Category: ACLP

1. Yan Yuan asked about ethical integrity. The Master said, "To overcome oneself and bring oneself back to Li (禮), that is ethical integrity. Even for a day, if you overcome yourself and bring yourself back to Li, the whole world will be restored with ethical integrity. It depends on you to practice ethical integrity. Do you need to depend on others?" Yan Yuan said, "What are the concrete steps to practice ethical integrity?" The Master said, "If it is not in accordance with Li, do not even look at it, do not lend your ears to it, do not talk about it, do not act on it." Yan Yuan said, "Although I am not smart, I shall mark these words."
顏淵問仁。子曰：「克己復禮為仁。一日克己復禮，天下歸仁焉。為仁由己，而由人乎哉？」顏淵曰：「請問其目。」子曰：「非禮勿視，非禮勿聽，非禮勿言，非禮勿動。」顏淵曰：「回雖不敏，請事斯語矣。」

2. Zhong Gong asked about ethical integrity. The Master said, "When you are outside, behave courteously as if you are having an audience with a great guest. When you employ people, treat them with respect as if you are conducting a solemn ceremony. What you yourself do not want, do not do it to others. Make sure that there is no grievance in the country and in your household." Zhong Gong said, "Although I am not smart, I shall mark these words."
仲弓問仁。子曰：「出門如見大賓，使民如承大祭。己所不欲，勿施於人。在邦無怨，在家無怨。」仲弓曰：「雍雖不敏，請事斯語矣。」

3. Si Ma Niu asked about ethical integrity. The Master said, "He who has ethical integrity does not say much." Si Ma Niu said, " 'Not saying much'? Is this ethical integrity?" The Master said, "To do what you say is difficult enough. Should you not be cautious in what you say?"
司馬牛問仁。子曰：「仁者其言也訒(인 ren, homophone of 仁 with different tone)。」曰：「其言也訒，斯謂之仁已乎？」子曰：「為之難，言之得無訒乎？」

4. Si Ma Niu asked about noble man. The Master said, "A noble man does not worry, is not ashamed." Si Ma Niu said, " 'No worry, no shame'? Is this what noble man is about?" The Master said, "When you look at yourself and find no blemish, why would you worry, why should you be ashamed?"
司馬牛問君子。子曰：「君子不憂不懼。」曰：「不憂不懼，斯謂之君子已乎？」子曰：「內省不疚，夫何憂何懼？」

5. Si Ma Niu was unhappy and said, "Everybody has brothers. But I am all alone." Zi Xia said, "I heard thus: Life and death take their course as ordained. Wealth and poverty are made in Heaven. A noble man will tread cautiously and will not make mistakes. A noble man will respect people and abide by Li. Within the four seas, everyone is your brother. How can a noble man worry about not having a brother?"
司馬牛憂曰：「人皆有兄弟，我獨亡。」子夏曰：「商聞之矣：死生有命，富貴在天。君子敬而無失，與人恭而有禮。四海之內，皆兄弟也。君子何患乎無兄弟也？」
[Actually, Si Ma Niu seems to have a brother, 桓魋 Huan Tui, who attempted to assassinate Confucius. Analect 7.23. Zuo Zhuan, Duke Ai, 14]

6. Zi Zhang asked about brilliance. The Master said, "When insidious calumnies and piercing accusations have no effect, that is brilliance. When insidious calumnies and piercing accusations have no effect, you may call it far-reaching as well.
子張問明。子曰：「浸潤之譖，膚受之愬，不行焉。可謂明也已矣。浸潤之譖膚受之愬不行焉，可謂遠也已矣。」

7. Zi Gong asked about governing. The Master said, "It is to have enough to eat, to have enough soldiers and to have people's confidence." Zi Gong said, "If you have to discard one, which one should go first?" The Master said, "Get rid of soldiers." Zi Gong said, "If you have to discard one more, which of the remaining two should go first?" The Master said, "Forget about food. People die all the time. But when people have no confidence, the government cannot stand."
子貢問政。子曰：「足食。足兵。民信之矣。」子貢曰：「必不得已而去，於斯三者何先？」曰：「去兵。」子貢曰：「必不得已而去，於斯二者何先？」曰：「去食。自古皆有死，民無信不立。」

8. Ji Zi Cheng said, "A noble man should focus on substance. What's the point of sophistication?" Zi Gong said, "Alas, what you say about a noble man is revealing of you. Too late to undo the damage done by your speech. Sophistication is not different from substance. Substance is not different from sophistication. Tiger or leopard hide stripped of hair is not different from dog or lamb hide stripped of hair."
棘子成曰：「君子質而已矣，何以文為？」子貢曰：「惜乎！夫子之說，君子也。駟不及舌。文猶質也，質猶文也。虎豹之鞟，猶犬羊之鞟。」

9. Duke Ai asked You Ruo, "It is a year of famine and the government does not have enough to spend. What to do?" You Ruo answered, "Why not reduce the tax rate to 1/10?" Duke Ai said, "Even with the current rate of 2/10, I do not have enough. How can I offer further tax cut?" You Ruo replied, "When people have enough, how can the ruler not have enough? When people have not enough, how can the ruler have enough?"
哀公問於有若曰：「年饑，用不足，如之何？」有若對曰：「盍徹乎？」曰：「二，吾猶不足，如之何其徹也？」對曰：「百姓足，君孰與不足？百姓不足，君孰與足？」

10 . Zi Zhang asked about supreme virtue and about how to avoid confusion. The Master said, "With loyalty and trustworthiness as your main focus, adjust yourself to be in the right. That is supreme virtue. When you love something you desire it to live. When you hate something, you desire it to die. When you want it to live and at the same time want it to die, that's confusion. As the poem (詩·小雅·我行其野篇) has it, 'though you don't have wealth, you do have a variety of girls.' "
子張問崇德、辨惑。子曰：「主忠信，徙義，崇德也。愛之欲其生，惡之欲其死。既欲其生，又欲其死，是惑也。『誠不以富，亦祗以異。』」

11. Duke Jing of Qi asked about governing. Confucius said, "A ruler should be a ruler, a minister should be a minister, a father should be a father and a son should be a son." The Duke said, "Lovely answer! If a rule is not a rule, a minister is not a minister, a father is not a father and a son is not a son, how can I enjoy what I have?"
齊景公問政於孔子。孔子對曰：「君君，臣臣，父父，子子。」公曰：「善哉！信如君不君，臣不臣，父不父，子不子，雖有粟，吾得而食諸？」

12. The Master said, "If there is a person who can decide a case having heard only one side, You (由) is such a person, isn't he?" Zi Lu says yes without hesitation.
子曰：「片言可以折獄者，其由也與？」子路無宿諾。 [rash, brash, rough, tough]

13. The Master said, "In handling litigations, I am like others. Make sure that there is no litigation!"
子曰：「聽訟，吾猶人也，必也使無訟乎！」

14. Zi Zhang asked about governing. The Master said, "Be diligent. Act loyally."
子張問政。子曰：「居之無倦，行之以忠。」

15. The Master said, "When a noble man learns broadly and refines himself, and when he constrains himself with Li, how can he be overstepping?"
子曰：「君子博學於文，約之以禮，亦可以弗畔矣夫！」 (雍也, 6.27)

16. The Master said, "A noble man brings out the best in people. He does not bring out the worst in people. The petty and the lowly do the opposite."
子曰：「君子成人之美，不成人之惡。小人反是。」

17. Mr Ji Kang asked about governing. Confucius answered, "It is to be upright. If you lead by being an upright example, who would dare to be corrupt?"
季康子問政於孔子。孔子對曰：「政者，正也。子帥以正，孰敢不正？」

18. Mr Ji Kang was concerned about the problem of theft. He asked Confucius. Confucius answered, "If you yourself do not have desires, people won't steal even if they are given a reward for stealing."
季康子患盜，問於孔子。孔子對曰：「苟子之不欲，雖賞之不竊。」

19.Mr Ji Kang asked about governing by saying the following to Confucius: "Suppose those who are lawless are killed so that the proper way is restored. How about that?" Confucius answered, "You say you are governing. Why would you use killing? If you yourself desire to do good, then people will be good. A ruler is like wind. The petty and the lowly are like grass. When wind blows above the grass, the grass will bend."
季康子問政於孔子曰：「如殺無道，以就有道，何如？」孔子對曰：「子為政，焉用殺？子欲善，而民善矣。君子之德風，小人之德草。草上之風，必偃。」

20. Zi Zhang asked, "What should an officer do so that he can be called an accomplished person?" The Master said, "What do you mean by 'accomplished'?" Zi Zhang answered, "Renowned in the country, renowned in the family." The Master said, "That is renown. It is different from being 'accomplished'. An accomplished person has the straightforward basic quality and finds delight in righteousness. He cautiously observes people's speeches and appearances. He is considerate to people who are below him. Such a person is accomplished wherever he may be. A renowned person puts on an appearance of having ethical integrity but his actions are against it. He remains and indulges in his position without self reflection. Such a person is bound to be renowned in the country and in the family."
子張問：「士何如斯可謂之達矣？」子曰：「何哉，爾所謂達者？」子張對曰：「在邦必聞，在家必聞。」子曰：「是聞也，非達也。夫達也者，質直而好義，察言而觀色，慮以下人。在邦必達，在家必達。夫聞也者，色取仁而行違，居之不疑。在邦必聞，在家必聞。」

21. Fan Chi came along to the picnic at the rain altar. He said, "May I ask about supreme virtue, about how to correct insidious flaws, and about how not to be misled?" The Master said, "Good question! To serve first without thinking about what you will get. Isn't it the supreme virtue? Tackle your own faults rather than other people's faults. Isn't it a way to correct insidious flaws. Propelled by a morning's indignation, if you forget your own safety and the safety of your parents, are you not misled?
樊遲從遊於舞雩之下，曰：「敢問崇德、脩慝、辨惑。」子曰：「善哉問！先事後得，非崇德與？攻其惡，無攻人之惡，非脩慝與？一朝之忿，忘其身，以及其親，非惑與？」

22. Fan Chi asked about ethical integrity. The Master said, "It means to love people". Fan Chi asked about knowledge. The Master said, "It means to know people". Fan Chi didn’t get it. The Master said, "Employ the upright to grind off the crooked. Then you can straighten up the crooked." Fan Chi went back to his abode. When he saw Zi Xia, he said, "Well, I saw the Master and asked about knowledge. The Master said, 'Employ the upright to grind off the crooked. Then you can straighten up the crooked.' What does that mean?" Zi Xia said, "A rich remark indeed! When Shun had the whole world, he chose and employed Gao Yao. People who lack ethical integrity were kept at distance. When Tang had the whole world, he chose and employed Yi Yin. Those who lack ethical integrity were kept at distance.
樊遲問仁。子曰：「愛人。」問知。子曰：「知人。」樊遲未達。子曰：「舉直錯諸枉，能使枉者直。」樊遲退，見子夏。曰：「鄉也吾見於夫子而問知，子曰，『舉直錯諸枉，能使枉者直』，何謂也？」子夏曰：「富哉言乎！舜有天下，選於眾，舉皋陶，不仁者遠矣。湯有天下，選於眾，舉伊尹，不仁者遠矣。」

23. Zi Gong asked about friendship. The Master said, "Give sincere advice and lead them to the good. If it is not possible, then stop being friends. Do not humiliate yourself.
子貢問友。子曰：「忠告而善道之，不可則止，無自辱焉。」

24. Zeng Zi said, "A noble man would meet friends thanks to his erudition. A noble man's ethical integrity is reinforced thanks to his friends."
曾子曰：「君子以文會友，以友輔仁。」

1. The Master said, "The progressive ones in matters of Li and music are those from the countryside. The less progressive ones in matters of Li and music are from the nobility. In using Li and music, I am in the train of the progressive ones."
子曰：「先進於禮樂，野人也；後進於禮樂，君子也。如用之，則吾從先進。」

2. The Master said, "Those who followed me to Chen and Cai have all left my school now."
子曰：「從我於陳、蔡者，皆不及門也。」

3. As for virtuous conduct, Yan Yuan, Min Zi Qian, Ran Bo Niu and Zhong Gong excelled. In speech, Zai Wo and Zi Gong excelled. In politics, Ran You and Ji Lu excelled. In erudition, Zi You and Zi Xia excelled.
德行：顏淵，閔子騫，冉伯牛，仲弓。言語：宰我，子貢。政事：冉有，季路。文學：子游，子夏。

4. The Master said, "Hui does not help me. Anything I say, he finds delight in it."
子曰：「回也非助我者也，於吾言無所不說。」

5. The Master said, "Excellent indeed is Min Zi Qian in serving his family members! People do not cavil at what his parents and brothers say about him."
子曰：「孝哉閔子騫！人不間於其父母昆弟之言。」

6. Nan Rong would often recite the poem ‘White jade’. Confucius gave his niece to him in marriage.
南容三復白圭，孔子以其兄之子妻之。 ("Flaws in white jade mace, they can be grinded off. Flaws in speech, nothing can be done about them." 白圭之玷、尚可磨也。斯言之玷、不可為也。)

7. Lord Ji Kang asked, "Among your students, who is fond of learning?’ Confucius replied, ‘A man called
Yan Hui was fond of learning. Unfortunately, he died early. Now there is none."
季康子問：「弟子孰為好學？」孔子對曰：「有顏回者好學，不幸短命死矣！今也則亡。」

8. Yan Yuan died. Yan Lu [Yan Yuan's father] inquired whether the Master could sell his carriage to pay for the outer coffin. The Master said, "This is not about money. It is about one’s son. When Li died, he was buried in a coffin without an outer coffin. I did not go on foot in order to have the outer coffin. As I am in the train of dignataries, I could not go on foot."
顏淵死，顏路請子之車以為之椁。子曰：「才不才，亦各言其子也。鯉也死，有棺而無椁。吾不徒行以為之椁。以吾從大夫之後，不可徒行也。」

9. Yan Yuan died. The Master said, ‘O dear! Heaven is forsaking me! Heaven is forsaking me!’
顏淵死。子曰：「噫！天喪予！天喪予！」

10. Yan Yuan died. The Master wailed in great grief. The attendants said, ‘Sir, you grieve greatly.’ ‘Do I?’ said the Master. ‘If his loss does not cause grief, what will?’
顏淵死，子哭之慟。從者曰：「子慟矣。」曰：「有慟乎？非夫人之為慟而誰為！」

11. Yan Yuan died. The fellow students wanted to have a generous funeral. The Master said, ‘You may not.’ The students gave a generous funeral. The Master said, ‘Hui treated me as his father and I am unable to treat him as my son. This is not because me. It is because of you guys.’
顏淵死，門人欲厚葬之，子曰：「不可。」門人厚葬之。子曰：「回也視予猶父也，予不得視猶子也。非我也，夫二三子也。」

