Zizhang said, “Prime Minister Ziwen was given three times the post of prime minister, and yet he never showed a sign of pleasure; he was removed from this office three times, and yet never showed a sign of resentment. When the incoming prime minister took over, he invariably provided him with a complete account of the official state of affairs. What do you make of Prime Minister Ziwen?”
The Master said, “He certainly was dutiful.”
“Was he not Good?”
“I do not know about that—what makes you think he deserves to be called Good?”
“When Cuizi assassinated the Lord of Qi, Chen Wenzi—whose estate amounted to ten teams of horses—abandoned all that he possessed and left the state. Upon reaching another state, he said, ‘The officials here are as bad as our Great Officer Cuizi,’ and thereupon left that state. Again, after going to another state, he said, ‘The officials here are as bad as our Great Officer Cuizi,’ and thereupon left that state as well. What do you make of Chen Wenzi?”
The Master said, “He certainly was pure.”
“Was he not Good?”
“I do not know about that—what makes you think he deserves to be called Good?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zizhang asked, saying, Ziwen, the prime minister of Chu, served three times as prime minister but showed no sign of delight, and three times was dismissed from the post but showed no sign of resentment. As former prime minister, he invariably reported to the new prime minister on affairs of state. What do you think of this?
The Master said, He acted with loyalty.
Was he humane?
I don’t know how he can be called humane.
Cui Zi assassinated the ruler of Qi. Chen Wen Zi, who for his carriages owned ten four-horse teams, abandoned them and left the state. When he arrived in another state, he said, The people here are no better than our high official Cui Zi! and he left that state. Arriving in another state, he said, More like our high official Cui Zi! and he left that state, too. What would you say of him?
The Master said, A man of integrity.
Was he humane?
I don’t know how he can be called humane.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “Zang Wenzhong housed his sacred tortoises in a hall where the column capitals were carved in the shape of mountains and the roof beams were decorated with images of water plants. How could he be considered wise?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, Zang Wenzhong housed a large tortoiseshell for divination in a hall whose pillars were capped with hill-shaped designs and whose joists had a duckweed pattern. What can one think of the wisdom of such a person?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said of Zichan, “Of the virtues that constitute the Way of the gentleman, he possessed four: in the way he conducted himself, he displayed reverence; in the way he served his superiors, he displayed respect; in the way he cared for the common people, he displayed benevolence; and in the way he employed the people, he displayed rightness.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said of Zichan, He exemplified the Way of the gentleman in four respects. In conducting himself, he was prudent. In serving his superiors, he was respectful. In looking out for the common people, he was caring. And in employing the common people, he followed what was right.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zigong asked, “Why was Kong Wenzi accorded the title ‘Cultured’ ?”
The Master replied, “He was diligent and loved learning, and was not ashamed to ask advice from his inferiors. This is why he was accorded the title, ‘Cultured.’ ”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zigong asked, Why was Kong Wenzi given the posthumous name Cultured (Wen)?
The Master said, Clear-sighted and a lover of learning, he was not ashamed to ask questions of his inferiors. Therefore he was given the name Cultured.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zigong said, “The Master’s cultural brilliance is something that is readily heard about, whereas one does not get to hear the Master expounding upon the subjects of human nature or the Way of Heaven.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zigong said, The Master’s views on cultural and emblematic matters—these we have heard. But his views on human nature and the Way of Heaven—these we have never been able to hear!
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zigong said, “What I do not wish others to do unto me, I also wish not to do unto others.”
The Master said, “Ah, Zigong! That is something quite beyond you.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zigong said, What I don’t want others to do to me, I want to avoid doing to others. The Master said, Si (Zigong), you haven’t gotten to that stage yet.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “I have yet to meet someone who is genuinely resolute.”
Someone responded, “What about Shen Cheng?”
The Master said, “Cheng is full of desires, how could he be resolute?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, I have never seen a person of true firmness. Someone said, What about Shen Cheng? The Master said, Cheng is all desires. How can he be called a man of firmness?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
