Official

Analects 14.1

Original Text:

宪问耻子曰邦有道谷邦无道谷耻也克伐怨欲不行焉可以为仁矣子曰可以为难矣仁则吾不知也

Translation:

Other Translations:

Yuan Si asked about shame.

The Master said, “When the state has the Way, accept a salary; when the state is without the Way, to accept a salary is shameful.”

“To refrain from competitiveness, boastfulness, envy, and greed—can this be considered Goodness?”

The Master said, “This can be considered difficult, but as for its being Good, that I do not know.”

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

Xian (Yuan Si) asked what is shameful. The Master said, When a state follows the Way, one receives an official stipend. But when a state is without the Way, to receive an official stipend is shameful.

[Yuan Si said,] If one is free of high-handedness, bragging, enmity, and craving, can this be termed humaneness? The Master said, It may be termed difficult. But as for humaneness—I don’t know about that.

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

Analects 13.28

Original Text:

子路问曰何如斯可谓之士矣子曰切切偲偲怡怡如也可谓士矣朋友切切偲偲兄弟怡怡

Translation:

Other Translations:

Zilu asked, “What does a person have to be like to be considered a true scholar-official?”

The Master replied, “He must be earnest and critical, but also affable—earnest and critical with his friends, and affable with his brothers.”

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

Zilu asked, How should one conduct himself in order to be called a man of station?

The Master said, Earnest, exacting, but also harmonious—that would qualify you to be called a man of station. With friends, earnest, exacting. With elder and younger brothers, harmonious.

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

Analects 13.20

Original Text:

子贡问曰何如斯可谓之士矣子曰行己有耻使于四方不辱君命可谓士矣曰敢问其次曰宗族称孝焉乡党称弟焉曰敢问其次曰言必信行必果踁踁然小人哉抑亦可以为次矣曰今之从政者何如子曰噫斗筲之人何足算也

Translation:

Other Translations:

Zigong asked, “What does a person have to be like before he could be called a true scholar-official?”

The Master said, “Conducting himself with a sense of shame, and not dishonoring his ruler’s mandate when sent abroad as a diplomat—such a person could be called a scholar-official.”

“May I ask what the next best type of person is like?”

“His lineage and clan consider him filial, and his fellow villagers consider him respectful to his elders.”

“And the next best?”

“In his speech, he insists on being trustworthy, and with regard to his actions, he insists that they bear fruit. What a narrow, rigid little man he is! And yet he might still be considered the next best.”

“How about those who today are involved in government?”

The Master exclaimed, “Oh! Those petty functionaries are not even worth considering.”

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

Zigong asked, How should one conduct himself in order to be called a man of station?

The Master said, Be mindful of anything shameful in your actions. When sent on a mission to other regions in the four directions, do nothing to disgrace your ruler’s commands. Then you can be called a man of station.

And may I ask about a person on the next level?

The Master said, Among the members of his clan, he is praised for his filial conduct. In his village or community, he is praised for his brotherliness.

And may I ask about the next level?

The Master said, Their words are certain to be trustworthy; their actions, certain to be decisive. But petty men just plodding along can reach this level.

And how would you rate those who handle government affairs these days?

The Master said, Ah—peck and bushel people! Not even worth sizing up!

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

Analects 13.6

Original Text:

子曰其身正不令而行其身不正虽令不从

Translation:

Other Translations:

The Master said, “When the ruler is correct, his will is put into effect without the need for official orders. When the ruler’s person is not correct, he will not be obeyed no matter how many orders he issues.”

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

The Master said, If the person himself is correct, then although you do not order him to do so, he will act. But if the person himself is not correct, then although you order him, he will not obey.

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

Analects 13.2

Original Text:

仲弓为季氏宰问政子曰先有司赦小过举贤才曰焉知贤才而举之子曰举尔所知尔所不知人其舍诸

Translation:

Other Translations:

Zhonggong, who was serving as a steward for the Ji Family, asked the Master about governing.

The Master said, “First appoint your supervising officials, then overlook their petty faults and promote those who are worthy and talented.”

“How can I recognize those who are worthy and talented so that I can promote them?”

“Just promote the ones you know. As for those you do not know, will others allow them to be passed over?”

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

Zhonggong, who was serving as steward to the Ji family, asked about government.