12. Ji Lu asked about serving spirits and ghosts. The Master said, ‘While we haven’t manged to serve human beings, how could we serve ghosts?’ ‘May I then ask about human being’s death?’ The Master said, ‘We don’t even know about life; how can we know about death?’
季路問事鬼神。子曰：「未能事人，焉能事鬼？」敢問死。曰：「未知生，焉知死？」

13. In attendance upon the Master, Min Zi would be courteous and to the point; Zi Lu was courageous and strong; Ran You and Zi Gong were calm and leisurely. The Master took delight in them. But he said, ‘A man like You (由) would not manage to die a natural death.’
閔子侍側，誾誾如也；子路，行行如也；冉有、子貢，侃侃如也。子樂。「若由也，不得其死然。」

14. People in Lu were going to refurbish the treasury building. Min Zi Qian said, "Why not use the old one? Do they really have to redo it?" The Master said, "This man does not talk. But when he does, he surely hits the mark."
魯人為長府。閔子騫曰：「仍舊貫，如之何？何必改作？」子曰：「夫人不言，言必有中。」

15. The Master said, ‘Listen to You (由) playing the lute! How could it ever pass as a sound of Qiu’s school?’ Fellow students did not show respect to Zi Lu. The Master said, ‘You (由) has come to the door. He simply hasn’t entered in the room yet.’
子曰：「由之瑟奚為於丘之門？」門人不敬子路。子曰：「由也升堂矣，未入於室也。」

16. Zi Gong asked, ‘Between Shi (Zi Zhang) and Shang (Zi Xia), who is better?’ The Master said, ‘Shi goes too far and Shang falls short.’ ‘Shi is better, then?’ said Zi Gong. The Master said, ‘Going too far is similar to falling short.’
子貢問：「師與商也孰賢？」子曰：「師也過，商也不及。」曰：「然則師愈與？」子曰：「過猶不及。」

17. Lord Ji was wealthier than the Duke of Zhou. Qiu worked for him and managed to accumulate and save further to enrich him more. The Master said, ‘Qiu is not our man. You guys might as well beat the drums and attack him.’
季氏富於周公，而求也為之聚斂而附益之。子曰：「非吾徒也。小子鳴鼓而攻之，可也。」

18. Chai is thick. Shen is dull and pompous. Shi is specious. You is rough and tough.
柴也愚，參也魯，師也辟，由也喭。

19. Hui was almost perfect. But he had nothing. Ci did not accept the heavenly mandate. He instead made a fortune. His speculation often turned out right.
子曰：「回也其庶乎，屢空。賜不受命，而貨殖焉，億則屢中。」

20. Zi Zhang asked about the way of a good person. The Master said, "If you don't tread on others' footsteps, you won't enter into the room."
子張問善人之道。子曰：「不踐跡，亦不入於室。」

21. The Master said, "Suppose a person's discourse is sincere. Does that mean that he is a noble man or he merely has a splendid appearance?"
子曰：「論篤是與，君子者乎？色莊者乎？」

22. Zi Lu asked, "Sould I carry out what I heard?" The Master said, "You have parents and brothers still around. How can you carry out what you heard." Ran You asked, "Should I carry out what I heard?" The Master said, "Carry out what you heard." Gong Xi Hua said, "When You (由; Zi Lu) asked whether to carry out what he heard, you said no by referring to 'parents and brothers'. When Qiu (求; Ran You) asked whether to carry out what he heard, you said yes. I am confused. May I ask why the difference?" The Master said, "Qiu (求) is passive, so I wanted to encourage him. You (由) is full of energy, so I wanted to slow him down."
子路問：「聞斯行諸？」子曰：「有父兄在，如之何其聞斯行之？」冉有問：「聞斯行諸？」子曰：「聞斯行之。」公西華曰：「由也問聞斯行諸，子曰『有父兄在』；求也問聞斯行諸，子曰『聞斯行之』。赤也惑，敢問。」子曰：「求也退，故進之；由也兼人，故退之。」

23. The Master was under threat in Kuang. Yan Yuan fell behind and appeared later. The Master said, "I thought you had died." Yan Yuan replied, "When you are still around, how dare I die?"
子畏於匡，顏淵後。子曰：「吾以女為死矣。」曰：「子在，回何敢死？」

24. Ji Zi Ran asked, "Zhong You and Ran Qiu, can they be called great ministers?" The Master said, "I thought you would ask about something more extraordinary than You and Qiu. Great ministers are those who take the proper way to serve the ruler. When they cannot do so, they resign. Now, You and Qiu may be called ministers who are merely employable. Ji Zi Ran said, "Will they do what they are told, then?" The Master said, "If they are told to kill the father or the ruler, they will not follow though."
季子然問：「仲由、冉求可謂大臣與？」子曰：「吾以子為異之問，曾由與求之問。所謂大臣者：以道事君，不可則止。今由與求也，可謂具臣矣。」曰：「然則從之者與？」子曰：「弒父與君，亦不從也。」

25. Zi Lu had Zi Gao appointed governor of Fei. The Master said, "You’re ruining a son of a decent man." Zi Lu said, "You need to look after people. You need to look after the alters of the earth and grains. Why must one read books before he can be considered to have learned?" The Master said, "This is why I hate silver tongue."
子路使子羔為費宰。子曰：「賊夫人之子。」子路曰：「有民人焉，有社稷焉。何必讀書，然後為學？」子曰：「是故惡夫佞者。」

26. Zi Lu, Zeng Xi (father of Zeng Zi), Ran You, and Gong Xi Hua were in attendance. The Master said, "Although I am a bit older than you, please do not make much of it. You sit around and say, ‘They don’t know me!’ Suppose a ruler knows you and you are given an opportunity, what would you do? Zi Lu brashly responded, "Take, for example, a country of a thousand chariots caught between bigger countries. Suppose it is invaded by numerous armies and suffering from famine. If the country is put under my helm, within three years, I can make people valiant and have them figure out what to do." The Master smiled wrily. "Qiu (求; Ran You), what about you?" He answered, "If a place of 60 to 70 square miles or 50 to 60 square miles is entrusted to me, within three years, I shall ensure that people have sufficient provisions. Regarding Li and music, I shall wait for a noble man." "Chi (赤; Gong Xi Hua), what about you?" He answered, "I won't say I can do these things. But I wish to learn. In ceremonies at ancestral temples and at important meetings, I would serve as a low level minister dressed in dark robe and black linen cap." "Dian (點; Zeng Xi), what about you?" The strumming of lute was fading as Dian stopped playing. He put away the lute and stood up. He answered, "Mine is different from what these three have elaborately laid out." The Master said, "No problem. Each one says what he wishes to do." Dian said, "In late spring, properly attired in vernal fashion, I would like to go with five or six young lads and six or seven boys to the river Yi (沂). We will bathe there, enjoy the breeze at the rain altar, and return home singing." The Master exclaimed 'Wow' and said, "I am with Dian!" The three went out and Zeng Xi remained behind. Zeng Xi said, "Sir, what do you think about the three guys' remarks?" The Master said, "They merely said what they wish to do." Zeng Xi pursued, "But why did you give a wry smile at You (由; Zi Lu)?" The Master said, "He was talking about ruling a country with Li. But his speech was lacking modesty. That's why." Zeng Xi asked, "Qiu was not talking about a country?" "How do you see that a place of 60 to 70 or 50 to 60 square miles is not a country?" "Surely, Chi was not talking about ruling a country?" "If ancestral temples and important meetings are not the affairs of princes and lords, what are they? If Chi regards himself as a minor figure, then who can be regarded as a major figure?"
子路、曾皙、冉有、公西華侍坐。子曰：「以吾一日長乎爾，毋吾以也。居則曰：「不吾知也！』如或知爾，則何以哉？」子路率爾而對曰：「千乘之國，攝乎大國之間，加之以師旅，因之以饑饉；由也為之，比及三年，可使有勇，且知方也。」夫子哂之。「求！爾何如？」對曰：「方六七十，如五六十，求也為之，比及三年，可使足民。如其禮樂，以俟君子。」「赤！爾何如？」對曰：「非曰能之，願學焉。宗廟之事，如會同，端章甫，願為小相焉。」「點！爾何如？」鼓瑟希，鏗爾，舍瑟而作。對曰：「異乎三子者之撰。」子曰：「何傷乎？亦各言其志也。」曰：「莫春者，春服既成。冠者五六人，童子六七人，浴乎沂，風乎舞雩，詠而歸。」夫子喟然歎曰：「吾與點也！」三子者出，曾皙後。曾皙曰：「夫三子者之言何如？」子曰：「亦各言其志也已矣。」曰：「夫子何哂由也？」曰：「為國以禮，其言不讓，是故哂之。」「唯求則非邦也與？」「安見方六七十如五六十而非邦也者？」「唯赤則非邦也與？」「宗廟會同，非諸侯而何？赤也為之小，孰能為之大？」

Ren (仁) and li (禮)

• If you do not have the ethical integrity, what will become of li? If you do not have the ethical integrity, what will become of music?
  子曰：「人而不仁，如禮何？人而不仁，如樂何？」 (八佾, 3.3)
• Yan Yuan asked about ren (仁). The Master said, "To overcome oneself and bring oneself to the path of Li (禮), that is ren (仁)." 顏淵問仁。子曰：「克己復禮為仁。(12.1)
• Zhong Gong asked about ethical integrity (仁). The Master said, "When you are outside, behave courteously as if you are having an audience with a great guest (大賓). When you employ people, treat them with respect as if you are conducting a solemn ceremony (大祭). What you yourself do not want, do not do it to others. Make sure that there is no grievance in the country and in your household." Zhong Gong said, "Although I am not smart, I shall mark these words." (12.2)
• Zi Xia asked, ‘“Enchanting smile, revealing the dimples; Beautiful eyes, with a dark iris; Plain white, making patterns colourful.” What does that mean?’ The Master said, ‘Painting is to be done on white.’ Zi Xia said, ‘Li comes afterwards, you mean?’ The Master said, ‘You move me, Shang! Now we can talk poetry together.’ 子夏問曰：「『巧笑倩(천)兮，美目盼(반)兮，素以為絢(현)兮。』何謂也？」子曰：「繪事後素。」曰：「禮後乎？」子曰：「起予者商也！始可與言詩已矣。」 (八佾, 3.8)
• Does 'ceremonial' Li (禮) have much to do with Ren (仁)?
  • Guan Zhong (管仲)'s case

1. Ren (仁) and beauty (美)

There is no one whose ren (仁) is as beautiful as him (美且仁),

There is no one whose drinking manners are as beautiful as him (美且好),

There is no one whose horse riding stance is as beautiful as him (美且武)

-- (詩經, 鄭風, 叔于田)

His ren (仁) is beautiful (美且仁),

His neat hair is beautiful (美且鬈),

His firm posture is beautiful (美且偲).

-- (詩經, 齊風, 盧令)

尙書, 金滕 Duke of Zhou's prayer for his brother's recovery from illness

Please take Dan's (=Duke of Zhou's) body instead of his body (以旦代某之身). My ren (仁) resembles our deceased father (予仁若考). I have many talents and I have many skills. I can serve ghosts and spirits. My elder brother does not have as many talents or skills as myself. He cannot serve ghosts and spirits. Moreover, he has the task of making your descendents prosper in this land. 

김병환, "공자 이전의 仁개념 연구", 동양철학 제20집(2003)

2. What is truly beautiful?

• The Master said, "To live with 仁 (ethical integrity; inner beauty) is truly beautiful. If you choose not to live with integrity, can you claim to have wisdom?" 子曰：「里仁為美。擇不處仁，焉得知？」(4.1)
• The Master said, "Soothing words and pleasant face; there can hardly be ethical integrity." 子曰：「巧言令色，鮮矣仁！」 (1.3) (17.17)
• The Master said, ‘Soothing words, pleasant face and lots of politeness. Zuo Qiu Ming regarded them as shameful. I (Qiu) also regard them as shameful. To hide grievance and pretend to be friend with the person. Zuo Qiu Ming regarded it as shameful. I also regard it as shameful.’ 巧言、令色、足恭，左丘明恥之，丘亦恥之。匿怨而友其人，左丘明恥之，丘亦恥之 (5.25)

3. Firm, decisive, courageous -- backed up with fury

• Firm, enraged, undecorated and terse. These are closer to ethical integrity. 剛毅木訥，近仁 (子路, 13.27) 毅 yi --> 《說文》妄怒也。一曰有決也。豕怒毛豎也。
• The Master said, ‘Only a man of ethical integrity can love a person or hate a person.’ 唯仁者, 能好人 能惡人 (里仁, 4.3)
• The Master said, "A person with ethical integrity is bound to have courage. A courageous person does not necessarily have ethical integrity. 仁者，必有勇。勇者，不必有仁。(憲問, 14.4)
• Fury (怒 nu)
  • Duke Ai (哀) asked, "Among your students, who is fond of learning?" Confucius replied, "A man called Yan Hui was fond of learning. He was unwavering in his wrath. He did not repeat the same mistake twice (不遷怒，不貳過). 6.3
  • "Without a heart seething with rage, you won't understand. Without gnashing your teeth, you won't develop yourself further. When I raise one corner and if you don't respond by raising the remaining three corners, I won't repeat again." 子曰：「不憤不啟，不悱不發，舉一隅不以三隅反，則不復也。」(7.8)
  • Confucius described himself as a person "who would forget about eating when he is outraged (發憤忘食)" (7.19)
• Courage (勇 yong)
  • The Master said, ‘If you indeed have ethical integrity, you would not give in to an army of 2500 soldiers.’ 子曰：「當仁不讓於師。」 (衛靈公, 15.36) 
  • 當仁 means "if you have 仁"
  • 當 was used in this manner in 荀子, 君子 (先祖當賢, 後子孫必顯)
  • 師 means 2500 soldiers.《說文》二千五百人爲師。《周禮·地官》五旅爲師。Zhu Xi (11.26 千乘之國，攝乎大國之間，加之以師旅，因之以饑饉) 二千五百人為師，五百人為旅
  • Existing translations, however:
    • “When it comes to being Good, defer to no one, not even your teacher." (Edward Slingerland, Analects of Confucius, 2003)
    • "When encountering matters that involve the question of humaneness, do not yield even to your teacher." (Annping Chin, The Analects, 2014)
    • “Le bien doit avoir le pas même sur le maître.” (Jean Lévi, Confucius, Entretiens, 2019)
    • One may not yield the performance of virtue even to his teacher. (James Legge)
    • What do they mean by "being Good"?
• The Master said, "A determined officer who has 仁 will not seek to live if it undermines 仁. He will sacrifice his life to fulfil 仁." 子曰：「志士仁人，無求生以害仁，有殺身以成仁。」 (衛靈公 15.9)
• a perfect man? "If you think about what is right when faced with a benefit, if you sacrifice your life when faced with a critical situation, and if you do not forget old promises, you can be called a perfect man."  見利思義，見危授命，久要不忘平生之言，亦可以為成人矣。」(14.12, also see 19.1 見危致命)
• Abide by the good Way even at the cost of your own life. (守死善道) (8.13)
  

