Book I of XX · Legge: Hsio R.
學而 To Learn
Xué Ér
The keynote of the whole work: the joy of learning, the roots of virtue in the family, and the daily examination of the self.
16 sayings
1The Master said, ‘Is it not pleasant to learn學xuéLearningStudy and self-cultivation — not the mere hoarding of facts but the lifelong, joyful effort to become better. The Analects opens with it, and returns to it constantly. with a constant perseverance and application?
2‘Is it not delightful to have friends coming from distant quarters?’
3‘Is he not a man of complete virtue君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’., who feels no discomposure though men may take no note of him?’
1The philosopher Yu said, ‘They are few who, being filial孝xiàoFilial PietyDevotion to one’s parents and ancestors — reverent care in life, proper mourning in death. For Confucius, the root from which all other virtue grows. and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion.
2‘The superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission!— are they not the root of all benevolent actions仁rénBenevolenceHumaneness — the warmth and fellow-feeling of a fully realised person, shown above all in how one treats others. The supreme virtue of the Analects, which Confucius almost never grants to anyone outright.?’
The Master said, ‘Fine words and an insinuating appearance are seldom associated with true virtue仁rénBenevolenceHumaneness — the warmth and fellow-feeling of a fully realised person, shown above all in how one treats others. The supreme virtue of the Analects, which Confucius almost never grants to anyone outright..’
The philosopher Tsang said, ‘I daily examine myself on three points:— whether, in transacting business for others, I may have been not faithful;— whether, in intercourse with friends, I may have been not sincere信xìnGood FaithTrustworthiness and sincerity — keeping one’s word, being reliable in one’s dealings. Without it, Confucius says, a man simply cannot get on.;— whether I may have not mastered and practised the instructions of my teacher.’
The Master said, To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity信xìnGood FaithTrustworthiness and sincerity — keeping one’s word, being reliable in one’s dealings. Without it, Confucius says, a man simply cannot get on.; economy in expenditure, and love for men; and the employment of the people at the proper seasons.’
The Master said, ‘A youth, when at home, should be filial孝xiàoFilial PietyDevotion to one’s parents and ancestors — reverent care in life, proper mourning in death. For Confucius, the root from which all other virtue grows., and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies文wénCultureCulture and refinement — the inherited arts of poetry, music, history, and manners that polish the self. Balanced against plain substance, it makes the cultivated person..’
Tsze-hsia said, ‘If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.); if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere信xìnGood FaithTrustworthiness and sincerity — keeping one’s word, being reliable in one’s dealings. Without it, Confucius says, a man simply cannot get on.:— although men say that he has not learned, I will certainly say that he has.’
1The Master said, ‘If the scholar be not grave, he will not call forth any veneration, and his learning學xuéLearningStudy and self-cultivation — not the mere hoarding of facts but the lifelong, joyful effort to become better. The Analects opens with it, and returns to it constantly. will not be solid.
2‘Hold faithfulness信xìnGood FaithTrustworthiness and sincerity — keeping one’s word, being reliable in one’s dealings. Without it, Confucius says, a man simply cannot get on. and sincerity as first principles.
3‘Have no friends not equal to yourself.
4‘When you have faults, do not fear to abandon them.’
The philosopher Tsang said, ‘Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person. of sacrifice;— then the virtue德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.) of the people will resume its proper excellence.’
1Tsze-ch’in asked Tsze-kung, saying, ‘When our master comes to any country, he does not fail to learn學xuéLearningStudy and self-cultivation — not the mere hoarding of facts but the lifelong, joyful effort to become better. The Analects opens with it, and returns to it constantly. all about its government. Does he ask his information? or is it given to him?’
2Tsze-kung said, ‘Our master is benign, upright, courteous, temperate, and complaisant, and thus he gets his information. The master’s mode of asking information!— is it not different from that of other men?’
The Master said, ‘While a man’s father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial孝xiàoFilial PietyDevotion to one’s parents and ancestors — reverent care in life, proper mourning in death. For Confucius, the root from which all other virtue grows..’
1The philosopher Yu said, ‘In practising the rules of propriety禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person., a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them.
2‘Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.’
The philosopher Yu said, ‘When agreements are made according to what is right義yìRighteousnessRightness — doing what is fitting and just because it is right, never because it pays. The superior man’s measure of every action., what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.’
The Master said, ‘He who aims to be a man of complete virtue君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:— such a person may be said indeed to love to learn學xuéLearningStudy and self-cultivation — not the mere hoarding of facts but the lifelong, joyful effort to become better. The Analects opens with it, and returns to it constantly..’
1Tsze-kung said, ‘What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?’ The Master replied, ‘They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person..’
2Tsze-kung replied, ‘It is said in the Book of Poetry, “As you cut and then file, as you carve and then polish.”— The meaning is the same, I apprehend, as that which you have just expressed.’
3The Master said, ‘With one like Ts’ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence.’
The Master said, ‘I will not be afflicted at men’s not knowing me; I will be afflicted that I do not know men.’