'"It may not be on account of her being rich, yet you come
to make a difference."'
CHAP.
XI. 1. The Duke Ching, of Ch'i, asked Confucius about
government.
2. Confucius replied, 'There is government, when the prince is
prince, and the minister is minister; when the father is father, and
the son is son.'
3. 'Good!' said the duke; 'if, indeed; the prince be not prince,
the minister not minister, the father not father, and the son not son,
although I have my revenue, can I enjoy it?'
CHAP. XII. 1. The Master said, 'Ah! it is Yu, who could with
half a word settle litigations!'
2. Tsze-lu never slept over a promise.
CHAP. XIII. The Master said, 'In hearing litigations, I am like
any other body. What is necessary, however, is to cause the people
to have no litigations.'
CHAP. XIV. Tsze-chang asked about government. The Master
said, 'The art of governing is to keep its affairs before the mind
without weariness, and to practise them with undeviating
consistency.'
CHAP. XV. The Master said, 'By extensively studying all
learning, and keeping himself under the restraint of the rules of
propriety, one may thus likewise not err from what is right.'
CHAP. XVI. The Master said, 'The superior man seeks to
perfect the admirable qualities of men, and does not seek to perfect
their bad qualities. The mean man does the opposite of this.'
CHAP. XVII. Chi K'ang asked Confucius about government.
Confucius replied, 'To govern means to rectify. If you lead on the
people with correctness, who will dare not to be correct?'
CHAP. XVIII. Chi K'ang, distressed about the number of
thieves in the state, inquired of Confucius how to do away with
them. Confucius said, 'If you, sir, were not covetous, although you
should reward them to do it, they would not steal.'
CHAP. XIX. Chi K'ang asked Confucius about government,
saying, 'What do you say to killing the unprincipled for the good of
the principled?' Confucius replied, 'Sir, in carrying on your
government, why should you use killing at all? Let your evinced
desires be for what is good, and the people will be good. The
relation
between superiors and inferiors, is like that between the wind and
the grass. The grass must bend, when the wind blows across it.'
CHAP. XX. 1. Tsze-chang asked, 'What must the officer be, who
may be said to be distinguished?'
2. The Master said, 'What is it you call being distinguished?'
3. Tsze-chang replied, 'It is to be heard of through the State,
to be heard of throughout his clan.'
4. The Master said, 'That is notoriety, not distinction.
5. 'Now the man of distinction is solid and straightforward,
and loves righteousness. He examines people's words, and looks at
their countenances. He is anxious to humble himself to others. Such
a man will be distinguished in the country; he will be distinguished
in his clan.
6. 'As to the man of notoriety, he assumes the appearance of
virtue, but his actions are opposed to it, and he rests in this
character without any doubts about himself. Such a man will be
heard of in the country; he will be heard of in the clan.'
CHAP. XXI. 1. Fan Ch'ih rambling with the Master under the
trees about the rain altars, said, 'I venture to ask how to exalt
virtue, to correct cherished evil, and to discover delusions.'
2. The Master said, 'Truly a good question!
3. 'If doing what is to be done be made the first business, and
success a secondary consideration; - is not this the way to exalt
virtue? To assail one's own wickedness and not assail that of
others; - is not this the way to correct cherished evil? For a
morning's anger to disregard one's own life, and involve that of his
parents; - is not this a case of delusion?'
CHAP. XXII. 1. Fan Ch'ih asked about benevolence. The Master
said, 'It is to love all men.' He asked about knowledge. The Master
said, 'It is to know all men.'
2. Fan Ch'ih did not immediately understand these answers.
3. The Master said, 'Employ the upright and put aside all the
crooked; - in this way the crooked can be made to be upright.'
4. Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, 'A
Little while ago, I had an interview with our Master, and asked him
about knowledge. He said, 'Employ the upright, and put aside all the
crooked; - in this way, the crooked will be made to be upright.'
What did he mean?'
5. Tsze-hsia said, 'Truly rich is his saying!
6. 'Shun, being in possession of the kingdom, selected from
among all the people, and employed Kao-yao, on which all who
were devoid of virtue disappeared. T'ang, being in possession of the
kingdom, selected from among all the people, and employed I Yin,
and all who were devoid of virtue disappeared.'
CHAP. XXIII. Tsze-kung asked about friendship. The Master
said, 'Faithfully admonish your friend, and skillfully lead him on. If
you find him impracticable, stop. Do not disgrace yourself.'
CHAP. XXIV. The philosopher Tsang said, 'The superior man
on grounds of culture meets with his friends, and by their
friendship helps his virtue.'
BOOK XIII. TSZE-LU.
CHAP. I. 1. Tsze-lu asked about government. The Master said,
'Go before the people with your example, and be laborious in their
affairs.'
2. He requested further instruction, and was answered, 'Be
not weary (in these things).'
CHAP. II. 1. Chung-kung, being chief minister to the Head of
the Chi family, asked about government. The Master said, 'Employ
first the services of your various officers, pardon small faults, and
raise to office men of virtue and talents.'
2.
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