4. The Master rarely spoke of ethical integrity...

• The Master rarely spoke of benefit, destiny or ethical integrity. 子罕言利與命與仁 (子罕 9.1)
• 仁 appears 109 times in Lunyu. 人 appears 219 times. 仁者人也 (中庸, 20; 春秋繁露, 仁義法 1; 孔子家語, 哀公問政 1)
• Meng Wu Bo asked whether Zi Lu (由) was a man of ethical integrity. The Master said, ‘I don’t know.’ He asked again. The Master said, ‘You (由) could control the army in a country of thousand chariots. But I don’t know about his ethical integrity.’ ‘What about Qiu (求)?’ The Master said, ‘Qiu could serve as an administrator in a town of thousand houses or in a household of hundred chariots. But I don’t know about his ethical integrity.’ ‘What about Chi (赤)?’ The Master said, ‘Chi could, donning himself with a robe, be in attendence in court and entertain guests. But I don’t know about his ethical integrity.’
  孟武伯問：「子路仁乎？」子曰：「不知也。」又問。子曰：「由也，千乘之國，可使治其賦(세금)也，不知其仁也。」 「求也何如？」子曰：「求也，千室之邑，百乘之家，可使為之宰也，不知其仁也。」 「赤也何如？」子曰：「赤也，束帶立於朝，可使與賓客言也，不知其仁也。」 (公冶長, 5.8)
• Zi Zhang asked, ‘Governor Zi Wen had the governor’s post three times. But he did not appear to be pleased. He lost the post three time. But he did not appear to be displeased. He informed the details of his administration to his successors. How’s that?’ The Master said, ‘He is loyal.’ ‘Was he a man of ethical integrity?’ asked Zi Zhang. The Master said, ‘I don’t know. Was he?’ ‘Lord Zui assasinated the prince of Qi. Chen Wen had enough horses to equip ten chariots. He abandoned them and left. He arrived in another country. But he said, “You guys are all like Lord Zui of my country.” And he left. He went to another country. But he again said, “You guys are all like Lord Zui of my country.” And he left. How’s that?’ asked Zi Zhang. The Master said, ‘He is clean.’ ‘Was he a man of ethical integrity?’ asked Zi Zhang. The Master said, ‘I don’t know. Was he?’ 子張問曰：「令尹子文三仕為令尹，無喜色；三已之，無慍色。舊令尹之政，必以告新令尹。何如？」子曰：「忠矣。」曰：「仁矣乎？」曰：「未知，焉得仁？」「崔子弒齊君，陳文子有馬十乘，棄而違之。至於他邦，則曰：『猶吾大夫崔子也。』違之。之一邦，則又曰：『猶吾大夫崔子也。』違之。何如？」子曰：「清矣。」曰：「仁矣乎？」曰：「未知。焉得仁？」 (公冶長, 5.19)
• Someone said, ‘Yong is a man of ethical integrity; he does not have a silky tongue.’ The Master said, ‘What is the point of having a silky tongue? If you manipulate people with smooth talk, you will end up being hated. I do not know about Yong’s ethical integrity, but what is the point of having a silky tongue?’ 或曰：「雍也，仁而不佞(영)。」子曰：「焉用佞？禦人以口給，屢憎於人。不知其仁，焉用佞？」 (公冶長, 5.5)
• Xian asked ‘If one refrains from love of superiority, boasting, having resentments or covetousness, can we call it integrity? The Master said, ‘That would be achieving something which is difficult to achieve. But I do not know whether that is ethical integrity.’ 憲問 ...「克(승벽)、伐(자랑하다; 矜)、怨、欲 不行焉，可以為仁矣？」子曰：「可以為難矣，仁則吾不知也。」 (憲問, 14.1)

5. Easy explanation

• Fan Chi asked … about ethical integrity. The Master said, ‘A man of ethical integrity would tackle the difficult things first and leave the spoils to be considered afterwards. You can call it ethical integrity.’ 樊遲 … 問仁。曰：「仁者先難而後獲，可謂仁矣。」 (雍也, 6.22)
• Fan Chi asked about ethical integrity. The Master said, ‘Be polite at home. Be respectful when you do things. Be loyal in your dealings with others. Even if you find yourself among barbarians, you should not forget about these.’ 樊遲問仁。子曰：「居處恭，執事敬，與人忠。雖之夷狄，不可棄也。」 (子路, 13.19)
• Fan Chi asked about ethical integrity. The Master said, ‘It means to love people’. He asked about knowledge. The Master said, ‘It means to know people’. Fan Chi didn’t get it. 樊遲問仁。子曰：「愛人。」 問知。子曰：「知人。」 樊遲未達 (顏淵, 12.22)
• Zi Gong said, ‘How about broadly looking after people and bringing all living beings to their fulfilment? Can it be called ethical integrity?’ The Master said, ‘How can it merely be ethical integrity? It must be Sainthood! Even Yao and Shun fell short of this. Ethical integrity means no more than this: As I want to stand so I help others to stand too; as I want to succeed so I help others to succeed too. Being able to derive lessons from what is near and to apply them to more remote situations; this can be called the method of practising ethical integity.’ 子貢曰：「如有博施於民而能濟眾，何如？可謂仁乎？」子曰：「何事於仁，必也聖乎！堯舜其猶病諸！夫仁者，己欲立而立人，己欲達而達人。能近取譬，可謂仁之方也已。」 (雍也, 6.30)
• Zi Gong was in the habit of comparing people. The Master said, "Ci must be winning, eh? I have no time for this." 子貢方人。子曰：「賜也賢乎哉？夫我則不暇。」 (憲問, 14.29)
• Zi Zhang asked Confucius about ethical integrity. Confucius said, "If you can actually do five things wherever you go in the whole world, that can be ethical integrity." Zi Zhang inquired further. The Master said, "Politeness, forbearance, trustworthiness, diligence and liberality. If you are polite you won't be be treated with disrespect. If you are tolerant, you will win many people's heart. If you are trustworthy, people will entrust you with a task. If you are diligent, you will achieve a lot. If you are generous, people will work for you." 子張問仁於孔子。孔子曰：「能行五者於天下，為仁矣。」請問之。曰：「恭、寬、信、敏、惠。恭則不侮，寬則得眾，信則人任焉，敏則有功，惠則足以使人。」 (陽貨, 17.6)
• Chai (Zi Gao) is stupid. Shen (Zeng Zi) is dull and pompous. Shi (Zi Zhang) is specious. You (Zi Lu) is rough and tough. 柴也愚，參也魯，師也辟，由也喭。(先進 11.18)
  

6. Don't flee!

• The Master said, ‘Wealth and high position are what people desire. But if you did not get them through the proper Way, do not dwell there. Poverty and low position are what people loathe. But if become poor and and be removed from your position not through the proper Way, do not flee. If a noble man abandons ethical integrity, loathsome indeed is his reputation as a noble man! A noble man does not go against ethical integrity even while eating. Even in extreme haste, even in extreme peril, he will always abide by ethical integrity.’ 子曰：「富與貴是人之所欲也，不以其道得之，不處也；貧與賤是人之所惡也，不以其道得之，不去也。君子去仁，惡乎成名？君子無終食之間違仁，造次(extreme haste)必於是，顛沛(extreme peril)必於是。」 (里仁, 4.5)

7. Don't seek reward!

• Zi Gong said, ‘Bo Yi and Shu Qi, what kind of men were they?’ The Master said, ‘They were superior men of the olden days.’ ‘Did they not have grievances?’ said Zi Gong. The Master said, ‘They sought after ethical integrity and they got it. What grievance, then?’ 子貢曰：「伯夷、叔齊何人也？」曰：「古之賢人也。」曰：「怨乎？」曰：「求仁而得仁，又何怨。」 (述而, 7.15)
• The Master said, ‘Is ethical integrity far from you? If you want it, you will have it.’ 子曰：「仁遠乎哉？我欲仁，斯仁至矣。」 (述而, 7.30)

8. Don’t be a prick!

• The Master said, ‘If you cherish courage and hate poverty, you become disruptive. If you hate very much a person lacking in ethical integrity, you become disruptive.’ 子曰：「好勇疾貧，亂也。人而不仁，疾之已(이)甚，亂也。」 (泰伯, 8.10)
• I have not seen a man who cherishes ethical integrity and yet loathes a person lacking in ethical integrity. A man who cherishes ethical integrity does not make a fuss about it. He who loathes a person lacking in ethical integrity is making a virtue of his own loathing. Do not use a person lacking in ethical integrity to aggrandize yourself. 我未見好仁者，惡不仁者。好仁者，無以尚之；惡不仁者，其為仁矣，不使不仁者加乎其身。(里仁, 4.6)
• Si Ma Niu asked about ethical integrity. The Master said, ‘The man of ethical integrity does not say much.’ Si Ma Niu said, ‘Does not say much! Is this ethical integrity?’ The Master said, ‘To practice what you say is difficult enough. Should you not be cautious in what you say?’ 司馬牛問仁。子曰：「仁者其言也訒(인)。」曰：「其言也訒，斯謂之仁已乎？」子曰：「為之難，言之得無訒乎？」 (顏淵, 12.3)

9. The joy of living with ethical integrity

The Master said, "The joy of a wise person is like water. The joy of a person who has ethical integrity is like a mountain. A wise person is dynamic. A person of inegrity is serene. A wise person will have a delightful life. A person of integrity will live long."
子曰：「知者樂水，仁者樂山；知者動，仁者靜；知者樂，仁者壽。」(雍也, 6.23)

道德經 33, 死而不亡者壽

• Zi Gong said, ‘In poverty, yet not be abject; in affluence, yet not be arrogant. How’s that?’ The Master said, ‘Possible. But still, it is not as good as being poor yet in delight; being rich yet fond of Li. Zi Gong said, ‘The Odes have it, “Like a gem! Now quarried, now filed, now sculpted and now polished!” Is that what you mean?’ The Master said, ‘Ci, Now we can talk poetry together! I tell you one thing and you understand the next.’
  子貢曰：「貧而無諂，富而無驕，何如？」子曰：「可也。未若貧而樂，富而好禮者也。」子貢曰：「《詩》云：『如切如磋，如琢如磨。』其斯之謂與？」子曰：「賜也，始可與言詩已矣！告諸往而知來者。」 (學而, 1.15)
• The Master said, "To be in poverty without resenting it is difficult. To be in affluence without being arrogrant is easy."
  子曰：「貧而無怨難，富而無驕易。」(憲問, 14,10)
• The Master said, 'A noble man is not a vessel.'
  子曰：「君子不器。」 (為政, 2.12)
• The Master spoke of Zi Jian: "He is a noble man indeed! ..."
  子謂子賤，「君子哉若人！...？」 (公冶長, 5.3)
• Zi Gong asked, ‘What about me?’ The Master said, ‘You are a vessel.’ ‘What do you mean, a vessel?’ said Zi Gong. The Master said, ‘You are a wonderful vessel made of jade.'
  子貢問曰：「賜也何如？」子曰：「女器也。」曰：「何器也？」曰：「瑚璉也。」 (公冶長, 5.4)
  
• Zi Gong said, "Suppose you have a beautiful jade like this. Will you put it in a safe and keep it? Or will you seek a buyer offering a good price and sell it?" The Master said, "I will sell it! I will sell it! I am just waiting for the buyer." 子貢曰：“有美玉於斯，韞匵而藏諸？求善賈而沽諸？”子曰：“沽之哉！沽之哉！我待賈者也。” (子罕 9.13) [Also see Li Ji, 聘義 12]
• Zi Gong said, ‘I do not want people to aggrandize me. I also want to avoid aggrandizing people.’ The Master said, ‘Ci, this is beyond your reach.’
  子貢曰：「我不欲人之加諸我也，吾亦欲無加諸人。」子曰：「賜也，非爾所及也。」 (公冶長, 5.12)
• The Chief Counsellor asked Zi Gong, "Is your Master a Saint? How come he has so many talents?" Zi Gong said, "The Heaven originally sent him as a Great Saint. He has many talents as well." The Master heard this and said, "The Chief Counsellor knows me. When I was young, I was lowly. That's why I am good at many mundane jobs. Is a noble man good at many things? No, he is not."  (子罕 9.6)
• Lo said, "The Master told once, 'I do not have an employment. That’s why I am good at many things.' " (子罕 9.7)
• Ji Zi Cheng said, 'It suffices for a noble man to have substance. What use do you have for sophisticated erudition?' Zi Gong said, 'Alas, what you say about a noble man is revealing of you (You open your mouth and reveal what you are made of). Sophiticated erudition is not different from substance. Substance is not different from sophisticated erudition. Tiger or leopard hide stripped of hair is not different from dog or lamb hide stripped of hair.'
  棘子成曰：「君子質而已矣，何以文為？」子貢曰：「惜乎！夫子之說，君子也。駟不及舌。文猶質也，質猶文也。虎豹之鞟，猶犬羊之鞟。」 (顏淵, 12.8)
• Zi Gong asked about noble man. The Master said, ‘He who acts first and whose words follow afterwards.’
  子貢問君子。子曰：「先行其言，而後從之。」 (為政, 2.13)

• The Master said, "Those who followed me to Chen and Cai have all left my school now."
  子曰：「從我於陳、蔡者，皆不及門也。」(先進 11.2)
• As for virtuous conduct, Yan Yuan, Min Zi Qian, Ran Bo Niu and Zhong Gong excelled. In speech, Zai Wo and Zi Gong excelled. In politics, Ran You and Ji Lu excelled. In erudition, Zi You and Zi Xia excelled.
  德行：顏淵，閔子騫，冉伯牛，仲弓。言語：宰我，子貢。政事：冉有，季路。文學：子游，子夏。(先進 11.3)
•  (Zai Wo and Zi Gong were mostly engaged in eloquent speech and thought that they were engaged in good conduct. Ran Niu, Min Zi and Yan Yuan would virtuously carry out good words.) 宰我、子貢 善為說辭，冉牛、閔子、顏淵 善言德行。 《孟子·公孫丑上》

• The Master spoke to Zi Gong, "Between you and Hui, who is ahead of whom?" Zi Gong replied, "How dare I hope to catch up with Hui? When Hui hears one thing, he understands ten. When I hear one thing, I can only understand two." The Master said, "Surely, you are not like him! I agree with you, you are not like him."
  子謂子貢曰：「女與回也孰愈？」對曰：「賜也何敢望回。回也聞一以知十，賜也聞一以知二。」子曰：「弗如也！吾與女弗如也。」 (公冶長, 5.9)
• Zi Gong asked, "Between Shi (Zi Zhang) and Shang (Zi Xia), who has more talent?" The Master said, "Shi goes too far and Shang falls short." "Shi is better, then?" said Zi Gong. The Master said, "Going too far is similar to falling short."
  子貢問：「師與商也孰賢？」子曰：「師也過，商也不及。」曰：「然則師愈與？」子曰：「過猶不及。」 (先進, 11.16)
• The Master said, "Ci, do you suppose you and I are those who have learned a lot and gained the knowledge?" Zo Gong answered, "Yes, are we not?" The Master said, "No. I just stick to one overarching principle, that's all."   子曰：「賜也，女以予為多學而識之者與？」對曰：「然，非與？」曰：「非也，予一以貫之。」(衛靈公 15.3)
• Zi Gong is in the habit of comparing people. The Master said, "Ci must be a talented man, eh? I have no time for this."
  子貢方人。子曰：「賜也賢乎哉？夫我則不暇。」 (憲問, 14.29)

