The Master replied, “When occupying your place, remain reverent; when performing public duties, be respectful; and when dealing with others, be dutiful. These are virtues that cannot be abandoned, even if you go to dwell among the Yi or Di barbarians.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Fan Chi asked about humaneness. The Master said, In private life, be courteous; in handling affairs, respectful; in dealings with others, loyal. Even if you go among the Yi or Di tribes,7 these rules can never be put aside.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Fan Chi still did not understand, so the Master elaborated: “Raise up the straight and apply them to the crooked, and the crooked will be made straight.”
Fan Chi retired from the Master’s presence. Seeing Zixia, he said, “Just before I asked the Master about wisdom, and he replied, ‘Raise up the straight and apply them to the crooked, and the crooked will be made straight.’ What did he mean by that?”
Zixia answered, “What a wealth of instruction you have received! When Shun ruled the world, he selected from amongst the multitude, raising up Gao Yao, and those who were not Good then kept their distance. When Tang ruled the world, he selected from amongst the multitude, raising up Yi Yin, and those who were not Good then kept their distance.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Fan Chi asked about humaneness. The Master said, Love others. Fan Chi asked about understanding. The Master said, Understand others.
When Fan Chi failed to grasp the meaning, the Master said, Promote the straight, and let them oversee the crooked. That way, you can cause the crooked to be straight.
After Fan Chi had left the Master, he met Zixia. A while ago, he said, I met the Master and asked him about understanding. He said, Promote the straight, and let them oversee the crooked—that way you can cause the crooked to be straight. What does that mean?
Zixia said, How rich in meaning—these words! When Shun ruled the empire, he chose Gao Yao from among the multitude—and those who lacked humaneness were kept at a distance. When Tang ruled the empire, he chose Yi Yin from among the multitude—and those who lacked humaneness were kept at a distance.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zizhang inquired, “What must a scholar-official be like before he can be considered accomplished?”
The Master replied, “What do you mean by ‘accomplished’?”
“Sure to be renowned, whether serving the state or a noble family.”
The Master said, “That is merely being ‘renowned,’ not being ‘accomplished.’ Someone who is accomplished is upright in his native substance and fond of rightness. He examines other people’s words and observes their demeanor, and always takes the interests of his inferiors into account when considering something—no matter whether serving the state or a noble family. Someone who is renowned, on the other hand, adopts the appearance of Goodness but violates it in his actual conduct, all the while never doubting that he deserves to be called Good. Thus, he is sure to be renowned, whether serving the state or a noble family.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zizhang asked, What does a man of station have to do to be known as accomplished?
The Master said, What do you mean by accomplished?
Zizhang replied, In the domain, invariably well reputed; in the family, invariably well reputed.
The Master said, That is reputation, not accomplishment. The accomplished man is solid, straightforward, a lover of right. He weighs people’s words, observes their attitude, and is careful to defer to others. In the domain, he is invariably recognized for his accomplishments; in the family, invariably recognized for his accomplishments. The man of reputation pretends to adhere to humaneness but acts quite differently and never shows any doubt in what he’s doing—so in the domain, he is invariably well reputed; in the family, invariably well reputed.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “ ‘When in public, comport yourself as if you were receiving an important guest, and in your management of the common people, behave as if you were overseeing a great sacrifice.’ Do not impose upon others what you yourself do not desire. In this way, you will encounter no resentment in your public or private life.”
Zhonggong replied, “Although I am not quick to understand, I ask permission to devote myself to this teaching.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zhonggong asked about humaneness. The Master said, When you go out the door, behave as though you were going to meet an important guest. When you employ the common people, do so as though you were conducting an important sacrifice. What you do not want others to do to you, do not do to others. In the domain, let there be no grievances against you; in the family, let there be no grievances against you.
Zhonggong said, Lacking in cleverness though I am, I would like, if I may, to honor these words.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “Restraining yourself and returning to the rites constitutes Goodness. If for one day you managed to restrain yourself and return to the rites, in this way you could lead the entire world back to Goodness. The key to achieving Goodness lies within yourself—how could it come from others?”
Yan Hui asked, “May I inquire as to the specifics?”
The Master said, “Do not look unless it is in accordance with ritual; do not listen unless it is in accordance with ritual; do not speak unless it is in accordance with ritual; do not move unless it is in accordance with ritual.”
Yan Hui replied, “Although I am not quick to understand, I ask permission to devote myself to this teaching.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Yan Yuan asked about humaneness. The Master said, To master the self and return to ritual is to be humane. For one day master the self and return to ritual, and the whole world will become humane. Being humane proceeds from you yourself. How could it proceed from others?
Yan Yuan said, May I ask how to go about this?
The Master said, If it is contrary to ritual, don’t look at it. If it is contrary to ritual, don’t listen to it. If it is contrary to ritual, don’t utter it. If it is contrary to ritual, don’t do it.
Yan Yuan said, Lacking in cleverness though I am, I would like, if I may, to honor these words.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zilu asked about serving ghosts and spirits. The Master said, “You are not yet able to serve people—how could you be able to serve ghosts and spirits?”
“May I inquire about death?”
“You do not yet understand life—how could you possibly understand death?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Jilu asked how one should serve the gods and spirits. The Master said, When you don’t yet know how to serve human beings, how can you serve the spirits?
Jilu said, May I venture to ask about death? The Master said, When you don’t yet understand life, how can you understand death?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