The Master said, Your first concern should be the officers in your employ. Excuse minor shortcomings, and promote those of outstanding talent.

How can I know those of outstanding talent in order to promote them?

The Master said, Promote those you know to be worthy. As for those you don’t know, will others fail to mention them?

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

Analects 11.26

Original Text:

子路曾皙冉有公西华侍坐子曰以吾一日长乎尔毋吾以也居则曰不吾知也如或知尔则何以哉

子路率尔而对曰千乘之国摄乎大国之间加之以师旅因之以饥馑由也为之比及三年可使有勇且知方也夫子哂之

求尔何如对曰方六七十如五六十求也为之比及三年可使足民如其礼乐以俟君子

赤尔何如对曰非曰能之愿学焉宗庙之事如会同端章甫愿为小相焉

点尔何如鼓瑟希铿尔舍瑟而作对曰异乎三子者之撰子曰何伤乎亦各言其志也曰漠春者春服既成冠者五六人童子六七人浴乎沂风乎舞雩咏而归夫子喟然叹曰吾与点也

三子者出曾皙后曾皙曰夫三子者之言何如子曰一亦各言其志也已矣曰呋子何哂由也曰为国以礼其言不让是故哂之唯求则非邦也与安见方六七十如五六十而非邦也者唯赤则非邦也与宗庙会同非诸侯而何赤也为之小孰能为之大

Translation:

Other Translations:

Zilu, Zengxi, Ran Qiu, and Zihua were seated in attendance. The Master said to them, “Because I am older than any of you, no one is willing to employ me. Yet you, too, often complain, ‘No one appreciates me.’ Well, if someone were to appreciate you, what would you do?”

Zilu spoke up immediately. “If I were given charge of a state of a thousand chariots—even one hemmed in between powerful states, suffering from armed invasions and afflicted by famine—before three years were up I could infuse its people with courage and a sense of what is right.”

The Master smiled at him.

He then turned to Ran Qiu. “You, Ran Qiu!” he said, “What would you do?”

Ran Qiu answered, “If I were given charge of a state sixty or seventy—or even fifty or sixty—square li in area, before three years were up I could see that the people would have all that they needed. As for instructing its people in ritual practice and music, this is a task that would have to await the arrival of a gentleman.”

The Master then turned to Zihua. “You, Zihua! What would you do?”

Zihua answered, “I am not saying that I would actually be able to do it, but my wish, at least, would be to learn it. I would like to serve as a minor functionary—properly clad in ceremonial cap and gown—in ceremonies at the ancestral temple, or at diplomatic gatherings.”

The Master then turned to Zengxi. “You, Zengxi! What would you do?”

Zengxi stopped strumming his zither, and as the last notes faded away he set the instrument aside and rose to his feet. “I would choose to do something quite different from any of the other three.”

“What harm is there in that?” the Master said. “We are all just talking about our aspirations.”

Zengxi then said, “In the third month of Spring, once the Spring garments have been completed, I should like to assemble a company of five or six young men and six or seven boys to go bathe in the Yi River and enjoy the breeze upon the Rain Dance Altar, and then return singing to the Master’s house.”

The Master sighed deeply, saying, “I am with Zengxi!”

The other three disciples left, but Master Zeng stayed behind. He asked, “What did you think of what the other disciples said?”

“Each of them was simply talking about their aspirations.”

“Then why, Master, did you smile at Zilu?”

“One governs a state by means of ritual. His words failed to express the proper sense of deference, and that is why I smiled at him.”

“Was Ran Qiu, then, not concerned with statecraft?”

“Since when did something sixty or seventy—even fifty or sixty—square li in area not constitute a state?”

“Was Zihua, then, not concerned with statecraft?”

“If ancestral temples and diplomatic gatherings are not the business of the feudal lords, what then are they? If Zihua’s aspiration is a minor one, then what would be considered a major one?”

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

Zilu, Zeng Xi, Ran You, and Gongxi Hua were seated with the Master. He said, I’m a few days older than you, but forget that for the moment. You are always complaining that no one understands you. If someone truly understood you, how would you proceed?

Zilu quickly spoke up in answer: Suppose there is a state of a thousand chariots, hemmed in by larger states. In addition, it’s at war and thus there’s a famine. If I were in charge, in three years’ time I could teach the people courage and make them understand how to go about things.

