The Analects Chapter 15
The Duke Ling of Wei asked Confucius about tactics. Confucius replied, "Ihave heard all about sacrificial vessels1, but I have not learned militarymatters." On this, he took his departure the next day.
When he was in Chan, their provisions were exhausted2, and his followersbecame so in that they were unable to rise.
Tsze-lu, with evident dissatisfaction, said, "Has the superior man likewiseto endure in this way?" The Master said, "The superior man may indeed haveto endure want, but the mean man, when he is in want, gives way tounbridled license4."The Master said, "Ts'ze, you think, I suppose, that I am one who learnsmany things and keeps them in memory?"Tsze-kung replied, "Yes,-but perhaps it is not so?""No," was the answer; "I seek a unity5 all pervading6."The Master said, "Yu I those who know virtue7 are few."The Master said, "May not Shun8 be instanced as having governed efficientlywithout exertion9? What did he do? He did nothing but gravely and reverentlyoccupy his royal seat."Tsze-chang asked how a man should conduct himself, so as to be everywhereappreciated.
The Master said, "Let his words be sincere and truthful11 and his actionshonorable and careful;-such conduct may be practiced among the rude tribesof the South or the North. If his words be not sincere and truthful and hisactions not honorable and carefull will he, with such conduct, beappreciated, even in his neighborhood?
"When he is standing12, let him see those two things, as it were, frontinghim. When he is in a carriage, let him see them attached to the yoke13. Thenmay he subsequently carry them into practice."Tsze-chang wrote these counsels on the end of his sash.
The Master said, "Truly straightforward14 was the historiographer Yu. Whengood government prevailed in his state, he was like an arrow. When badgovernment prevailed, he was like an arrow. A superior man indeed is ChuPo-yu! When good government prevails in his state, he is to be found inoffice. When bad government prevails, he can roll his principles up, andkeep them in his breast."The Master said, "When a man may be spoken with, not to speak to him is toerr in reference to the man. When a man may not be spoken with, to speak tohim is to err15 in reference to our words. The wise err neither in regard totheir man nor to their words."The Master said, "The determined16 scholar and the man of virtue will notseek to live at the expense of injuring their virtue. They will evensacrifice their lives to preserve their virtue complete."Tsze-kung asked about the practice of virtue. The Master said, "Themechanic, who wishes to do his work well, must first sharpen his tools.
When you are living in any state, take service with the most worthy17 amongits great officers, and make friends of the most virtuous18 among itsscholars."Yen19 Yuan asked how the government of a country should be administered.
The Master said, "Follow the seasons of Hsia.
"Ride in the state carriage of Yin.
"Wear the ceremonial cap of Chau.
"Let the music be the Shao with its pantomimes. Banish20 the songs of Chang,and keep far from specious21 talkers. The songs of Chang are licentious;specious talkers are dangerous."The Master said, "If a man take no thought about what is distant, he willfind sorrow near at hand."The Master said, "It is all over! I have not seen one who loves virtue ashe loves beauty."The Master said, "Was not Tsang Wan3 like one who had stolen his situation?
He knew the virtue and the talents of Hui of Liu-hsia, and yet did notprocure that he should stand with him in court."The Master said, "He who requires much from himself and little from others,will keep himself from being the object of resentment22."The Master said, "When a man is not in the habit of saying-'What shall Ithink of this? What shall I think of this?' I can indeed do nothing withhim!"The Master said, "When a number of people are together, for a whole day,without their conversation turning on righteousness, and when they are fondof carrying out the suggestions of a small shrewdness;-theirs is indeed ahard case."The Master said, "The superior man in everything considers righteousness tobe essential. He performs it according to the rules of propriety23. He bringsit forth24 in humility25. He completes it with sincerity26. This is indeed asuperior man."The Master said, "The superior man is distressed27 by his want of ability. Heis not distressed by men's not knowing him."The Master said, "The superior man dislikes the thought of his name notbeing mentioned after his death."The Master said, "What the superior man seeks, is in himself. What the meanman seeks, is in others."The Master said, "The superior man is dignified28, but does not wrangle29. Heis sociable30, but not a partisan31."The Master said, "The superior man does not promote a man simply on accountof his words, nor does he put aside good words because of the man."Tsze-kung asked, saying, "Is there one word which may serve as a rule ofpractice for all one's life?" The Master said, "Is not Reciprocity such aword? What you do not want done to yourself, do not do to others."The Master said, "In my dealings with men, whose evil do I blame, whosegoodness do I praise, beyond what is proper? If I do sometimes exceed inpraise, there must be ground for it in my examination of the individual.