1. Protocols for ceremonies and rituals

• Zhu Xi: “Li is the heavenly way which is institutionalised. It refers to the rules of ceremonies conducted by humans." Commentaries to 1.12 (天理之節文，人事之儀則)
• Rules of ceremonies and rituals dedicated to mountains, rivers or to the ancestors
• King Xun accomplished 5 kinds of ceremonial protocols. 5 kinds of jades, 3 kinds of silk, 2 kinds of live animals and 1 dead animan are used. 修五禮、五玉、三帛、二生、一死贄 (尚書, 虞書, 舜典 4)
• Rules governing rituals and ceremonies conducted in the course of human life 冠婚喪祭 (cappinig, marriage, funeral, ancestral ceremony)
• Filial love (孝 xiao) means "While your parents are alive, serve them according to Li. When they die, do the funeral according to Li. Then, do the ancestral ceremony according to Li." (生事之以禮；死葬之以禮，祭之以禮) (2.5)
• When Confucius paid a visit to the Grand Temple, he asked about various aspects of the Li (子入大廟，每事問). Somebody said, "Who said the guy from Qu knows Li? When he entered the Grand Temple, he asked about everything." Master heard this and said, "This is Li." (3.15)
• "You love lamb. I love Li."  (爾愛其羊，我愛其禮) (3.17)
• The Master said, ‘The Li of Xia dynasty, I can talk about it. Regarding the principality of Hui, there isn’t enough evidence. The Li of Yin dynasty, I can talk about it. Regarding the principality of Song, there isn’t enough evidence. Lack of enough documents and learned people is the reason. Sufficient evidence would have enabled me to talk about the Li of those principalities.’ 子曰：「夏禮，吾能言之，杞不足徵也；殷禮，吾能言之，宋不足徵也。文獻不足故也，足則吾能徵之矣。」 (八佾, 3.9)
• Someone asked the Master to explain the ti sacrifice. The Master said, ‘I don’t know. He who can explain it can explain the whole world just like this’ – showing his palm. 或問禘之說。子曰：「不知也。知其說者之於天下也，其如示諸斯乎！」指其掌。 (八佾, 3.11)

2. Diplomatic protocols, official protocols

• Summit meeting protocol (會遇之禮): The meeting between Duke Ding of Lu and Duke Jing of Qi (史記, 孔子世家 17)
• The Master said, "Guan Zhong (管仲) was indeed a man of small calibre." Someone said, "Guan Zhong was frugal, you mean?" The Master said, "Mr. Guan had three residences, each complete with a full array of domestic staff. How could he be frugal?" "Guan Zhong at least knew the Li, then?" The Master said, "Only the ruler can have the gate-screen; Mr. Guan also had a gate-screen. Only when a ruler entertains another ruler, can he have a cup stand. Mr. Guan also had a cup stand. If Mr. Guan knew the Li, who didn't?" (3.22)
• The Master said, "Zang Wen Zhong (臧文仲) had a gigantic tortoise in his house. He also had mountain patterns sculpted on the pillars, duckweed patterns sculpted on the horizontal beams of his house. Did he know anything?" (5.18)
• The Master spoke of Lord Ji (季平子 Ji Ping Zi). "He had the 8 row dance in his garden. How can this be tolerated? How on earth can this happen?" (3.1)
• Master You (有子) said, "Among the uses of Li, bringing people together is the most important. Previous kings’ way elevated Li to the realm of beauty. Li defined the big and the small." 有子曰：「禮之用，和為貴。先王之道斯為美，小大由之。(1.12)

3. Li and money

• Lin Fang asked about the root of Li. The Master said, ‘Great question! Regarding Li, you should rather be frugal than lavish. Regarding funeral, you should have a genuine sentiment of mourning rather than nicely decorating the graves. 林放問禮之本。子曰：「大哉問！禮，與其奢也，寧儉；喪，與其易也，寧戚。」 (八佾, 3.4)
• The Master said, "Ceremonial caps should be made of Hemp. That is Li. Nowadays people use silk cap, which is economical. I follow the general trend." 子曰：「麻冕，禮也；今也純，儉。吾從眾。(9.3)
• Zi Gong said, "In poverty, yet not be abject; in affluence, yet not be arrogant. How’s that?" The Master said, "Possible. But still, it is not as good as being poor yet in delight; being rich yet fond of Li." 子貢曰：「貧而無諂，富而無驕，何如？」子曰：「可也。未若貧而樂，富而好禮者也。」 (1.15)
• Yan Yuan died. Yan Lu inquired whether the Master could sell his carriage to pay for the outer coffin. The Master said, ‘This is not about money. It is about one’s son. When Li(鯉) died, he was buried in a coffin without an outer coffin. I did not go on foot in order to have the outer coffin. As I am in the train of dignataries, I could not go on foot.’ (Lunyu, 11.8)
• The Master said, "If substance overshadows erudition, you become vulgar. If erudition overshadows substance, you become bookish. Only when substance and erudition complement each other, will you become a noble person. 「質勝文則野，文勝質則史。文質彬彬，然後君子。」(雍也 6.18)
• Zhu Xi's commentary on 文: "When the way manifests itself, we call it wen (文). The entirety of Li and Music are also called 文 (sophisticated culture)." (道之顯者謂之文，蓋禮樂制度之謂)” 論語集注, 子罕 9.5. 文 can also mean books. 
• The Master said, ‘The Zhou dynasty modelled itself upon the two preceding ones. What a splendid civilisation (文)! I follow Zhou.’ 子曰：「周監於二代，郁郁(욱)乎文哉！吾從周。」 (八佾, 3.14)
• The Master said, "You may have superb talents like the Duke of Zhou. But if you are arrogant and stingy, the rest of you is not worth looking at." 子曰：「如有周公之才之美，使驕且吝，其餘不足觀也已。」
• Lord Ji Kang Zi (grand-son of Ji Ping Zi) asked, "What should I do to encourage people to be respectful and loyal?' The Master said, "Face them with splendour, they will be respectful. Serve the parents and treat the little ones with compassion, they will be loyal. Take the good examples to teach the lackeys, that is to encourage."
  季康子問：「使民敬、忠以勸，如之何？」子曰：「臨之以莊則敬，孝慈則忠，舉善而教不能，則勸。」(2.20) Also see 15.33.
• Zi Xia asked, " 'Enchanting smile, revealing the dimples; Beautiful eyes, with dark iris; Plain white, making patterns colourful.' What does that mean?" The Master said, "Painting is to be done on white." Zi Xia said, "Li comes afterwards, you mean?" The Master said, "You move me, Shang (商; Zi Xia)! Now we can talk poetry together." (3.8)

4. Code of conduct; rules of ethics regulating the behaviour

• Li, Li! Do you think I am talking about jade and silk? Music, music! Do you think I am talking about bells and drums?
  子曰：「禮云禮云，玉帛云乎哉？樂云樂云，鐘鼓云乎哉？」 (陽貨, 17.11)
• The Master said, "Bowing must be done before going up to the hall. That is Li. These days, bowing is done after climbing on the hall, which is arrogant. Against the general trend, I bow before going up the hall." 子曰：「拜下，禮也；今拜乎上，泰也。雖違眾，吾從下。」 (子罕, 9.3)
• The Master said, "When modesty is not grounded on Li, it becomes slavish; when cautiousness is not grounded on Li, it becomes cowardly; when courage is not grounded on Li, it becomes disruptive; when honesty is not grounded on Li, it becomes a snare. " 子曰：「恭而無禮則勞，慎而無禮則葸，勇而無禮則亂，直而無禮則絞。」(8.2)
• If your politeness is close to Li, you can avoid humiliation. 恭近於禮，遠恥辱也 (1.13)
• The Master said, "If it is against Li, do not look, do not listen, do not talk, do not move." 子曰：「非禮勿視，非禮勿聽，非禮勿言，非禮勿動。」顏淵曰：「回雖不敏，請事斯語矣。」 (12.1)
• The Master said, "When a noble man broadly learns civilisations and constrains himself with Li, he would not cross the line."
  子曰：「君子博學於文，約之以禮，亦可以弗畔矣夫！」 (6.27) (12.15)
• Yan Yuan said, "... The Master effortlessly, naturally guide people. He broadens me with learning and he constrains me with Li ... "
  顏淵 ... 曰：「... 夫子循循然善誘人，博我以文，約我以禮。...」(9.11)
• The Master said, "A noble man would have righteousness as his base. His behaviour will be in accordance with Li. He asserts himself politely. He completes his project reliably. Such is a noble man!" 
  子曰：「君子義以為質，禮以行之，孫以出之，信以成之。君子哉！」(15.18)

5. What are we bound by? Li (禮) or Xing (刑)?

• Does law bind us? Why?
• The Master said, "Noble persons know well what is right, the petty and the lowly know well what is beneficial." 子曰：「君子喻於義，小人喻於利。」(4.16)
• J-J Rousseau, Du contrat social, (Liv. 1, Ch. 3, On the law of the strongest; Du droit du plus fort)
• “The force is a physical power; I do not see what morality can result from its effects. To give in to the force is an act of necessity, not of volition; it is at most an act of prudence. In what sense can it be a duty? (La force est une puissance physique; je ne vois point quelle moralité peut résulter de ses effets. Céder à la force est un acte de nécessité, non de volonté ; c'est tout au plus un acte de prudence. En quel sens pourra-ce être un devoir? ...)
• However, what is a law which perishes when the force stops. If one has to obey because of force, [that means] one does not need to obey because of duty; and if one is no longer forced to obey, one is no longer obliged to obey. You see that this word law adds nothing to the force. It has no meaning at all here. (Or, qu'est-ce qu'un droit qui périt quand la force cesse ? S'il faut obéir par force, on n'a pas besoin d'obéir par devoir ; et si l'on n'est plus forcé d'obéir, on n'y est plus obligé. On voit donc que ce mot de droit n'ajoute rien à la force ; il ne signifie ici rien du tout....)
• Let us therefore agree that the force does not make law and that one only has an obligation to obey the legitimate powers and nothing else. (Convenons donc que force ne fait pas droit, et qu'on n'est obligé d'obéir qu'aux puissances légitimes.”)
• The Master spoke of Gong Ye Chang (公冶長): "He is marriageable. Although he was imprisoned, it was not his fault." The Master gave his daughter to him in marriage. 子謂公冶長，「可妻也。雖在縲絏之中，非其罪也」。以其子妻之。(公冶長 5.1)
• The Master said, "A noble man's standard is the whole world: nothing is correct, nothing is incorrect. Rightness goes with him." 子曰：「君子之於天下也，無適也，無莫也，義之與比。」(里仁 4.10)
• Zi Gong asked, "If a person is liked by everyone in the village, how about him?" The master said, "Not quite." "If a person is hated by everyone in the village, how about him?" The Master said, "Not quite. It is not the same as being liked by the good people of the village and hated by the bad people of the village." 子貢問曰：「鄉人皆好之，何如？」子曰：「未可也。」「鄉人皆惡之，何如？」子曰：「未可也。不如鄉人之善者好之，其不善者惡之。」 (子路 13.24)
• Scrates, Apologia, 39 : For neither in a trial nor in battle is it right that I or any one else should employ every possible means whereby he may avoid death; for in battle it is frequently evident that a man might escape death by laying down his arms, and throwing himself on the mercy of his pursuers. And there are many other devices in every danger, by which to avoid death, if a man dares to do and say every thing. But this is not difficult, O Athenians! to escape death; but it is much more difficult to avoid depravity, for it runs swifter than death. And now I, being slow and aged, am overtaken by the slower of the two; but my accusers, being strong and active, have been overtaken by the swifter, wickedness. And now I depart, condemned by you to death; but they condemned by truth, as guilty of iniquity and injustice: and I abide my sentence, and so do they. These things, perhaps, ought so to be, and I think that they are for the best.
• Joseph Raz, "The Obligation to Obey: Revision and TraditionOpens in a new window", 1 Notre Dame J.L. Ethics & Pub. Pol'y 139 (1985)
  • "If there is ageneral obligation to obey the law, it exists because it was voluntarily undertaken."
    

