论语 The Analects chapter 12英2

孙祎卓

"You love a man and wish him to live; you hate him and wish him to die.

　　Having wished him to live, you also wish him to die. This is a case ofdelusion. 'It may not be on account of her being rich, yet you come to makea difference.'"The Duke Ching, of Ch'i, asked Confucius about government. Confuciusreplied, "There is government, when the prince is prince, and the ministeris minister; when the father is father, and the son is son.""Good!" said the duke; "if, indeed, the prince be not prince, the notminister, the father not father, and the son not son, although I have myrevenue, can I enjoy it?"The Master said, "Ah! it is Yu, who could with half a word settlelitigations!"Tsze-lu never slept over a promise.

　　The Master said, "In hearing litigations, I am like any other body. What isnecessary, however, is to cause the people to have no litigations."Tsze-chang asked about government. The Master said, "The art of governingis to keep its affairs before the mind without weariness, and to practicethem with undeviating consistency."The Master said, "By extensively studying all learning, and keeping himselfunder the restraint of the rules of propriety, one may thus likewise noterr from what is right."The Master said, "The superior man seeks to perfect the admirable qualitiesof men, and does not seek to perfect their bad qualities. The mean man doesthe opposite of this."Chi K'ang asked Confucius about government. Confucius replied, "To governmeans to rectify. If you lead on the people with correctness, who will darenot to be correct?"Chi K'ang, distressed about the number of thieves in the state, inquired ofConfucius how to do away with them. Confucius said, "If you, sir, were notcovetous, although you should reward them to do it, they would not steal."Chi K'ang asked Confucius about government, saying, "What do you say tokilling the unprincipled for the good of the principled?" Confuciusreplied, "Sir, in carrying on your government, why should you use killingat all? Let your evinced desires be for what is good, and the people willbe good. The relation between superiors and inferiors is like that betweenthe wind and the grass. The grass must bend, when the wind blows acrossit."Tsze-chang asked, "What must the officer be, who may be said to bedistinguished?"The Master said, "What is it you call being distinguished?"Tsze-chang replied, "It is to be heard of through the state, to be heard ofthroughout his clan."The Master said, "That is notoriety, not distinction.

　　"Now the man of distinction is solid and straightforward, and lovesrighteousness. He examines people's words, and looks at their countenances.

　　He is anxious to humble himself to others. Such a man will be distinguishedin the country; he will be distinguished in his clan.

　　"As to the man of notoriety, he assumes the appearance of virtue, but hisactions are opposed to it, and he rests in this character without anydoubts about himself. Such a man will be heard of in the country; he willbe heard of in the clan."Fan Ch'ih rambling with the Master under the trees about the rain altars,said, "I venture to ask how to exalt virtue, to correct cherished evil, andto discover delusions."The Master said, "Truly a good question!

　　"If doing what is to be done be made the first business, and success asecondary consideration:-is not this the way to exalt virtue? To assailone's own wickedness and not assail that of others;-is not this the way tocorrect cherished evil? For a morning's anger to disregard one's own life,and involve that of his parents;-is not this a case of delusion?"Fan Ch'ih asked about benevolence. The Master said, "It is to love allmen." He asked about knowledge. The Master said, "It is to know all men."Fan Ch'ih did not immediately understand these answers.

　　The Master said, "Employ the upright and put aside all the crooked; in thisway the crooked can be made to be upright."Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, "A Little whileago, I had an interview with our Master, and asked him about knowledge. Hesaid, 'Employ the upright, and put aside all the crooked;-in this way, thecrooked will be made to be upright.' What did he mean?"Tsze-hsia said, "Truly rich is his saying!

　　"Shun, being in possession of the kingdom, selected from among all thepeople, and employed Kai-yao-on which all who were devoid of virtuedisappeared. T'ang, being in possession of the kingdom, selected from amongall the people, and employed I Yin-and an who were devoid of virtuedisappeared."Tsze-kung asked about friendship. The Master said, "Faithfully admonishyour friend, and skillfully lead him on. If you find him impracticable,stop. Do not disgrace yourself."The philosopher Tsang said, "The superior man on grounds of culture meetswith his friends, and by friendship helps his virtue."