Analects

Analects 4.6

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Original Text:

子曰我未见好仁者恶不仁者好仁者无以尚之恶不仁者其为仁矣不使不仁者加乎其身有能一日用其力于仁矣乎我未见力不足者盖有之矣我未见也

Translation:

Other Translations:

The Master said, “I have yet to meet a person who truly loved Goodness or hated a lack of Goodness. One who truly loved Goodness could not be surpassed, while one who truly hated a lack of Goodness would at least be able to act in a Good fashion, as he would not tolerate that which is not Good being associated with his person.

“Is there a person who can, for the space of a single day, simply devote his efforts to Goodness? I have never met anyone whose strength was insufficient for this task. Perhaps such a person exists, but I have yet to meet him.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, I have never seen a person who really loved humaneness or a person who really hated the lack of humaneness. A person who really loved humaneness would have no one who surpassed him. A person who really hated the lack of humaneness would conduct himself humanely, never allowing those who lack humaneness to affect his behavior.

Is there someone who for a whole day is willing to use all his strength to achieve humaneness? I’ve never seen anyone who lacked the strength to do so – there may be such a person, but I’ve never seen one.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 4.5

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Original Text:

子曰富与贵是人之所欲也不以其道得之不处也贫与贱是人之所恶也不以其道得之不去也君子去仁恶乎成名君子无终食之间违仁造次必于是颠沛必于是

Translation:

Other Translations:

The Master said, “Wealth and social eminence are things that all people desire, and yet unless they are acquired in the proper way I will not abide them. Poverty and disgrace are things that all people hate, and yet unless they are avoided in the proper way I will not despise them.

“If the gentleman abandons Goodness, how can he merit the name? The gentleman does not go against Goodness even for the amount of time required to finish a meal. Even in times of urgency or distress, he necessarily accords with it.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Wealth and eminence are what people desire, but if one can’t get them by means that accord with the Way, one will not accept them. Poverty and low position are what people hate, but if one can’t avoid them by means that accord with the Way, one will not reject them.

If the gentleman rejects humaneness, how can he be worthy of the name of gentleman? The gentleman never departs from humanness even fort he space of a meal – in confusion and distress he holds fast to it; stumbling, faltering, he holds fast to it.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 4.4

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Original Text:

子曰苟志於仁矣无恶也

Translation:

Other Translations:

The Master said, “Merely set your heart sincerely upon Goodness and you will be free of bad intentions.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Truly set your mind on humanness, and you will be without evil.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 4.3

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Original Text:

子曰唯仁者能好人能恶人

Translation:

Other Translations:

The Master said, “Only one who is Good is able to truly love others or despise others.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Only the humane person is able to like others and is able to hate others.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 4.2

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Original Text:

子曰不仁者不可以久处约不可以长处乐仁者安仁知者利仁

Translation:

Other Translations:

The Master said, “Without Goodness, one cannot remain constant in adversity and cannot enjoy enduring happiness,

“Those who are Good feel at home in Goodness, whereas those who are clever follow Goodness because they feel that they will profit from it.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, A person lacking in humanness can not endure straightened circumstances for long, nor can he enjoy favorable circumstances for long. The humane person rests in humaneness, the wise person profits form humaneness.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 4.1

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Original Text:

子曰里仁为美择不处仁焉得知

Translation:

Other Translations:

The Master said, “To live in the neighborhood of the Good is fine. If one does not choose to dwell among those who are Good, how will one obtain wisdom?”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Humaneness is the beauty of the community. If you can choose but do not make humaneness your home, how can you be called wise?

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 3.26

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Original Text:

子曰居上不宽为礼不敬临丧不哀吾何以观之哉

Translation:

Other Translations:

The Master said, “Someone who lacks magnanimity when occupying high office, who is not respectful when performing ritual, and who remains unmoved by sorrow when overseeing mourning rights – how could I bear to look upon such a person?”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Standing above others but without tolerance, carrying out rites but without reverence, conducting funeral proceedings but without grief – how can I bear to view such as these?

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 3.25

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Original Text:

子谓韶尽美矣又尽善也谓武尽美矣未尽善也

Translation:

Other Translations:

The Master said of the Shao music, “It is perfectly beautiful, and also perfectly good.”

He said of the Wu music, “It is perfectly beautiful but not perfectly good.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Of the Shao music, the Master said, Perfect in beauty, perfect in goodness. Of the Wu music, he said, Perfect in beauty, but not perfect in goodness.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 3.24

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Original Text:

仪封人请见曰君子之至于斯也吾未尝不得见也从者见之出曰二三子何患于丧乎天下之无道也久矣天将以夫子为木铎

Translation:

Other Translations:

A border official from the town of Yi requested an audience with the Master, saying, “I have never failed to obtain an audience with the gentlemen who have passed this way.” Confucius’ followers thereupon presented him.

After emerging from the audience, the border official remarked, “You disciples, why should you be concerned about your master’s loss of office? The world has been without the Way for a long time now, and Heaven intends to use your Master like the wooden clapper for a bell.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The border guard of Yi requested an interview with Confucius, saying, When gentlemen pass this way, I never fail to have an interview with them.

The Master’s followers arranged a meeting. When the border guard emerged from the interview, he said, You young men should not worry about your present bad luck. For a long time now the world has been without the Way. Heaven is going to use your Master as a wooden-clappered bell.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 3.23

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Original Text:

子语鲁大师乐曰乐其可知也始作翕如也从之纯如也皦如也绎如也以成

Translation:

Other Translations:

The Master was discussing music with the Grand Music Master of Lu. He said, “What can be known about music is this: when it first begins, it resounds with a confusing variety of notes, but as it unfolds, these notes are reconciled by means of harmony, brought into tension by means of counterpoint, and finally woven together into a seamless whole. It is in this way that music reaches its perfection.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master, speaking with the Grand Music Master of Lu, said, Music can be understood in this way. The players first in unison, then freely harmonizing, playing separately or carrying on from one another, and thus the piece is completed.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.