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!”
CHAPTER 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."
CHAPTER 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 Wån 16. AGAINST FRIVOLOUS TALKERS AND SUFould not recommend Hwuy, because he was an abler and better man than himself. Hwuy
PERFICIAL SPECULATORs. Choo He explains that in a famous name in China. He was an officer ☆ by im *** of Loo, 80 styled after death, whose name was
'they have no ground from which to become vir. 169, and designation. He derived his tuous, and they will meet with calamity. Ho terenue from a town called Lew-hea, though An gives Ch'ing K'ang-shing's explanation :some say that it was a lew or willow tree, over 終無成, they will never complete any rhanging his house, which made him to be known thing." "Our nearly literal translation appears as Lew-hea Hwuy-Hwuy that lived under the willow tree.' See Mencius, II. i. 9.
to convey the meaning. "A hard case,' i. e., 14. The WAY TO ward OFF RESENTMENTS.
they will make nothing out, and nothing can be , it is said, is here to require from,' and
17. THE CONDUCT OF THE SUPERIOR MAN IS not 'to reprove, but the one meaning passes insensibly into the other.
RIGHTEOUS, COURTEOUS, HUMBLE, AND SINCERE. ló. NOTHING CAN BE MADE OF PEOPLE WHO 質, is explained by Cho He by 質幹, the TAKE THINGS EASILY, NOT GIVING THEMSELVES
substance and stem ;' and in the Bible by
macle of them, .
以成之君子战 千代子日君子病無能為不病人 雪子日君子疾没世而名不稱
CHAPTER XVIII. The Master said, “The superior man is distressed by his want of ability. He is not distressed by men's not knowing him."
CHAPTER XIX. The Master said, “The superior man dislikes the thought of his name not being mentioned after his death.”
CHAPTER XX. The Master said, “What the superior man seeks, is in himself. What the mean man seeks, is in others.
CHAPTER XXI. The Master said, “The superior man is dignified, but does not wrangle. He is sociable
, but not a partizan.” CHAPTER 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.” #HE, 'foundation. The antecedent to all and many other paraphrase, the Z is , or rather the thing, whatever is taken as all his life? it be, done righteously. 18. OUR OWN INCOMPETENCY, AND NOT OUR
THB MEAN MAN's. Comp. XIV. 25.
20. His OWN APPROBATION IS THE SUPERIOR MAN'S RULE.
THE APPROBATION OF OTHERS IS REPUTATION, THE PROPER BUSINESS OF CONCERN TO US. See XIV. 32, et al.
21. THE SUPERIOR MAN IS DIGNIFIED AND
AFFABLE, WITHOUT THE FAULTS TO WHICH THOSE 19. THE SUPERIOR MAN WISHES TO BE HAD IN QUALITIES OFTEN LEAD. Comp. II 14, and VIL REMEMBRANCE. Not, say the commen., that the
30. superior man cares about fame, but fame is the invariable concomitant of merit. He can't have self-maintenance.' been the superior man, if he be not remember- 22. THE SUPERIOR MAN 18 DISCRIMINATING
IN HIS EMPLOYMENT OF MEN AND JUDGING OF 一 see
[ grave in
行斯灣 國已終園人 馬子也民如 子所身子廢
也有 日 不行
直所誰 其而 文
道試毀恕可 夫。也 而矣。誰 乎以
CHAPTER 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.”
CHAPTER XXIV. 1. The Master said, “In my dealings with e 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."
CHAPTER XXV. The Master said, “Even in my early days, a historiographer would leave a blank in his text, and he who had a 9-horse would lend him to another to ride. Now, alas! there are no
23. THE GREAT PRINCIPLE OF RECIPROCITY indicates. If I is to be taken as='the reaIS THE ROLE OF LIFE. Comp. V. 11. It is singular that Tsze-kung professes there to act on son why,' and 行 as a neuter verb, of general the principle here recommended to him. 24. CONFUCIUS SHOWED HIS RESPECT FOR
application. Ef the three dynasties;" MEN BY STRICT TRUTHFULNESS IN AWARDING with special reference to their great founders, PRAISE OR CEXSURE. 1. I have not marked • be
and the principles which they inaugurated. yond what is proper' with italics, because there
The truth-approving nature of the people was is really that force in the verbs and a rule even to those sages. It was the same to "Ground for it in my examination of the indi
Confucius. vidual;'-,, e., from examination of him I believe 25. INSTANCES OF THE DEGENERACY OF CÒNle will yet verify my words. 2. WTEH, Fucius' times. Most paraphrasts supply a 見 resumes the l of the Ist par, which the te after 5 ;-even in my time I have seen."