6. Punishment (刑) v. Li (禮) , “rule of law”?

• The Master said, ‘Govern people with politics and align them with punishments, they will evade and have no shame. Govern them with virtue and align them with Li they will have decency and things will be in the right place.’
  子曰：「道之以政，齊之以刑，民免而無恥；道之以德，齊之以禮，有恥且格。」 (為政, 2.3)
• If names are not correct, the speech will be convoluted. If the speech is convoluted, tasks cannot be accomplished. If tasks are not accomplished, the Li and the Music will not flourish. If the Li and the Music do not flourish, punishments will be improperly administered. If punishments are improperly administered, people would not know where to stand. 名不正，則言不順；言不順，則事不成；事不成，則禮樂不興；禮樂不興，則刑罰不中；刑罰不中，則民無所措手足。」 (子路, 13.3)
• Duke Ai asked, "What should I do to make people obey?" Confucius replied, "If you promote the upright to grind out the crooked, people will obey. If you promote the crooked to grind out the upright, people will not obey." 哀公問曰：「何為則民服？」孔子對曰：「舉直錯諸枉，則民服；舉枉錯諸直，則民不服。」 (爲政 2.19) (also see 顔淵 12.22) 錯=cù (grinding stone), cuò (to remove, to dismiss)
• The Master said, "A noble man reflects upon virtue; the petty and the lowly reflect upon land. A noble man reflects upon punishment; the petty and the lowly reflect upon gift." 子曰：「君子懷德，小人懷土；君子懷刑，小人懷惠。」(4.11)
  
• Li does not reach down to the ordinary people. Punishments do not reach up to the magnates. (Li Ji) 禮不下庶人，刑不上大夫 (禮記, 曲禮上 68) See Liu Yucai and Luke Habberstad, "The Life of a Text: a brief history of the Liji 禮記 and its transmission", Journal of Chinese Literature and Culture 1:1-2 (2014).
• It was about that time that Confucius executed a magnate (大夫) Shao Zheng Mao for disrupting the politics. When the news of this manner of governing got around and three months have gone by, merchants selling mutton and porc were not inflating the price, men and women used different sides of the street, lost items remained untouched and visitors from everywhere got what they wanted from the officials without having to offer a bribe.  於是誅魯大夫亂政者少正卯。與聞國政三月，粥羔豚者弗飾賈；男女行者別於塗；塗不拾遺；四方之客至乎邑者不求有司，皆予之以歸。(史記 , 孔子世家 19)

Rightness v. Benefit (義 v 利)

Confucius said, “A noble man finds joy in rightness, the petty and the lowly find joy in benefit.” (Lunyu, 4.16)
子曰：「君子喻於義，小人喻於利。」 (里仁, 4.16)

Thích Quảng Đức

Mengzi had audience with King Hui of Liang. The King said, “You did not consider thousands of milesto be a long distance and came all the way to see me. That means that you have something which would benefit my country.” Mengzi replied, “Why do you have to mention benefit? There is also ethical integrity and rightness. If the King would say, ‘How can I benefit my country?’ then magnats would say ‘How can I benefit my household?’ Ordinary citizens would say, ‘How can I benefit myself?’ If people of higher status and lower status invade each other to gain benefit, the country will be in a peril. The lord of a country with 10,000 chariots will be assassinated by a lord with 1,000 chariots. The lord of a country with 1,000 chariots will be assissinated by a lord with 100 chariots. Alternatively, a lord with 10,000 chariots will conquer a lord with 1,000 chariots. A lord with 1,000 chariots will conquer a lord with 100 chariots. Such events would not be rare. If you put benefit before rightness, you would keep grabbing others’ shares. He who has ethical integrity has never abandoned his parents. He who has rightness has never treated his ruler as being of secondary importance. The King should also talk about ethical integrity and rightness. Why do you mention benefit? (Mengzi, Liang Hui Wang I)
孟子見梁惠王。王曰：「叟不遠千里而來，亦將有以利吾國乎？」
孟子對曰：「王何必曰利？亦有仁義而已矣。王曰『何以利吾國』？大夫曰『何以利吾家』？士庶人曰『何以利吾身』？上下交征利而國危矣。萬乘之國弒其君者，必千乘之家；千乘之國弒其君者，必百乘之家。萬取千焉，千取百焉，不為不多矣。苟為後義而先利，不奪不饜。未有仁而遺其親者也，未有義而後其君者也。王亦曰仁義而已矣，何必曰利？」 (맹자, 양혜왕 상, 1.1)

Confucius said, “If you pursue benefit in your conduct, you will attract a lot of grievances.”
子曰：「放於利而行，多怨。」 (里仁, 4.12)

Ethical integrity and Benefit (仁 and 利)

Confucius said, “Those who do not have ethical integrity cannot remain bound by ethics for long. They cannot remain joyfully bound by ethics for long. Those who have ethical integrity are at peace with ethics. Wise people derive benefit from their ethical integrity.
子曰：「不仁者不可以久處約，不可以長處樂。仁者安仁，知者利仁。」 (里仁, 4.2)

The Master said, ‘Delighted is a man of wisdom, like free-flowing water. Delighted is a man of ethical integrity, like a majestic mountain. A man of wisdom is dynamic. A man of ethical integrity is serene. A man of wisdom is full of joy. A man of ethical integrity lasts long.’
子曰：「知者樂水，仁者樂山；知者動，仁者靜；知者樂，仁者壽。」 (雍也, 6.23)

Futile efforts?

Zilu was spending a night at Shi Men. The gatekeeper asked him, "Where do you come from?". Zilu replied, "I am with Mr Kong." The gatekeeper said, "You mean, the guy who does things knowing that they are not feasible?"
子路宿於石門。晨門曰：「奚自？」子路曰：「自孔氏。」曰：「是知其不可而為之者與？」 (憲問, 14.38)

‘Objective’ recognition?

‘People don’t understand you and you don’t mind; you sure are a noble man!’
人不知而不慍，不亦君子乎？ (學而, 1.1)

‘Do not worry if others do not understand you; you should worry if you do not understand others.’
子曰：「不患人之不己知，患不知人也。」 (學而, 1.16)

Zi Gong asked? "If a person is liked by everyone in the village, how about him?" The master said, "That is not enough." "If a person is hated by everyone in the village, how about him?" The Master said, "That is not enough. It is better to be liked by the good people of the village and hated by the bad people of the village."
子貢問曰：「鄉人皆好之，何如？」子曰：「未可也。」「鄉人皆惡之，何如？」子曰：「未可也。不如鄉人之善者好之，其不善者惡之。」 (子路, 13.24)

The master said, ‘A noble man’s standard is the whole world. Nothing is correct, nothing is incorrect. He abides only by the rightness.’
子曰：「君子之於天下也，無適也，無莫也，義之與比。」 (里仁, 4.10)

‘Genuine heart’, unconcerned by social pressure or censure.

Lin Fang asked about the root of Li. The Master said, ‘Great question! Regarding Li, you should rather be frugal than splashing out. Regarding funeral, you should rather have a genuine sentiment of poignancy than nicely decorating the graves.
林放問禮之本。子曰：「大哉問！禮，與其奢也，寧儉；喪，與其易也，寧戚。」 (八佾, 3.4)

People start to cut grass around the grave only recently.
易墓，非古也。(예기, 단궁 55) (易=芟治草木; 삼치초목) 벌초를 하고 묘를 가꾸는 일은 오래된 일이 아니다. (최근 와서 사람들이 ‘외형’에 치중하게 되었다는 비판)

Zilu said, ‘I heard the master say thus, “Regarding funeral, having enough provisions to abide by li without having enough sadness, is not as good as having enough sadness without having enough provisions to abide by li. Regarding ancestral ceremony, having enough provisions to abide by li without having enough respect for the dead, is not as good as having enough respect for the dead without having enough provisions to abide by li. (Li ji, Dan Gong 56)
子路曰：「吾聞諸夫子：喪禮，與其哀不足而禮有餘也，不若禮不足而哀有餘也。祭禮，與其敬不足而禮有餘也，不若禮不足而敬有餘也。」 (단궁 56)

‘Subjectivity’, conviction (groundless or proper)

The Master said, ‘A man of wisdom is not distracted by doubts, a man of ethical integrity is not plagued by worries, a man of courage is not shriveled by fear.’
子曰：「知者不惑，仁者不憂，勇者不懼。」 (子罕, 9.29)

The Master said, ‘You may learn together but you may not choose the right path together. Perhaps you may choose the right path together but you may not achieve the goal together. Perhaps you may even achieve your goal together, but you cannot make judgment together.’
子曰：「可與共學，未可與適道；可與適道，未可與立；可與立，未可與權。」 (子罕, 9.30)

Unsupported thought

Guan Yin Zi said, ‘Judgment of the petty and the lowly results in evil; judgment of a noble man results in good; judgment of a saint results in no gain. Only when your judgment leads to no gain will you be practicing the Dao.’ (Wen Shi Zhen Jing)
關尹子曰：「小人之權，歸于惡；君子之權，歸于善；聖人之權，歸于無所得。惟無所得，所以為道。」
소인의 판단은 악한 결과로 귀결되고, 군자의 판단은 선한 결과로 귀결되며, 성인의 판단은 아무런 이득이 없는 것으로 귀결한다. 아무런 이득이 없는 것만이 도를 행하는 것이다. (《文始真經·一宇》 도교 5대 경전 중 하나)

Bodhisattva should produce ‘an unsupported thought, …a thought unsupported by sights, sounds, smells, tastes, touchables or mind-objects.’ — The Diamond Sutra, ch. 10c (Edward Conze, Buddhist Wisdom Books, pp. 47-48).

Defeatism? Escapism? Or courageous engagement ?

人不知而不慍，不亦君子乎？

知者不惑，仁者不憂，勇者不懼。

1. Un homme sensible, lui

Confucius was mourning Zilu’s death at the courtyard of the house. A person arrived to show respect to the dead. Confucius greeted him. After the mourning (ceremonial wailing) was finished, Confucius asked what happened. The person answered, “They pickled his body.” Having heard this, Confucius ordered the servant to throw away pickles. (Liji, Tan Gong I, 7)
孔子哭子路於中庭。有人吊者，而夫子拜之。既哭，進使者而問故。使者曰：「醢(해)之矣。」 遂命覆醢 (禮記, 檀弓上 7)

Yan Yuan died. The Master said, ‘O! Heaven is forsaking me! Heaven is forsaking me!’ (Lunyu, 11.9)
顏淵死。子曰：「噫！天喪予！天喪予！」 (Lunyu 11.9)

Yan Yuan died. The Master wailed in great grief. The attendants said, ‘Sir, you grieve greatly.’ ‘Do I?’ said the Master. ‘If his loss does not cause grief, what will?’ (Lunyu 11.10)
顏淵死，子哭之慟。從者曰：「子慟矣。」 曰：「有慟乎？非夫人之為慟而誰為！」 (Lunyu 11.10)

[...] After circling around, the birds came down and gathered together. The Master said, “Nice pheasants! Right time! Right time!” Zilu served him the bird. Three times he sniffed the dish, then he rose.
色斯舉矣，翔而後集。曰：「山梁雌雉，時哉！時哉！」子路共之，三嗅而作。(Lunyu 10.18)

[In preparing ceremonial offerings] The dishes are not fully cooked, the elaborately piled meat is not to be tasted. They are to be sniffed three times and not eaten. (Xun Zi, Li Lun 11)
利爵之不醮(=盡)也，成事之俎不嘗也，三臭之不食也，一也。(荀子, 禮論 11)

Then one day accompanied by some worthy sons of his father’s ministers, friends full of varied converse, — with a desire to see the glades of the forest and longing for peace, he went out with the king’s permission. Having mounted his good horse Kaṁthaka, decked with bells and bridle-bit of new gold, with beautiful golden harness and the chowrie waving, he went forth like the moon mounted on a comet. Lured by love of the wood and longing for the beauties of the ground, he went to a spot near at hand on the forest-outskirts; and there he saw a piece of land being ploughed, with the path of the plough broken like waves on the water. Having beheld the ground in this condition, with its young grass scattered and torn by the plough, and covered with the eggs and young of little insects which were killed, he was filled with deep sorrow as for the slaughter of his own kindred. And beholding the men as they were ploughing, their complexions spoiled by the dust, the sun’s rays, and the wind, and their cattle bewildered with the burden of drawing, the most noble one felt extreme compassion. Having alighted from the back of his horse, he went over the ground slowly, overcome with sorrow, — pondering the birth and destruction of the world, he, grieved, exclaimed, ‘this is indeed pitiable.’ (Ashvaghosha, Buddhacarita, 5.2 - 5.7)

Zi Gong wanted to discontinue the killing of a lamb for the monthly sacrifice. The Master said, "Si, you cherish the lamb. I cherish the Li." 子貢欲去告朔之餼羊。子曰：賜也 爾愛其羊 我愛其禮 (八佾, 3.17)

2. Under-privileged, progressive

Confucius lost his father when he was young. Confucius did not know where his father’s grave is located. [When Confucius’s mother died] he placed (his mother's) coffin in the street of Wu-fu. Those who saw it all thought that it was to be interred there. It was prepared very carefully but it was (only) a coffin. By inquiring of the mother of Man-fu of Chu, Confucius managed to bury his mother in the same grave (with his father) at Fang. (Liji, Tan Gong I, 10)
孔子少孤，不知其墓。殯於五父之衢。人之見之者，皆以為葬也。其慎也，蓋殯也。問於郰曼父之母，然後得合葬於防。(禮記, 檀弓上 10) (郰人之子=Confucius)

A high ranking official asked Zi Gong, ‘Is it true that your teacher is a Saint? How come he is good at so many things?’ Zi Gong said, ‘The Heaven originally ordained him as a Great Saint. He has many talents as well.’ The Master heard this and said, ‘The high ranking official surely knows me. When I was young, I was lowly. That’s why I am good at many mundane jobs. Is a noble man good at many things? No, he is not.’ (Lunyu, 9.6)
大宰問於子貢曰：「夫子聖者與？何其多能也？」子貢曰：「固天縱之將聖，又多能也。」子聞之，曰：「大宰知我乎！吾少也賤，故多能鄙事。君子多乎哉？不多也。」 (子罕 9.6)

The Master said, ‘The progressive ones in matters of Li and music are those from the countryside. The less progressive ones in matters of Lˇ and music are from the nobility. In using Li and music, I am in the train of the progressive ones.’ (Lunyu, 11.1)
子曰：「先進於禮樂，野人也；後進於禮樂，君子也。如用之，則吾從先進。」 (先進 11.1)

The Master wanted to live among the nine barbarian tribes. Someone said, ‘Squalid out there, wouldn’t it?’ The Master said, ‘Where a noble man dwells, how can there be anything squalid?’ (Lunyu, 9.14)
子欲居九夷。或曰：「陋，如之何！」子曰：「君子居之，何陋之有？」 (子罕 9.14)

3. 'Wide' circle of friends

A friend of Confucius died. But the deceased had no one who would give a funeral. Confucius said, ‘We will have the coffin in my house.’ (Lunyu, 10.15)
朋友死，無所歸。曰：「於我殯。」 (논어, 향당 10.15)

4. Fine taste

Over a dark costume, he would wear a black lamb skin coat; over a white costume, he would wear a deer skin coat; over a brown costume, he would wear a fox skin coat. (Lunyu, 10.6)
緇(치=black)衣羔裘(고구=흑염소털옷)，素衣麑裘(흰사슴털옷)，黃衣狐裘(여우털옷) (鄉黨 10.6)

He didn't hate finely milled rice and thinly sliced meat. ... When the color was bad, he would not eat. When the smell was bad, he would not eat. When the dish is over-cooked, he would not eat. When it is not the right time, he would not eat. When it was not neatly cut, he would not eat. When it was not properly seasoned, he would not eat. (Lunyu, 10.8)
食不厭精，膾不厭細 … 色惡，不食。臭惡，不食。失飪(=over-cooked)，不食。不時，不食。割不正，不食。不得其醬，不食 (鄉黨 10.8)

If the seating is not properly arranged, he would not sit. (Lunyu 10.9)
席不正，不坐。(鄉黨 10.9)

Even when there is plenty of meat, he would not let his appetite win over him. But he drank like a whale. He would not, however, go out of control.
肉雖多，不使勝食氣。惟酒無量，不及亂。(鄉黨 10.8)

Except for funerals, he would always wear jewellery.  去喪，無所不佩 (鄉黨 10.6)

Yan Yuan died. Yan Lu inquired whether the Master could sell his carriage to pay for the outer coffin. The Master said, ‘This is not about money. It is about one’s son. When Li died, he was buried in a coffin without an outer coffin. I did not go on foot in order to have the outer coffin. As I am in the train of dignataries, I could not go on foot.’ (Lunyu, 11.8)
顏淵死，顏路請子之車以為之椁。子曰：「才不才，亦各言其子也。鯉也死，有棺而無椁。吾不徒行以為之椁。以吾從大夫之後，不可徒行也。」 (先進 11.8)

5. Awkward meetings

The Master had an audience with Nan Zi (南子). Zi Lu was not pleased. Conficius solemnly swore and said, "If I did something inappropriate, Heaven will loathe it. Heaven will loathe it!'
子見南子，子路不說。夫子矢之曰：「予所否者，天厭之！天厭之！」 (雍也, 6.28)

6. Knows what really matters

The stable was burnt down. He came home from the court. He said, ‘Was anybody hurt?’ He did not ask about the horse. (Lunyu, 10.12)
廄(구)焚。子退朝，曰：「傷人乎？」 不問馬。(鄉黨 10.12)

Compare it with 11.8

7. Reformist

The Master said, ‘Sayings of the proper law – can you ignore them? Reforming them, however, is more precious. Sayings offered by way of a praise – can you not feel happy? Sift through them, however, is more precious. To be happy without sifting through the praise, to conform without reforming – I don’t know how one can do that.’ (Lunyu, 9.24)
子曰：「法語之言，能無從乎？改之為貴。巽與之言，能無說乎？繹之為貴。說而不繹，從而不改，吾末如之何也已矣。」 (子罕 9.24)

Also see 11.1

8. Icon of rebellion

The Master spoke of Gong Ye Chang (公冶長): "He is marriageable. Although he was imprisoned, it was not his fault." The Master gave his daughter to him in marriage.
子謂公冶長，「可妻也。雖在縲絏之中，非其罪也」。以其子妻之。(公冶長 5.1)

Kong Qiu plans thoroughly to conspire and to support rebels. He works diligently and has a great deal of knowledge. But he use it to carry out evil deeds and to incite the subordinates to topple the superiors. He instigates the ministers to assassinate their ruler. This is not a wise man's conduct. When he visits a dukedom, he sides with the rebels. This is not an upright man's conduct. When he senses that people no longer have loyalty to the ruler, he encourages a rebellion. This is neither good nor right. Even after he flees, he still plans, schemes and spread bad words behind the back of a ruler. He may think that he is doing the right thing. But in the eyes of the people, what he does is confusing. Rulers and ministers may not adopt what he plans and prepares to carry out. (Mozi 墨子, 非儒下, 8)

Similar accounts are found at 史記, 孔子世家 10 and 晏子春秋, 外篇下.

