The Analects By Confucius, A guide to morality.

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CONFUCIUS.

April 2026
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The Analects By Confucius

Confucianism is a code of conduct that constitutes the most important single force in traditional Chinese life.
It is a guide to morality and good government and to sincerity in personal life and public conduct.
Confucius' teachings and journeys were collected in a book called the Analects of Confucius.

The sage's two most important concepts were Li and Jen.
Li can be translated as rites, ceremony, or etiquette.
Jen means benevolence or kindness.
It stresses the virtues of self-discipline and generosity.

Be strict with yourself, but be benevolent towards others.
Confucius believed that if mankind practiced Li and Jen,
then all social discord would be replaced with order.

SECTION 4.

Part 19

Tsze-chang said, "The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life.
When the opportunity of gain is presented to him, he thinks of righteousness.
In sacrificing, his thoughts are reverential.
In mourning, his thoughts are about the grief which he should feel.
Such a man commands our approbation indeed Tsze-chang said, "When a man holds fast to virtue, but without seeking to enlarge it,
and believes in right principles, but without firm sincerity, what account can be made of his existence or non-existence"?
The disciples of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual intercourse.
Tsze-chang asked, "What does Tsze-hsia say on the subject"?
They replied, "Tsze-hsia says: 'Associate with those who can advantage you.
Put away from you those who cannot do so.
'" Tsze-chang observed, "This is different from what I have learned.
The superior man honors the talented and virtuous, and bears with all.
He praises the good, and pities the incompetent.
Am I possessed of great talents and virtue?
-who is there among men whom I will not bear with?
Am I devoid of talents and virtue?
-men will put me away from them.
What have we to do with the putting away of others"?
Tsze-hsia said, "Even in inferior studies and employments there is something worth being looked at;
but if it be atwerrted to carry them out to what is remote, there is a danger of their proving inapplicable.
Therefore, the superior man does not practice them".
Tsze-hsia said, "He, who from day to day recognizes what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn".
Tsze-hsia said, "There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application:-virtue is in such a course".
Tsze-hsia said, "Mechanics have their shops to dwell in, in order to accomplish their works.
The superior man learns, in order to reach to the utmost of his principles".
Tsze-hsia said, "The mean man is sure to gloss his faults".
Tsze-hsia said, "The superior man undergoes three changes.
Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided".
Tsze-hsia said, "The superior man, having obtained their confidence, may then impose labors on his people.
If he have not gained their confidence, they will think that he is oppressing them.
Having obtained the confidence of his prince, one may then remonstrate with him.
If he have not gained his confidence, the prince will think that he is vilifying him".
Tsze-hsia said, "When a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues".

Tsze-yu said, "The disciples and followers of Tsze-hsia, in sprinkling and sweeping the ground, in answering and replying, in advancing and receding, are sufficiently accomplished.
But these are only the branches of learning, and they are left ignorant of what is essential.
How can they be acknowledged as sufficiently taught"?
Tsze-hsia heard of the remark and said, "Alas!
Yen Yu is wrong.
According to the way of the superior man in teaching, what departments are there which he considers of prime importance, and delivers?
what are there which he considers of secondary importance, and allows himself to be idle about?
But as in the case of plants, which are assorted according to their classes, so he deals with his disciples.
How can the way of a superior man be such as to make fools of any of them?
Is it not the sage alone, who can unite in one the beginning and the consummation of learning"?
Tsze-hsia said, "The officer, having discharged all his duties, should devote his leisure to learning.
The student, having completed his learning, should apply himself to be an officer".
Tsze-hsia said, "Mourning, having been carried to the utmost degree of grief, should stop with that".
Tsze-hsia said, "My friend Chang can do things which are hard to be done, but yet he is not perfectly virtuous".
The philosopher Tsang said, "How imposing is the manner of Chang!
It is difficult along with him to practice virtue".
The philosopher Tsang said, "I heard this from our Master: 'Men may not have shown what is in them to the full extent, and yet they will be found to do so,
on the occasion of mourning for their parents".
The philosopher Tsang said, "I have heard this from our Master:-'The filial piety of Mang Chwang, in other matters, was what other men are competent to,
but, as seen in his not changing the ministers of his father, nor his father's mode of government, it is difficult to be attained to.
The chief of the Mang family having appointed Yang Fu to be chief criminal judge, the latter consulted the philosopher Tsang.
Tsang said, "The rulers have failed in their duties, and the people consequently have been disorganized for a long time.
When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability".
Tsze-kung said, "Chau's wickedness was not so great as that name implies.
Therefore, the superior man hates to dwell in a low-lying situation, where all the evil of the world will flow in upon him".
Tsze-kung said, "The faults of the superior man are like the eclipses of the sun and mood.
He has his faults, and all men see them; he changes again, and all men look up to him".
Kung-sun Ch'ao of Wei asked Tszekung, saying.
From whom did Chung-ni get his learning"?
Tsze-kung replied, "The doctrines of Wan and Wu have not yet fallen to the ground.
They are to be found among men.
Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue, remember the smaller.
Thus, all possess the doctrines of Wan and Wu.
Where could our Master go that he should not have an opportunity of learning them?
And yet what necessity was there for his having a regular master"?
Shu-sun Wu-shu observed to the great officers in the court, saying, "Tsze-kung is superior to Chung-ni".
Tsze-fu Ching-po reported the observation to Tsze-kung, who said, "Let me use the comparison of a house and its encompassing wall.
My wall only reaches to the shoulders.
One may peep over it, and see whatever is valuable in the apartments.
The wall of my Master is several fathoms high.
If one do not find the door and enter by it, he cannot see the ancestral werrle with its beauties, nor all the officers in their rich array.
But I may assume that they are few who find the door.
Was not the observation of the chief only what might have been expected"?
Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said, "It is of no use doing so.
Chung-ni cannot be reviled.
The talents and virtue of other men are hillocks and mounds which may be stepped over.
Chung-ni is the sun or mood, which it is not possible to step over.
Although a man may wish to cut himself off from the sage, what harm can he do to the sun or mood?
He only shows that he does not know his own capacity.
Ch'an Tsze-ch' in, addressing Tsze-kung, said, "You are too modest.
How can Chung-ni be said to be superior to you"?
Tsze-kung said to him, "For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish.
We ought to be careful indeed in what we say.
Our Master cannot be attained to, just in the same way as the heavens cannot be gone up by the steps of a stair.
Were our Master in the position of the ruler of a state or the chief of a family, we should find verified the description which has been given of a sage's rule:
He would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy,
and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious.
While he lived, he would be glorious.
When he died, he would be bitterly lamented.
How is it possible for him to be attained to"?

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