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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 1.
Part 1:
The Master said "Is it not pleasant to learn with a
constant perseverance and application? "Is it not delightful to
have friends coming from distant quarters? "Is he not a man of
complete virtue, who feels no discomposure though men may take no
note of him?" The philosopher Yu said, "They are few who, being
filial and fraternal, are fond of offending against their
superiors. There have been none, who, not liking to offend
against their superiors, have been fond of stirring up confusion.
"The superior man bends his attention to what is radical. That
being established, all practical courses naturally grow up.
Filial piety and fraternal submission,-are they not the root of
all benevolent actions?"
The Master said, "Fine words and an insinuating appearance are
seldom associated with true virtue." The philosopher Tsang said,
"I daily examine myself on three points:-whether, in transacting
business for others, I may have been not faithful;-whether, in
intercourse with friends, I may have been not sincere;-whether I
may have not mastered and practiced the instructions of my
teacher."
The Master said, "To rule a country of a thousand chariots, there
must be reverent attention to business, and sincerity; economy in
expenditure, and love for men; and the employment of the people
at the proper seasons."
The Master said, "A youth, when at home, should be filial, and,
abroad, respectful to his elders. He should be earnest and
truthful. He should overflow in love to all, and cultivate the
friendship of the good. When he has time and opportunity, after
the performance of these things, he should employ them in polite
studies." Tsze-hsia said, "If a man withdraws his mind from the
love of beauty, and applies it as sincerely to the love of the
virtuous; if, in serving his parents, he can exert his utmost
strength; if, in serving his prince, he can devote his life; if,
in his intercourse with his friends, his words are
sincere:-although men say that he has not learned, I will
certainly say that he has.
The Master said, "If the scholar be not grave, he will not call
forth any veneration, and his learning will not be solid. "Hold
faithfulness and sincerity as first principles. "Have no friends
not equal to yourself. "When you have faults, do not fear to
abandon them." The philosopher Tsang said, "Let there be a
careful attention to perform the funeral rites to parents, and
let them be followed when long gone with the ceremonies of
sacrifice;-then the virtue of the people will resume its proper
excellence." Tsze-ch'in asked Tsze-kung saying, "When our master
comes to any country, he does not fail to learn all about its
government. Does he ask his information? or is it given to him?"
Tsze-kung said, "Our master is benign, upright, courteous,
temperate, and complaisant and thus he gets his information. The
master's mode of asking information,-is it not different from
that of other men?"
The Master said, "While a man's father is alive, look at the bent
of his will; when his father is dead, look at his conduct. If for
three years he does not alter from the way of his father, he may
be called filial." The philosopher Yu said, "In practicing the
rules of propriety, a natural ease is to be prized. In the ways
prescribed by the ancient kings, this is the excellent quality,
and in things small and great we follow them. "Yet it is not to
be observed in all cases. If one, knowing how such ease should be
prized, manifests it, without regulating it by the rules of
propriety, this likewise is not to be done." The philosopher Yu
said, "When agreements are made according to what is right, what
is spoken can be made good. When respect is shown according to
what is proper, one keeps far from shame and disgrace. When the
parties upon whom a man leans are proper persons to be intimate
with, he can make them his guides and masters."
The Master said, "He who aims to be a man of complete virtue in
his food does not seek to gratify his appetite, nor in his
dwelling place does he seek the appliances of ease; he is earnest
in what he is doing, and careful in his speech; he frequents the
company of men of principle that he may be rectified:-such a
person may be said indeed to love to learn." Tsze-kung said,
"What do you pronounce concerning the poor man who yet does not
flatter, and the rich man who is not proud?" The Master replied,
"They will do; but they are not equal to him, who, though poor,
is yet cheerful, and to him, who, though rich, loves the rules of
propriety." Tsze-kung replied, "It is said in the Book of Poetry,
'As you cut and then file, as you carve and then polish.'-The
meaning is the same, I apprehend, as that which you have just
expressed."
The Master said, "With one like Ts'ze, I can begin to talk about
the odes. I told him one point, and he knew its proper sequence."
The Master said, "I will not be afflicted at men's not knowing
me; I will be afflicted that I do not know men."
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