Now that Your Highness has unified the whole world, you have the exclusive authority to determine right and wrong. There are still groups of people who purport to learn and criticise the law and the orders of the government. They purport to interpret the commandment according to their own learning (學). At home, they are full of discontent about the government. Outside, they are busying themselves here and there discussing their strategies. They obtain fame by showing off to a ruler. They embellish their status with sophistry. If this is not banned, Your Highness' authority will be weakened and factions will emerge. They should be banned.

Let the Records Officer burn all records other than the official records of Qin. Collected Poems, Documents and various other texts except the texts in the possession of Propaganda Officers must all be burned. Afterwards, those who gather together to discuss the Poems and the Documents should be executed in the marketplace. Those who criticise the current affairs referring to old histories (以古非今者) should be killed together with their family members. Those who do not burn such books within 30 days should be tattooed and sent to the frontiers to forced labour. The books which are exempt from destruction are those on medicine, pharmacy, divination, seeds and trees. Those wishing to learn the law should learn it from officials. 史記, 秦始皇本紀, 38 (213 BCE) 진시황34년(기원전213): 이사(李斯)

9. Supreme being

The Master was freed from the following four: prejudice, imperative, inflexibility and self-importance. (Lunyu, 9.4)
子絕四：毋意，毋必，毋固，毋我。(子罕 9.4)

What we conjecture in our mind, we call it 意. What remains of the 意, we call it 志 (黃帝內經, 靈樞經, 本神, 2 心有所憶謂之意；意之所存謂之志).

1. What to learn?

• The Master taught us through his erudition, his conduct, his loyalty and his trustworthiness.
  
  子以四教：文，行，忠，信。(7.25)
• Confucius taught his disciples using poems, documents, li and music. His students were about 3000. 72 of them were accomplished in 6 arts (六藝).
  
  孔子以詩書禮樂教，弟子蓋三千焉，身通六藝者七十有二人 (Sima Qian, Shiji, 孔子世家 62) (Sima Qian: c. 145 - c. 86 BCE)
• 六藝 = 詩, 書, 禮, 樂, 易, 春秋 (Dong Zhong Shu, 春秋繁露, 玉杯 5) (Dong Zhong Shu: 179 - 104 BCE)
• 教以六藝，曰 禮, 樂, 射, 御, 書, 數 (徐幹 中論, 《治學》 1) (Xu Gan: 170 - 217)
• A villager of Da Xiang (達巷) said, "Great, isn't he? Confucius. With his vast learning, he did not manage to make a name of himself." The Master heard this and told his students, "What shall I try? Shall I try carriage driving? Or shall I try shooting? I think I will try carriage driving." 達巷黨人曰：「大哉孔子！博學而無所成名。」子聞之，謂門弟子曰：「吾何執？執御乎？執射乎？吾執御矣。」(9.2)
  
• The Master said, "When you are at home, serve your parents. Outside the family, treat everyone with brotherly love. Be earnest and trustworthy. Comprehensively love all living beings but closeness should be based on ethical integrity. Conduct should come first. Then, read books (學文) when you have energy to spare."
  子曰：「弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。」(1.6)
  
• 學 v. 學文 v. 學問
  
• The Master had wonderful things to say about the Poems, the Documents and ceremonial protocols. Such wonderful things he had to say. 子所雅言，詩、書、執禮，皆雅言也。(7.18)
• The Master said, "There are people who can recite all three hundred poems out of memory. But when they are entrusted with governing, they cannot manage. When they are sent on diplomatic missions, they cannot cope on their own. Numerous as they may be, they are all useless. 子曰：「誦詩三百，授之以政，不達；使於四方，不能專對；雖多，亦奚以為？」(13.5)
  
• Zi Xia said, "If you overcome talents, remove desires, serve your parents with all your might, serve your boss with devotion, abide by your words when socialising with friends, who can say that you haven’t learned? I will certainly say that you have learned." 子夏曰：「賢賢易色，事父母能竭其力，事君能致其身，與朋友交言而有信。雖曰未學，吾必謂之學矣。」(1.7)
• 賢=to win, to be victorious, to excel, to be better than. 賢= talents, erudition
  • 師與商也孰賢(11.15), 為之猶賢乎已(17.22), 子貢賢於仲尼(19.23)
  • The Master said, "When you see excellent people, endeavour to align yourself with them. When you see people who lack talents, scrutinise yourself.  子曰：「見賢思齊焉，見不賢而內自省也。」 (里仁 4.17)
• 易=to remove a dense thicket (易謂芟治草木) 色 = desires, temptation
• 以好色之心好賢則善  (2C - 3C commentary by He Yan 何晏)
• I haven't seen a person who loves virtue as much as he loves a woman 吾未見好德如好色者也 (9.17, 15.12)
• 賢 (xian) is good, excellent, talented. But it is something one should overcome, should not be enslaved to. --> Zi Gong is in the habit of comparing people. The Master said, "Ci must be excellent (賢), eh? I have no time for this." 子貢方人。子曰：「賜也賢乎哉？夫我則不暇。」 (憲問, 14.29)

2. How to learn?

• The Master said, "Perhaps there are people who say things they know nothing about. I don't do that. You should gather a lot of information (多聞) and then choose the good things and follow them. You should experience a lot (多見) and you will understand. This is the way to knowledge." 子曰：「蓋有不知而作之者，我無是也。多聞擇其善者而從之，多見而識之，知之次也。」(7.28)
• Zi Zhang learned in order to seek an employment. The Master said, "Study a lot (多聞) and eliminate doubtful information. If you cautiously say things which are not doubtful, you will make few mistakes. Experience a lot (多見) and eliminate the risks. If you cautiously do things which are not risky, you will have few regrets. When you make few mistakes in your speech and when you have few regrets in your conduct, an employment will come your way as a consequence." 子張學干祿。子曰：「多聞闕疑，慎言其餘，則寡尤；多見闕殆，慎行其餘，則寡悔。言寡尤，行寡悔，祿在其中矣。」(2.18)
• The Master said, "Learning without thinking leads to false knowledge. Thinking without learning is dangerous." 子曰：「學而不思則罔，思而不學則殆。」(2.15)
• Zi Xia said, "In order to excel in your task, you must learn. In order to excel in your learning, you must be entrusted with a task." 子夏曰：「仕而優則學，學而優則仕。」(19.13)

3. Fond of learning?

• The Master said, "A noble man will eat but not seek to bloat out. He will have a dwelling but not seek comfort. He will be forthcoming in his conduct but cautious with his words. He will proceed along the Way and be upright. Such a man can be regarded as fond of learning." 子曰：「君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉，可謂好學也已。」(1.14)
  
• Duke Ai (哀) asked, "Among your students, who is fond of learning?" Confucius replied, "A man called Yan Hui was fond of learning. He was unwavering in his wrath. He did not repeat the same mistake twice. Unfortunately, he died early. Now there is none. I have not since heard of a man who is fond of learning." 哀公問：「弟子孰為好學？」孔子對曰：「有顏回者好學，不遷怒，不貳過。不幸短命死矣！今也則亡，未聞好學者也。」(6.3) (11.7)
  
• The Master said, "Without a heart seething with rage, you won't understand. Without gnashing your teeth, you won't develop yourself further. When I raise one corner and if you don't respond by raising the remaining three corners, I won't repeat again." 子曰：「不憤不啟，不悱不發，舉一隅不以三隅反，則不復也。」(7.8)
• The Duke of She (葉) asked Zi Lu about Confucius. Zi Lu ignored him. The Master said, "Why didn't you say that he is the kind of man who would forget about eating when he is outraged, forget his worries when he is happy and he does not know that old age will eventually get to him." 葉公問孔子於子路，子路不對。子曰：「女奚不曰，其為人也，發憤忘食，樂以忘憂，不知老之將至云爾。」(7.18)
• Learning will remove narrow-mindedness. The most important thing is to be loyal and trustworthy. Do not befriend those who are not as good as you. If you discover a fault, do not hesitate to mend it." 學則不固。主忠信，無友不如己者，過則勿憚改。(1.8)(9.25)
• Zi Xia said, "If you constantly realise what you lack and do not forget what you are capable of, you deserve to be called someone who loves to learn." 子夏曰：「日知其所亡，月無忘其所能，可謂好學也已矣。」(19.5)

4. 學而時習之，不亦說乎？(學而, 1.1)

• The Master said, ‘To learn and to put it into practice at the right moment; isn’t it wonderful!’
  子曰：學而時習之，不亦說乎？(學而, 1.1)
  
• ‘Taming’ of Confucian Analect: Zhu Xi, Commentaries to four books. ‘While human nature is good in every instance, some reaches enlightment earlier than others. The slow learners must learn from the fast learners. What you have already learned must be frequently be revised (時時習). As you fully understand what you have learned, the pleasure can be found there. … Cheng Zi said, ‘Xi means ‘to revise again (重習)’. If you often rethink and discern the different meanings, you will immerse yourself in it. There lies the joy.’  ... Mr Xie said, "時習" means there is not a moment when you do not practise (無時而不習). 朱喜(1130-1200) 四書章句集注: 人性皆善，而覺有先後，後覺者必效先覺之所為 … 既學而又時時習之，則所學者熟，而中心喜說. … 程子(1033-1107; 북송시대)曰 「習，重習也。時復思繹，浹洽(협흡)於中，則說也。」... 謝氏曰：「時習者，無時而不習
  
• Xun Zi: Where does learning start and where does it end? Learning starts with reciting canonical texts out of memory and ends with reading books on Li. (荀子, 勸學 12) (Xun Zi: 310 - 235 BCE)

• 時 = at the right time
  • mobilise people at the right moment 使民以時 (1.5)
  • Pheasants in the mountain bridge! It is the right time, It is the right time! 山梁雌雉 時哉時哉 (10.18)
  • As he spoke only when it is the right time to speak, people did not hate his speech (夫子時然後言，人不厭其言) (14.13)
  • Use the calendar of Xia (夏) dynasty 行夏之時 (15.11)
  • When you are still young, as your physical energy is unsettled, you should watch out for physical attractions 少之時，血氣未定，戒之在色 (16.7)
  • Confucius chose the moment when he is not around to come and express hit gratitude. 孔子時其亡也，而往拜之 (17.1)
  • If you love to offer your service and yet miss the right timing repeatedly, can you be regarded as intelligent? 好從事而亟失時，可謂知乎 (陽貨17.1) (亟 qi = many times)
  • Four seasons come and go, all creatures are born. But does Heaven speak? (四時行焉，百物生焉，天何言哉) (17.19)
  • cf. 論語注疏 (quoting Li Ji, 文王世子) In Spring, you memorise the canonical texts, in Summer, you learn to play musical instruments, in Autumn, you learn the ritual protocols, and in Winter, you read books. 「春誦，夏弦，秋學禮，冬讀書。」 (Also quoting Li Ji, 王制) In Spring and Autumn, you teach the ritual protocols and music. In Winter and Summer, you teach the Poems and the Documents.  春秋教以《禮》《樂》，冬夏教以《詩》《書》。

• 習 = to put it into practice,
  
  
  • Master Zeng said, "Every day, I scrutinise myself about three things – , whether I was loyal when I undertake other people’s business; whether I was trustworthy in my dealings with friends; whether I put into practice what I teach." 曾子曰：「吾日三省吾身：為人謀而不忠乎？與朋友交而不信乎？傳不習乎？」 (1.4)
  • The Master said, "By nature, human beings tend to be similar. By actual practice, human beings tend to differ from each other." 子曰：「性相近也，習相遠也。」 (陽貨, 17.2)
  • A noble man must be cautious in what he does. 君子慎所習 (孔安國 2C - 1C BCE)
  • If you actually practice good deeds, you become a noble man. If you actually practice evil deeds, you become petty and lowly. This is how human beings become different from each other.  若習於善則為君子 若習於惡則為小人, 是相遠也 (論語注疏)
  • 互鄉難與言 (7.29) (Zhu Xi's commemtary: 互鄉，鄉名。其人習於不善，難與言善)
  • Through what we do, our nature becomes complete (習與性成), 尙書, 太甲上 3
  • 習於禮, 習射, 習舞, 習吹, 習五戎 (禮記)
  • 問道藝曰：「子習於某乎？」、「子善於某乎？」(禮記)
  • Your leisure activities should be decent, your occupation should be presentable. 所游必有常，所習必有業 (禮記)

5. 何必讀書 (he bi du shu; Do I have to read books?)

