The Master said, “Those who possess Virtue will inevitably have something to say, whereas those who have something to say do not necessarily possess Virtue. Those who are Good will necessarily display courage, but those who display courage are not necessarily Good.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, Those who have virtue invariably have something to say, but those who have something to say do not invariably have virtue. Those who are humane are invariably courageous, but those who are courageous are not invariably humane.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zigong said, “If there were one able to broadly extend his benevolence to the common people and bring succor to the multitudes, what would you make of him? Could such a person be called Good?”
The Master said, “Why stop at Good? Such a person should surely be called a sage! Even someone like Yao or Shun would find such a task daunting. Desiring to take his stand, one who is Good helps others to take their stand; wanting to realize himself, he helps others to realize themselves. Being able to take what is near at hand as an analogy could perhaps be called the method of Goodness.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zigong said, If someone could spread bounty abroad among the people and rescue the populace, how would that be? Could that be called humaneness?
The Master said, Why bring humaneness into the discussion? If you must have a label, call the man a sage. Even Yao and Shun had trouble doing that much.
The humane person wants standing, and so he helps others to gain standing. He wants achievement, and so he helps others to achieve. To know how to proceed on the analogy of what is close at hand—this can be called the humane approach.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
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, “In a state of one thousand chariots, Zilu could be employed to organize the collection of military taxes, but I do not know whether or not he is Good.”
“What about Ran Qiu?”
“In a town of one thousand households, or an aristocratic family of one hundred chariots, Ran Qiu could be employed as a steward, but I do not know whether or not he is Good.”
“What about Zihua?”
“Standing in his proper place at court with his sash tied, Zihua could be employed to converse with guests and visitors, but I do not know whether or not he is Good.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Meng Wu Bo questioned Confucius, saying, Is Zilu a humane person?
The Master said, I don’t know.
Meng Wu Bo asked again.
The Master said, In a state of a thousand war chariots, You (Zilu) could be put in charge of military levies. But I don’t know if he is humane.
What about Qiu (Ran You)?
The Master said, For a town of a thousand households or a clan of a hundred chariots, Qiu could act as overseer. But I don’t know if he is humane.
What about Chi (Gongxi Zihua)?
The Master said, Chi, dressed in formal robes, standing in court, would do very well to discourse with the visitors and guests. But I don’t know if he is humane.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
