Book II of XX · Legge: Wei Chang
為政 To Govern
Wéi Zhèng
Government by virtue rather than by force — and the Master's own life in six famous lines, from setting his heart on learning at fifteen to following it freely at seventy.
24 sayings
The Master said, ‘He who exercises government by means of his 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.) may be compared to the north polar star, which keeps its place and all the stars turn towards it.’
The Master said, ‘In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence— “Having no depraved thoughts.”’
1The Master said, ‘If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame.
2‘If they be led by 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.), and uniformity sought to be given them by 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., they will have the sense of shame, and moreover will become good.’
1The Master said, ‘At fifteen, I had my mind bent on 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..
2‘At thirty, I stood firm.
3‘At forty, I had no doubts.
4‘At fifty, I knew the decrees of Heaven天tiānHeavenHeaven — the highest power and the source of moral order, neither quite a personal god nor mere nature. It ordains one’s lot, and its decrees set the bounds of a life..
5‘At sixty, my ear was an obedient organ for the reception of truth.
6‘At seventy, I could follow what my heart desired, without transgressing what was right.’
1Mang I asked what filial piety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. was. The Master said, ‘It is not being disobedient.’
2Soon after, as Fan Ch’ih was driving him, the Master told him, saying, ‘Mang-sun asked me what filial piety was, and I answered him,— “not being disobedient.”’
3Fan Ch’ih said, ‘What did you mean?’ The Master replied, ‘That parents, when alive, be served according to 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.; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.’
Mang Wu asked what filial piety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. was. The Master said, ‘Parents are anxious lest their children should be sick.’
Tsze-yu asked what filial piety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. was. The Master said, ‘The filial piety of now-a-days means the support of one’s parents. But dogs and horses likewise are able to do something in the way of support;— without reverence, what is there to distinguish the one support given from the other?’
Tsze-hsia asked what filial piety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. was. The Master said, ‘The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?’
The Master said, ‘I have talked with Hui for a whole day, and he has not made any objection to anything I said;— as if he were stupid. He has retired, and I have examined his conduct when away from me, and found him able to illustrate my teachings. Hui!— He is not stupid.’
1The Master said, ‘See what a man does.
2‘Mark his motives.
3‘Examine in what things he rests.
4‘How can a man conceal his character?
5How can a man conceal his character?’
The Master said, ‘If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others.’
The Master said, ‘The accomplished scholar is not a utensil.’
Tsze-kung asked what constituted 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’.. The Master said, ‘He acts before he speaks, and afterwards speaks according to his actions.’
The Master said, ‘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’. is catholic and no partisan. The mean man小人xiǎorénThe Mean ManThe petty, small-minded person — moved by profit, comfort, and partiality rather than by what is right. The foil that defines the superior man by contrast. is partisan and not catholic.’
The Master said, ‘Learning without thought is labour lost; thought without 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. is perilous.’
The Master said, ‘The study of strange doctrines is injurious indeed!’
The Master said, ‘Yu, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;— this is knowledge.’
1Tsze-chang was 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. with a view to official emolument.
2The Master said, ‘Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:— then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice:— then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument.’
The Duke Ai asked, saying, ‘What should be done in order to secure the submission of the people?’ Confucius replied, ‘Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit.’
Chi K’ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to 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.). The Master said, ‘Let him preside over them with gravity;— then they will reverence him. Let him 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 kind to all;— then they will be faithful to him. Let him advance the good and teach the incompetent;— then they will eagerly seek to be virtuous.’
1Some one addressed Confucius, saying, ‘Sir, why are you not engaged in the government?’
2The Master said, ‘What does the Shu-ching say of filial piety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.?— “You are filial, you discharge your brotherly duties. These qualities are displayed in government.” This then also constitutes the exercise of government. Why must there be THAT— making one be in the government?’
The Master said, ‘I do not know how a man without truthfulness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. is to get on. How can a large carriage be made to go without the cross-bar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?’
1Tsze-chang asked whether the affairs of ten ages after could be known.
2Confucius said, ‘The Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known.’
1The Master said, ‘For a man to sacrifice to a spirit which does not belong to him is flattery.
2‘To see 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. and not to do it is want of courage.’