• Zi Lu had Zi Gao appointed governor of Fei. The Master said, "You’re ruining a son of a decent man." Zi Lu said, "You need to look after people. You need to look after the alters of the earth and grains. Why must one read books before he can be considered to have learned?" The Master said, "This is why I hate silver tongue." 子路使子羔(자고)為費宰。子曰：「賊夫人之子。」子路曰：「有民人焉，有社稷焉。何必讀書，然後為學？」子曰：「是故惡夫佞者。」 (先進, 11.25)
• NB. Chai (= Zi Gao) is simple. Shen (= Zeng Zi) is dull and pompous. Shi (= Zi Zhang) is specious. You (= Zi Lu) is rough and tough. 柴也愚，參也魯，師也辟，由也喭 。(先進, 11.18)

6. Can everyone learn? (Different capacity to learn)

• Confucius said, ‘Some people just understand. They are the top class. Those who learn and then understand are in the next class. Some people are dim and yet they learn. They are in the next class. Those who are dim and yet do not learn; they are in the lowest class.’
  
  孔子曰：「生而知之者，上也；學而知之者，次也；困而學之，又其次也；困而不學，民斯為下矣。」 (季氏, 16.9)
• The Master said, "I am not a person who knows at birth. I just have an antiquarian interests and I diligently seek to learn." 子曰：「我非生而知之者，好古，敏以求之者也。」 (述而, 7.20)
• Some know from birth, some know after learning, some know with difficulty. But they know it all the same. Some practise with ease, some practise with benefit, some practice with great deal of effort. But they achieve it all the same.
  
  或生而知之，或學而知之，或困而知之，及其知之，一也；或安而行之，或利而行之，或勉強而行之，及其成功，一也。」(中庸, 20)

7. Do you need a teacher?

• The Master said, "Whenever I am in a company of three, I find a teacher. I follow the one who is good. And I reform myself by not following the one who is bad. 子曰：「三人行，必有我師焉。擇其善者而從之，其不善者而改之。」(述而 7.22)
• Gong Sun Zhao of Wei asked Zi Gong, "From whom did Zhong Ni learn?"  Zi Gong replied, "The way of King Wen and King Wu has not fallen to the ground and it now remains with the people. Talented ones have great knowledge. Those who lack talent have small knowledge. As the way of King Wen and King Wu is everywhere, how can the Master not learn? Why should there be a fixed teacher?" 衛公孫朝問於子貢曰：「仲尼焉學？」子貢曰：「文武之道，未墜於地，在人。賢者識其大者，不賢者識其小者，莫不有文武之道焉。夫子焉不學？而亦何常師之有？」(子張 19.22)

8. Gradual advancement

• Zi Gong said, "In poverty, yet not be abject; in affluence, yet not be arrogant. How’s that?" The Master said, "Possible. But still, it is not as good as being poor yet in delight; being rich yet fond of Li." Zi Gong said, "The Odes have it, 'Like a gem! Now quarried, now filed, now sculpted and now polished!' Is that what you mean?" The Master said, "Ci, Now we can talk poetry together! I tell you one thing and you understand the next." 子貢曰：「貧而無諂，富而無驕，何如？」子曰：「可也。未若貧而樂，富而好禮者也。」子貢曰：「《詩》云：『如切如磋，如琢如磨。』其斯之謂與？」子曰：「賜也，始可與言詩已矣！告諸往而知來者。」 (學而, 1.15)

8. A sense of balance

• Master You said, "If your promise is close to righteousness, you may carry out your promise. If your politeness is close to Li, you can avoid humiliation. If you do not, as a result, lose your popularity, you can be a leader. 有子曰：「信近於義，言可復也；恭近於禮，遠恥辱也；因不失其親，亦可宗也。」(1.13)
• If you cherish 仁 (ren) and neglect learning, you will end up being stupid; If you cherish wisdom and neglect learning, you will end up being undisciplined. If you cherish trustworthiness and neglect learning, you will end up being a gangster; If you cherish honesty and neglect learning, you will end up being caught in a straightjacket; If you cherish courage and neglect learning, you will end up being disruptive; If you cherish firmness and neglect learning, you will end up being crazy." 好仁不好學，其蔽也愚；好知不好學，其蔽也蕩；好信不好學，其蔽也賊；好直不好學，其蔽也絞；好勇不好學，其蔽也亂；好剛不好學，其蔽也狂 (陽貨, 17.8)

焚書坑儒(fen shu keng ru; 213 BC)

• the burning of books and burying of Confucian scholars (fen shu keng ru) 'annihilated the Confucian learning'. (漢書 , 楚元王傳 57)
• Emperor Hui repealed Qin emperor's radical prohibition of possession of books containing Confucian teachings. (192 BC) 漢書 , 惠帝紀 四年 (除挾書律)
• Rulers of Han wished to resuscitate Confucian teachings, but suffered from lack of texts. 漢書 , 武帝紀 73 , 今禮壞樂崩 , 朕甚閔焉
• Dong Zhong Shu (董仲舒 179BC - 104BC),
• Wu Ti 武帝 (reign 141BC - 87BC),
• Si Ma Qian (司馬遷 145BC - 86BC), author of 史記
• Jesus (c. 4BC - CE 30)
• Ban Gu (班固 CE 32 - 92, author of 漢書) describes the cruel punishments practised during the short-lived Qin dynasty: "During the Warring States period, Han (韓) employed Shen Zi and Qin employed Shang Yang. They introduced collective punishments and execution of all related family members of a criminal. They increased bodily mutilation punishments such as boring of cranium, rib-removal and boiling. At the time of Qin Shi Huang (秦始皇), all Warring States were conquered and former king's laws have been destroyed and officials in charge of Li have been abolished. Governing was done entirely by punishments. The emperor personally scrutinised all the documents. During the day, he presided over trials. At night, he did the paperwork. ... However, crimes multiplied. Criminals in orange suit filled the streets. Prisons became crowded like busy markets. People all over the world had grievances and rebellions started.  Han (漢) dynasty was thus born and prospered. When Gao Zu entered the palace for the first time, he promised three chapters of law, that is, murderers shall be executed, those who cause injuries or commit theft shall be punished appropriately. The complicated and cruel punishments of Qin were thus abolished. Countless people were overjoyed."
• 至於戰國, 韓任申子，秦用商鞅，連相坐之法，造參夷之誅；增加肉刑、大辟，有鑿顛、抽脅、鑊亨之刑。至於秦始皇，兼吞戰國，遂毀先王之法，滅禮誼之官，專任刑罰，躬操文墨，晝斷獄，夜理書，... 。而姦邪並生，赭衣塞路，囹圄成市，天下愁怨，潰而叛之。漢興，高祖初入關，約法三章曰：「殺人者死，傷人及盜抵罪。」蠲削煩苛，兆民大說 (漢書, 刑法志, 12-14)

1. Suppression of 'false' opinions

In my humble opinion, anything other than the six arts and Confucian subjects should be banned and not be presented. When false and extreme theories are annihilated, the opinions can be unified and the law shall become clear and people will know what to obey. 臣愚以為諸不在六藝之科孔子之術者，皆絕其道，勿使並進。邪辟之說滅息，然後統紀可一而法度可明，民知所從矣。(漢書 , 董仲舒傳 39)

2. Genesis

'Heaven, earth, and man: they are the root of everything. Heaven creates, the earth rourishes, and man completes. Heaven creates with filial piety (xiao) and fraternal love (ti), the earth rourishes with food and cloth, and man completes with ethics and music.

'Failure to have filial piety and fraternal love is to lose what you are created with, failure to have food and cloth is to lose what you are to be reared with, failure to have ethics and music is to lose what you are to complete everything with.' (春秋繁露, 立元神 1)

• Superior position of xiao and ti
• They became an absolute, ineluctable code of human conduct made in heaven. They are 'baked' in all of us.
• Humans may be made by humans; but filial piety is made in heaven?

Being true (正) means to be true to what Heaven ordained as human nature. Heaven ordained humans to do 仁義 and to have shame - unlike the wild beasts. 正也者，正於天之為人性命也。天之為人性命，使行仁義而羞可恥，非若鳥獸然 (春秋繁露 , 竹林 4)

3. 陽尊陰卑 (Yang is noble; Yin is base)

• Ancient tradition: Harmony between Yin and Yang
  • Now Yin, now Yang. This is called Dao. Continuing this is good. Completing this is the nature. A man of integrity would call it integrity. A man of wisdom would call it wisdom. 周易 , 繫辭上 5 ( 一陰一陽之謂道 , 繼之者善也 , 成之者性也 。 仁者見之謂之仁 , 知者見之謂之知)
  • Dao brings forth one, one brings forth two, two bring forth three, three bring forth everything. Everything is equiped with yin and contains yang. Mixture of these two energies makes harmony.' 道生一，一生二，二生三，三生萬物。萬物負陰而抱陽，沖氣以為和 (道德經 42)
  • 'How great is yang! With yang begins everything. How vast and permeating is yin! With yin is created everything.'
  • Thus, Yin Yang and four seasons are the end and the beginning of everything and the root of death and life. If you go against them, disasters will appear. If you obey them, terrible diseases will not arise. This is called enlightenment. 故陰陽四時者，萬物之終始也，死生之本也，逆之則災害生，從之則苛疾不起，是謂得道。 (黃帝內經 , 素問 , 四氣調神大論 3)
• However, Dong Zhong Shu advanced a completely new vision: Cosmic struggle between Yang and Yin and Yang's suppression of Yin (陽尊陰卑):
  • Yang is the virtue of the almighty Heaven; Yin is the punishment of the almighty Heaven. 陽者天之德也 , 陰者天之刑也 (春秋繁露, 陰陽義)
  • Everything bad belongs to Yin. Everything good belongs to Yang. Yang is virtue. Yin is punishment. 惡之屬盡為陰，善之屬盡為陽。陽為德，陰為刑。(春秋繁露, 陽尊陰卑)
  • To control all evils which reside within and to forbid them from manifesting themselves without, that is our mind (xin). That is why mind is called the 'thin branch' (栣眾惡於內，弗使得發於外者，心也，故心之為名，栣也。) Just as Heaven forbids yin, so in our body too, emotions and desires must be forbidden. As the dim light of moon (yin) is permanently suppressed by the brilliant light of sun (yang), all that the moon can do is to become full only to lose its fullness. The almighty Heaven thus forbids yin. Likewise, we should forbid desires and stifle emotions. That is to be in tune with Heaven. (天有陰陽禁，身有情欲，與天道一也。是以陰之行不得干春夏，而月之魄常厭於日光。乍全乍傷，天之禁陰如此，安得不損其欲而輟其情以應天。). What the almighty Heaven forbids, human body forbids too. That is why it is said that human body is just like Heaven. To forbid what Heaven forbids is not forbidden by Heaven. 天所禁而身禁之，故曰身猶天也。禁天所禁，非禁天也。(春秋繁露, 深察名號)
  • Dong's "explanation" for the supremacy of Yang:
    • Days are counted on the basis of daylight rather than night. (故數日者，據書而不據夜)
    • Years are counted on the basis of Yang, rather than Yin. (數歲者，據陽而不據陰)
    • Men, though they may be base, are nevertheless Yang. Women, though they may be noble, are nevertheless Yin. (丈夫雖賤皆為陽，婦人雖貴皆為陰)
    • The Yang force comes out of the earth in the first month (the 'correct' month); makes all things live and grow; and completes its work in 10 months. Humans also are completed in 10 months. This is in accord with the heavenly number. (陽氣以正月始出於地，生育長養於上。至其功必成也，而積十月。人亦十月而生，合於天數也)
    • Therefore, Yang force comes out from North East and returns into North West. It blossoms in early spring and it ends in early winter. (故陽氣出於東北，入於西北，發於孟春，畢於孟冬)
    • When Yang force begins to come out, things also begin to come out. When Yang force is lush, things are also lush. When Yang force begins to wither, things also begin to wither. Things follow the Yang force's coming and going. Numbers also follow the Yang force's beginning and ending. (陽始出，物亦始出；陽方盛，物亦方盛；陽初衰，物亦初衰。物隨陽而出入，數隨陽而終始)

• Supression of cruel punishments
  • The air of yang is warm but the air of yin is cold. Yang gives but yin takes away. Yang is benevolent, yin is perverse. Yang is generous, yin is harsh. Yang is love, yin is hatred. Yang is life, yin is death. 陽氣暖而陰氣寒，陽氣予而陰氣奪，陽氣仁而陰氣戾，陽氣寬而陰氣急，陽氣愛而陰氣惡，陽氣生而陰氣殺 ... For these reasons, the method of Heaven is that yang is kept close and yin is kept remote. Virtue must be emphasised, punishment should not be emphasised. Successful accomplishment of the world may not be achieved by relying on punishments. This is just like you may not leave the task of completing the year to yin. Governing through punishments may be called as going against Heaven. That is not the kingly way. 是故天數右陽而不右陰，務德而不務刑。刑之不可任以成世也，猶陰之不可任以成歲也。為政而任刑，謂之逆天，非王道也 (春秋繁露, 陽尊陰卑)
  • Yin is the air of punishment. Yang is the air of virtue. ... Spring (春) means happiness (偆偆). Autumn (秋) means sadness (湫湫). ... Death is sad. Life is happy. Spring grows to be summer. Autumn diminishes into winter. ... Therefore, love should be offered first before meting out stern punishment. The obvious truth of Heaven is that life should be celebrated and death should be mourned. (春秋繁露 , 王道通三)
• Permanent submission to the king, to the father and to the husband
  • 'The ruler is yang; the minister is yin; the father yang, the son yin, husband yang, wife yin.' 君為陽，臣為陰；父為陽，子為陰；夫為陽，妻為陰。(春秋繁露, 基義)
  • Although Meng Zi already displayed misogyny ('The way of girls and ladies is to follow. They are right when they follow.' 無違夫子 以順為正者，妾婦之道也 (滕文公下 2)) and submission to the father (If you do not obey your father, you cannot be a son. 不順乎親 , 不可以為子, 離婁上 28), Dong Zhong Shu marks the beginning of absolutist ideology where the king, the father and the husband can NEVER be disobeyed (because they are yang and because yin must always obey yang)
  • The ruler who received the heavenly commandment is approved by the will of Heaven. That's why he is called the son of Heaven. It means that the ruler must regard Heaven as his father. He must respect and worship Heaven with filial piety. The name 'feudal lords (侯 hou)' means that they must seek how (候 hou) to serve the son of Heaven. their vassals and uphold the son of Heaven. The name 'great ministers (大夫 da fu)' means that their loyalty, trustworthiness, propriety and rightness must be greater (大 da) than ordinary people. The name 'officers (士 shi)' means that they must serve (事 shi) their superiors. The name 'people (民 min)' means that they are stupid and virtually blind (瞑 ming). 受命之君，天意之所予也。故號為天子者，宜視天如父，事天以孝道也。號為諸侯者，宜謹視所候奉之天子也。號為大夫者，宜厚其忠信，敦其禮義，使善大於匹夫之義，足以化也。士者，事也；民者，瞑也。(深察名號)
  • compare: 君君臣臣父父子子 (顔淵 12.11)

