Zizhang said, “To submit to fate when confronted with danger, to think of rightness when presented with an opportunity for gain, to focus on respectfulness when offering sacrifices, and to concentrate upon your grief when in mourning—these are the qualities that make a scholar-official acceptable.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zizhang said, When a man of station spies danger, he is prepared to give his life. When he spies gain, he thinks of what is right. At a sacrifice, he thinks of respectfulness; at a funeral, he thinks of grief. If he does this much, he will get by.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Yuan Rang sat casually, with his legs sprawled out, waiting for Confucius.
On seeing him, the Master remarked, “A young man devoid of humility and respect for his elders will grow into an adult who contributes nothing to his community. Growing older and older without the dignity to pass away, he becomes a burden on society.” He then rapped him on the shin with his staff.
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Yuan Rang sat waiting for Confucius in a slovenly posture. The Master said, Young but not properly submissive, grown and no one speaks well of you, old and you still don’t die—a real pest!
He rapped on Yuan’s shins with his cane.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “He cultivates himself in order to achieve respectfulness.”
“Is that all?”
“He cultivates himself in order to bring peace to others.”
“Is that all?”
“He cultivates himself in order to bring peace to all people. Cultivating oneself and thereby bringing peace to all people is something even a Yao or a Shun would find difficult.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zilu asked about the gentleman. The Master said, He trains himself to be respectful.
Is that all?
The Master said, He trains himself in order to give ease to others.
Is that all?
The Master said, He trains himself in order to give ease to all men and women. But training himself in order to give ease to all men and women—even the sages Yao and Shun found that hard to do.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
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.
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.
Even though a meal was only of coarse grain or vegetable broth, he invariably gave some as a sacrificial offering, and would do so in a grave and respectful manner.
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Although it was no more than coarse grain, a soup of greens or melon, before eating he always set aside a portion as an offering and did so with a reverential air.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
When entering the gate of his Duke, he would draw himself in, as if the gate were not large enough to admit him.
He would not come to a halt at the center of the doorway and when walking would not tread upon the threshold.
When passing by his appointed place, his countenance would become alert and serious, he would hasten his steps, his words falling to a whisper as if he could barely get them out.
When he ascended to the Duke’s dais with the hem of his gown gathered in his hands, he would draw himself in, slowing his breath to the point that it seemed as if he were not breathing at all. Upon leaving the Duke’s dais, his expression would relax as he descended the top stair, and he would seem at ease. On reaching the bottom of the stairs, he would hasten forward smoothly, as though gliding upon wings. When returning to his own place, he would resume his attitude of cautious respect.
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
When he entered the ruler’s gate, he bent forward, as though the gate were not big enough to admit him. He never stood in the middle of the gateway or stepped on the threshold.
When he passed the place customarily occupied by the ruler, his face took on a look of concentration and his pace was solemn. When he spoke, he seemed to have trouble getting out his words.
When he gathered up his robe and ascended the hall, his body was bent forward and his breathing stilled, as though he were unable to breathe. When he emerged from the audience and descended the first step, he relaxed his expression with a look of relief. When he had come to the bottom of the steps, he hurried forward in a dignified manner and returned to his original position with a reverent air.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
In his village community, Confucius was respectful and circumspect, seeming to be at a loss for words. When in the ancestral temples or at court, however, he spoke eloquently, though always with caution and restraint.
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
When Confucius was among the people of the community, he was mild and deferential, as though he were unable to speak. When he was in the ancestral temple of the ruler or at court, he spoke at length, though always in a circumspect manner.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “When a man is rebuked with exemplary words after having made a mistake, he cannot help but agree with them. However, what is important is that he change himself in order to accord with them. When a man is praised with words of respect, he cannot help but be pleased with them. However, what is important is that he actually live up to them. A person who finds respectful words pleasing but does not live up to them, or agrees with others’ reproaches and yet does not change—there is nothing I can do with one such as this.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, authoritative words—can one fail to heed them? But what is important is that they bring about a change in you. Words of friendly advice—can one fail to delight in them? But what is important is to interpret them correctly. To delight but not interpret, to heed but not change—I can do nothing with those who take that approach.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “We should look upon the younger generation with awe because how are we to know that those who come after us will not prove our equals? Once, however, a man reaches the age of forty or fifty without having learned anything, we can conclude from this fact alone that he is not worthy of being held in awe.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, Respect those younger than yourself. How do you know that the coming generation may not prove as good as our present one? But if a person lives to forty or fifty and hasn’t been heard of, then he’s no longer worthy of respect.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
