Zixia said, “Learning broadly and firmly retaining what one has learned, being incisive in one’s questioning and able to reflect upon what is near at hand—Goodness is to be found in this.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zixia said, Broad in learning, dedicated in will, acute in questioning, reflecting on things close at hand—look for humaneness there.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zai Wo asked about the three-year mourning period, saying, “Surely one year is long enough. If the gentleman refrains from practicing ritual for three years, the rites will surely fall into ruin; if he refrains from music for three years, this will surely be disastrous for music. After the lapse of a year the old grain has been used up, while the new grain has ripened, and the four different types of tinder have all been drilled in order to rekindle the fire. One year is surely long enough.”
The Master asked, “Would you feel comfortable then eating your sweet rice and wearing your brocade gowns?”
“I would.”
The Master replied, “Well, if you would feel comfortable doing so, then by all means you should do it. When the gentleman is in mourning, he gets no pleasure from eating sweet foods, finds no joy in listening to music, and feels no comfort in his place of dwelling. This is why he gives up these things. But if you would feel comfortable doing them, then by all means you should!”
After Zai Wo left, the Master remarked, “This shows how lacking in Goodness this Zai Wo is! A child is completely dependent upon the care of his parents for the first three years of his life—this is why the three-year mourning period is the common practice throughout the world. Did Zai Wo not receive three years of care from his parents?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zai Wo asked about the three-year mourning period, saying that one year should be long enough. If the gentleman goes three years without performing rituals, the rituals are certain to decline; if he goes three years without performing music, music is certain to be lost. The old grain has been used up; the new grain has ripened; drills have kindled new fires to replace the old ones—surely one year is long enough!
The Master said, Eating rice, wearing brocade—would you feel right doing that?
Yes, I would, said Zai Wo.
If you would feel right, then do so. But when a gentleman is in mourning, if he ate fine food, it would have no savor; if he listened to music, it would bring no joy; if he lived in ease, it would not feel right. Therefore, he does not do so. But now you would feel right, so you may do so.
After Zai Wo had left, the Master said, Yu (Zai Wo) has no humaneness! Only after a child is three years old does he leave the bosom of his father and mother. The three-year mourning period is a custom common to everyone in the world. Surely Yu, too, enjoyed his three years of loving from father and mother!
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “Zilu! Have you heard about the six [virtuous] words and their six corresponding vices?”
Zilu replied, “I have not.”
“Sit! I will tell you about them.
“Loving Goodness without balancing it with a love for learning will result in the vice of foolishness. Loving wisdom without balancing it with a love for learning will result in the vice of deviance. Loving trustworthiness without balancing it with a love for learning will result in the vice of harmful rigidity. Loving uprightness without balancing it with a love for learning will result in the vice of intolerance. Loving courage without balancing it with a love for learning will result in the vice of unruliness. Loving resoluteness without balancing it with a love for learning will result in the vice of willfulness.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, You (Zilu), have you heard of the six terms and the six flaws attending them?
Zilu replied, No, not yet.
Sit down, said the Master, and I will tell you. Love of humaneness without love of study invites the flaw of foolishness. Love of understanding without love of study invites the flaw of recklessness. Love of trustworthiness without love of study invites the flaw of injurious behavior. Love of uprightness without love of study invites the flaw of bluntness. Love of bravery without love of study invites the flaw of riotousness. Love of firmness without love of study invites the flaw of irrational action.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Confucius replied, “Someone could be considered Good who is able to, everywhere in the world, put five virtues into practice.”
“May I ask what these virtues are?”
“Reverence, magnanimity, trustworthiness, diligence, and kindness. If you are reverent, you will avoid disgrace; if you are magnanimous, you will win the populace; if you are trustworthy, others will put their trust in you; if you are diligent, you will achieve results; and if you are kind, you will have the wherewithal to employ the people.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zizhang asked Confucius about humaneness. Confucius said, A person who can exercise these five in his dealings with the world is acting humanely.
When Zizhang asked what “these five” were, Confucius said, Courtesy, tolerance, trustworthiness, diligence, and kindness. Be courteous, and you avoid disrespect. Be tolerant, and you win over the multitude. Be trustworthy, and you are trusted by others. Be diligent, and your work will go well. Be kind, and you will be able to employ others.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Confucius said, “ ‘Seeing goodness, and striving for it urgently, as if never able catch up; seeing badness, and recoiling as if scalded by hot water’—I have seen such people, and have heard such words.”
“ ‘Dwelling in seclusion in order to pursue one’s aspirations, practicing rightness in order to realize the Way’—I have heard such words, but have yet to see such a person.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Confucius said, He sees what is good and acts as though he could never attain it, sees what is not good and acts as though he had put his hand in scalding water—I’ve seen people like that and heard reports of their kind. He lives in seclusion in order to fulfill his aims, practices rightness in order to perfect his Way—I’ve heard reports of such people but never actually seen them.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “Goodness is even more vital to the common people than water or fire. I have seen people perish from walking through fire and water, but have never seen anyone perish by walking the path of Goodness.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, Humaneness is more vital to the people than water or fire. I have seen people die from treading on water or fire, but I have never seen the person who died from treading the path of humaneness.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “If your wisdom reaches it, but your Goodness cannot protect it, then even though you may have attained it, you are sure to eventually lose it. If your wisdom reaches it, and your Goodness is able to protect it, but you cannot manifest it with dignity, then the common people will not be respectful. If your wisdom reaches it, your Goodness is able to protect it, and you can manifest it with dignity, but you do not use ritual to put it into motion, it will never be truly excellent.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, You might have sufficient knowledge to gain a position, but if you do not have the humaneness needed to hold on to it, then although you gain it, you will surely lose it. You might have sufficient knowledge to gain a position and the humaneness needed to hold on to it, but if you do not administer it with dignity, the common people will not respect you. You might have sufficient knowledge to gain a position, the humaneness needed to hold on to it, and may administer it with dignity, but if your actions do not accord with ritual, the results will be less than good.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “No scholar-official of noble intention or Good person would ever pursue life at the expense of Goodness, and in fact some may be called upon to give up their lives in order to fulfill Goodness.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, The man of high ideals, the humane person, never tries to go on living if it is harmful to humaneness. There are times when he sacrifices his life to preserve humaneness.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zilu said, “When Duke Huan had his brother Prince Jiu murdered, Shao Hu died for his master, whereas Guan Zhong did not.” He then added, “Does this behavior not fall short of Goodness?”
The Master replied, “It was Guan Zhong’s strength that allowed Duke Huan, on many occasions, to harmoniously unite the feudal lords without the use of military force. But as for his Goodness, as for his Goodness …”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zilu said, When Duke Huan put to death his brother, the ducal son Jiu, Shao Hu died with him but Guan Zhong did not. That was hardly humane of Guan Zhong, was it?
The Master said, Duke Huan nine times called the other feudal rulers together in assembly and did so without employing his war chariots. Guan Zhong’s influence made this possible. But as for his humaneness, as for his humaneness—
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