4. 仁, Love thy neighbour

• Love, love, love. Don't fight! No need to fight, no reason to fight.
  • What is 仁? 仁 is to have the aching and sad feelings of love, to have the utmost intent to achieve harmony without fighting, to regulate your likes and dislikes in accordance with the code of conduct, not to have the intent to hurt or to hate, not to harbour ill feelings, not to have jealousy, not to have sad desires, not to have sinister schemes and not to do any devient or evasive action. Therefore, your mind is at ease, your will is serene, your energy is harmonious, your desire is under control, your affairs are effortlessly done, your conduct is in line with the Way. In this way, you achieve peace, ease, harmony and reason and thus have no reason to fight. This is called 仁. (必仁且知 2)
• First take the plank out of your own eye; don't judge your neighbour
  • 仁 (ren) means to give comfort to others (人 ren). Rightness (義 yi) means to correct myself (我 wo). This is why 仁 sounds like 人 and 義 sounds like 我. You must realise that 仁 is about others; 義 is about correcting myself. ... The method of 仁 consists in loving others; it does not consist in loving oneself. The method of 義 consists in correcting myself; it does not consists in correcting others.
  • Be not judges of others, and you will not be judged; do not condemn others and you will not be condemned. Seek instead to correct yourself and keep yourself from sin (zheng wo 正我). (仁義法)

5. Dong Zhong Shu's theory of Omen

• Small scale disasters are the cautions of Heaven. Major catastrophes are the threats sent by Heaven. When the caution does not work, Heaven terrifies men with threats. The root of all disasters and catastrophes lies in misgovernment. When things in government begin to go wrong, Heaven brings forth small scale disasters to issue the caution. When people are thus cautioned, and nevertheless fail to reform, Heaven shows major catastrophes to shock people. If, even after this shock treatment, people still do not fear the wrath of Heaven, serous disasters will strike really hard. So, we may understand that Heaven's will is benevolent [He loves us]. He does not mean to trap us in hardship (天意之仁而不欲陷人也). 必仁且知 4
• cf. The Master did not talk about strange events, natural disasters, disruptions or gods.     子不語怪，力，亂，神。(Lunyu 7.21)

6. Heaven's love is limitless, boundless and endless

• Heaven is 仁. Heaven oversees and raises everything. Heaven creates, raises and completes. Heaven's work is never ending. When it ceases, it begins again. Everything it does redounds to serving people. If you carefully observe Heaven's intent, you will realise that Heaven's 仁 is limitless, boundless and endless (wu qiong ji 無窮極之仁也). ... Heaven always have the intent to love and to give benefit to people. (王道通三)
• I know Heaven's love (愛) for people is great. This is because he laid out the sun, the moon and the stars and guides them brilliantly; he created the four seasons and leads them in order; he makes the snow, frost, rain and dews fall so that five grains and hemp can grow; he lets the people harvest them so that these materials can benefit them; he made the mountains, rivers and valleys; and he disposes and propagates all things therein. He superintends the people's conducts good and bad. He installs the kings, dukes, counts, viscounts to rule the people. He rewards the talented; punishes the violent. He provides the metal, wood, birds and animals in abundance. He tends five grains and hemp so that people can have them as food and clothes. Of old until now, it has always been like this. Now, imagine a person dearly loved his son and did everything to benefit him. If the son grows and does not reciprocate the father's love, all noble men of the world will say that it is immoral and blasphemous. Heaven loves everything on earth and shower benefits on us by providing all these things. Look at even the smallest tip of a hair. There is nothing which is not the work of Heaven. 墨子 , 天志中 6

子曰 : 「 天何言哉 ? 四時行焉 , 百物生焉 , 天何言哉 ? (陽貨 17.19)

The Mater said, "Does Heaven say anything? Four seasons come and go. All sorts of things are born. Does Heaven say anything?"

Reading:

Burton Watson, Han Feizi: Basic Writings (New York, 2003) PP. 97-130

0. Confucianism v Legalism

• rule by virtue (de 德), relying on human being's ethical integrity (ren 仁), rightness (yi 義), ethical code of conduct (li 禮) and wisdom (zhi 智)
• rule by law (fa 法), relying on a well-designed system of punishments (xing 刑) and rewards (shang 賞)

1. Criticism directed to Confucian "chaos" and "仁義"

• Thus, what saves a country is not 仁(ren) or 義(yi). A loving person (仁者) is compassionate, generous and spends money easily. A violent person (暴者) has a heart full of anger (毅) and easily carries out executions. If you are compassionate and generous, you won't bear to see hardship. You spend money easily, you would love to donate. If you have a heart full of anger, your hatred will appear to people below you. You easily carry out executions and people will be wasted. If you cannot bear to see hardship, pardons will be liberally given. If you love to donate, rewards will be showered where there is no achievement. If your hatred shows itself, those below you would have grievances against their superiors. If you easily execute people, people will eventually rebel. ...  Therefore, it is said, "Both benevolent men and violent men are the ones ruining a country." 故存國者，非仁義也。仁者，慈惠而輕財者也；暴者，心毅而易誅者也。慈惠則不忍，輕財則好與。心毅則憎心見於下，易誅則妄殺加於人。不忍則罰多宥赦，好與則賞多無功。憎心見則下怨其上，妄誅則民將背叛... 故曰：仁暴者，皆亡國者也。(韓非子, 八說 6)
• Followers of Confucius disrupt law with their erudition. The brave ones break the prohibition with their martial valor. And yet, kings treat them with courtesy and ceremony. This is why there is chaos. ...  Thus, those who practise 仁義 should not be given honours. Honouring them means that other people's achievements will be harmed. People with erudition and learning should not be employed. Employing them would mean that the law will be disrupted.   儒以文亂法，俠以武犯禁，而人主兼禮之，此所以亂也。... 故行仁義者非所譽，譽之則害功；文學者非所用，用之則亂法。(韓非子, 五蠹 8)
• If you abandon the compass and ruler and instead rely on your arbitrary feel, even Xie Zhong [a legendary master carpenter] cannot finish a wheel. If you throw away the meter and try to guess the length, even Wang Ni [a legendary craftsman] cannot divide a stick in halves. (韓非子, 用人 2) (But compare what Xun Zi says about Li at 王霸 9 and 禮論 15)
• Five vermins
  • 其學者則稱先王之道，以籍仁義，盛容服而飾辯說，以疑當世之法而貳人主之心。(Learned persons cite the ways of the ancient kings and invoke ren yi (仁義). With impressive appearance and attire and with eloquence, they question the present day's law and make the king's mind torn between the two)
  • 其言古者，為設詐稱，借於外力，以成其私而遺社稷之利 (Antiquarians talk about the ancient time but in fact they tell lies. Borrowing foreign nations' power, they achieve their private gain and abandon the government's interests.)
  • 其帶劍者，聚徒屬，立節操，以顯其名而犯五官之禁。(Militia will gather together and boast about their unbending spirit. And they become famous and violate all sorts of rules.)
  • 其患御者，積於私門，盡貨賂而用重人之謁，退汗馬之勞。(Courtiers and lobbyists will emerge from influential families. They spend lots of money to bribe important people and evade the burdensome military duties. )
  • 其商工之民，修治苦窳之器，聚弗靡之財，蓄積待時而侔農夫之利。(Merchants and craftsmen make useless items. They buy up things cheap, bide their time and rob farmers of their income.)
• 殺身以成仁, 衛靈公, 15.9
• 子曰：「朝聞道，夕死可矣。」 (Lunyu 4.8)
• 子曰：「觚不觚，觚哉！觚哉！」 (Lunyu 6.24)
• 子曰：「君子之於天下也，無適也，無莫也，義之與比。」 (Lunyu 4.10)
• Having explained the choices made by Bo Yi, Shu Qi, Yu Zhong, Yi Yi, Zhu Zhang, Hui of Liu Xia, and Shao Lian, Confucius says, 「我則異於是，無可無不可。」 (Lunyu, 18.8)

2. Thoroughly "rational" approach

• Bright ruler's way of governing is that even the base may challenge the noble on matters of virtue and rightness.  The subordinates should be entitled to press charges against the superiors, judgments must be based on evidence, petitions must be heard without any hurdles. In this manner, the clever may not defraud others. Rewards should be based on assessment of achievement. Commissioning must be based on evaluation of ability. Through a surveillance of originating causes and observation of bad result, those who are at fault must be punished and those who are capable must be employed. Thus, stupid ones will not be given a task. The clever would not dare defraud others. When the stupid are not allowed to decide the matter, things would work without fail.  明君之道，賤德義貴，下必坐上，決誠以參，聽無門戶，故智者不得詐欺。計功而行賞，程能而授事，察端而觀失，有過者罪，有能者得，故愚者不任事。智者不敢欺，愚者不得斷，則事無失矣。 (韓非子, 八說 2)
• In order to rule the world, you need to rely on human nature. To like and to dislike is part of human nature and this is why reward and punishment can work. Reward and punishment working, prohibitions and commands can have effect. This is all there is to the true method of governance. 凡治天下 , 必因人情 。 人情者 , 有好惡 , 故賞罰可用 ; 賞罰可用則禁令可立而治道具矣 (韓非子 , 八經 1)
• When people pursue self interest, things will work out fine. ... Suppose you hire a labourer to plough and sow your field. If you spend money to prepare nice food and pay him good wage, that is not because you love him. That is because, if you do that, your employee will plough more deeply and sow more carefully. If your labourer puts in a great deal of effort to plough and sow your field, that is not because he loves you. That is because, if he does that, he will get nice food and decent wage. ... What moves our mind is ultimately our self-interest. (韓非子 , 外儲說左上 3 , 30)

3. Promoting "uniformity" by eliminating dissension

• In olden days, even when men did not till the ground, the fruits from the plants were sufficient to feed us and even when women did not weave, the skins of the wild animals were sufficient to cloth us. Even though efforts were not made, there was plenty to eat. People were not numerous but the resources were more than enough. Thus people did not fight. For this reason, even without rewards and punishments, people governed themselves. 古者丈夫不耕，草木之實足食也；婦人不織，禽獸之皮足衣也。不事力而養足，人民少而財有餘，故民不爭。是以厚賞不行，重罰不用而民自治。(五蠹 2)
• But nowadays, people have lots of kids. There are too many people with too scarce resources. People therefore started to fight. Chaos...
• 'There cannot be two authorities to an order; there cannot be two right answers to a legal question.' 'If the law is not one, it brings disaster to the country. ... When the ruler as well as the ministers, the employer as well as the employee, the magnates as well as the lowly people all follow the (uniform) law, that's what we call great governance.'
• 'These days, those who spend their time with learning and training their sophistry can make a comfortable living without tilling the field and be respected without facing the risk of war. Then, who would not do that?'
• When the 'five vermin' (scholars, itinerant speakers, wearers of private swords, courtiers and those engaged in service industry) are utterly eradicated, the ruler can truly emerge and the so-called wise men will have no more use.
• War and basic industry (agriculture) are the only activities which bring real benefit to the State.
  • In the area of basic industry, reward and punishment sort out themselves (you reap what you sow).
  • 'profits and emoluments, office and rank should be based exclusively on military merit, and there should be no other reasons for distributing them.'
• Mozi  墨子 , 尚同上 1:

  In the beginning, when people started to appear, punishment and governance were not yet in place. Everybody had his own standard of what is right and what is wrong ... The whole world was in a chaos just like the animal world. (古者民始生，未有刑政之時，蓋其語『人異義』。是以一人則一義，二人則二義，十人則十義，其人茲眾，其所謂義者亦茲眾。是以人是其義，以非人之義，故文相非也。是以內者父子兄弟作怨惡，離散不能相和合。天下之百姓，皆以水火毒藥相虧害，至有餘力不能以相勞，腐臭餘財不以相分，隱匿良道不以相教，天下之亂，若禽獸然。)

  [The Heaven, therefore, installed the Son of Heaven, who then installed three grand dukes, who then installed the feudal rulers (kings), who then installed regional governors, who then installed village chiefs. There came into existence the intelligence gathering, reporting and pomulgating the uniform standard of what is right and what is wrong. The whole world was properly governed once there is a uniform standard of what is right and what is wrong.]

• Thomas Hobbes, Leviathan (1651), ch. 13:

[In such condition, there is no place for Industry; because the fruit thereof is uncertain: and consequently no Culture of the Earth; no Navigation, nor use of the commodities that may be imported by Sea; no commodious Building; no Instruments of moving, and removing such things as require much force; no Knowledge of the face of the Earth; no account of Time; no Arts; no Letters; no Society; and which is worst of all, continuall feare, and danger of violent death; And the life of man, solitary, poore, nasty, brutish, and short.

• Also see Jean Bodin, Les Six Livres de la République (1576), I.111-112

4. Clear Notice

• 'Law must be compiled and written down in books, be made available in public offices and be widely promulgated to people.'
• If the potential loss from a conduct is set sufficiently higher than the potential gain from the conduct, and if this situation is well publicised, people will 'voluntarily' refrain from doing the conduct in question (ni er bu wei: though they don't like it, they would not fail to do it).
• Qin Codification

5. Updating the Law

• 'Earlier ages had different ideology. How can you rely on their law? The legendary saints will never come back. How can you follow their principles?'
• 'Thus the [real] saint never tried to practise the old stuff. How can there be a permanent law? You need to analyse the things of this world and equip yourself accordingly.'
• "A farmer in the State of Song one day saw a rabbit bumping into a stump to death in the middle of his farm. From that day one, he sat by the stump in the hope of getting many more rabbits that way. Those who insist on going back to the good old days are just like this farmer."
• 子曰：「周監於二代，郁郁乎文哉！吾從周。」 (Lunyu 3.14)

6. Perfect "techniques" of social engineering?

• no room for ethical integrity
• no room for criticising the legimacy of the law and exercise of governmental power.
• Superior technique (shu) which exploits human psychology of love and hate, likes and dislikes, fear and desire
• "Free", borderless competition for techniques of governance
• 'Those who rule a country must choose [a technique] which works for many and discard the ones which work for fewer people.'

7. Ren(仁), yi(義) and wu wei (無爲)

• 'Thus, we do not fear the accusations that we undermine the ruler's interest. We do not mind the sufferings which would follow such accusations. Our determined quest for material resources to bring all the people to their fulfilment is an act of moral fortitude and wisdom. To fear the accusations about harming the ruler's interest and to shun the risk of death following from such accusations is to know how to look after yourself and to ignore the comfort and well-being of all the people. It is a base conduct.' (故不憚亂主闇上之患禍，而必思以齊民萌之資利者，仁智之行也。憚亂主闇上之患禍，而避乎死亡之害，知明夫身而不見民萌之資利者，貪鄙之為也; 問田 2)
• 'to rule without ruling (wu wei er zhi; 無爲而治)' - everything must be driven by pursuit of self-interest.
• 子曰 : 「 君子喩於義 , 小人喩於利 」( 里仁 4 . 16 )