The Master laughed at this and then asked Ran You how he would proceed.

He replied, An area sixty or seventy square li, or just fifty or sixty li—if I were in charge, in three years’ time I could make sure that the people had enough of what they needed. As for rites and music, I’d have to wait for the help of a gentleman.

And Chi (Gongxi Zihua), how about you?

I’m not saying that I could do it, he replied, but I’d like to study the procedure. In the ancestral temple, or when there is a diplomatic meeting or gathering of the rulers, I’d like to put on a ceremonial robe and cap and assist in a small way.

What about you, Dian (Zeng Xi)?

Dian ceased strumming on the large zither and, as the last notes died away, set the instrument aside and stood up. My tastes are different from those of these three men, he replied.

What harm in that? said the Master. Each person has simply to speak of his desires.

In the late spring, said Zeng Xi, when work on the spring clothes is finished, I’d like to go with five or six older fellows who have been capped and six or seven young boys to bathe in the Yi River, take the air among the altars where they pray for rain, and come home singing.

The Master gave a deep sigh and exclaimed, I’m with Dian!

When the others had left, Zeng Xi lagged behind. Master, he said, what did you think of what those three said?

The Master said, Each was just speaking of his desires, that’s all.

Why did you laugh at Zilu’s words?

The Master said, A state is governed through ritual, and his words lacked modesty. That’s why I laughed. And as for what Ran You said, he too was talking about governing a domain, wasn’t he? How can an area of sixty or seventy square li, or just fifty or sixty li, be seen as anything but a domain? And Gongxi Hua—he, too, was talking about governing a domain, wasn’t he? Ceremonies in an ancestral temple or diplomatic meetings—these are carried out by feudal rulers, are they not? If Gongxi Hua is merely to “assist in a small way,” I don’t know who that leaves to do the big assisting.

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

Analects 11.24

Original Text:

季子然问仲由冉求可谓大臣与子曰吾以子为异之问曾由与求之问所谓大臣者以道事君不可则止今由与求也可谓具臣矣曰然则从之者与子曰弑父与君亦不从也

Translation:

Other Translations:

Ji Ziran asked, “Could Zilu and Ran Qiu be considered great ministers?”

The Master replied, “I thought you were going to ask about some exceptional individuals, but instead you always ask about Zilu and Ran Qiu! What we call ‘great ministers’ are those who seek to serve their lord by means of the Way, and who resign if unable to do so. Now, Zilu and Ran Qiu are what we might call ‘useful ministers’ .”

“Then are they the type who do what they are told?”

“If it came to murdering their father or their lord, surely even they would not obey.”

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

Ji Ziran asked whether Zhongyou (Zilu) and Ran Qiu were fit to be called great ministers.

The Master said, I thought that you were going to ask a quite different question, but now you ask about Zhongyou and Ran Qiu. The term “great minister” applies to someone who serves the ruler according to the Way. If he cannot do that, he retires. As for You and Qiu, they can best be called stop-gap ministers.

So you mean they would do whatever they were told to do? asked Ji Ziran.

The Master said, If it involved killing a father or a ruler, they would never go along.

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

Analects 11.2

Original Text:

子曰从我于陈蔡者皆不及门也

Translation:

Other Translations:

The Master said, “None of those who followed me in Chen and Cai managed to attain official position there.”

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

The Master said, Of those who followed me in Chen and Cai, none succeeded in gaining official position.

[Or, according to another interpretation of the last phrase:] none come to my gate anymore, [because they are all dead or scattered].

[Or:] none come to my gate anymore, [because they have forgotten me].

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

Analects 8.14

Original Text:

子曰不在其位不谋其政

Translation:

Other Translations:

The Master said, “Do not discuss matters of government policy that do not fall within the scope of your official duties.”

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

The Master said, If one does not hold the position, one does not dictate the policies that go with it.

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

Analects 8.12

Original Text:

子曰三年学不至于谷不易得也

Translation:

Other Translations:

The Master said, “It is not easy to find someone who is able to learn for even the space of three years without a thought given to official salary.”

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

The Master said, Someone who can study for three years without thinking about an official salary—not easy to find!

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