The Analects presents Confucius's teachings on virtue, propriety, learning, and governance through short dialogues and aphorisms. This deck covers key passages on self-examination, filial piety, law versus virtue, and the relationship between learning and thought.
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Chapter 1 · Question
According to the Master in Chapter I, what three things bring delight or virtue?
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Chapter 1 · Answer
The Master asks whether it is not pleasant to learn with constant perseverance and application; whether it is not delightful to have friends come from distant quarters; and whether one who feels no discomposure when men take no note of him is not a man of complete virtue. The third point ties virtue to remaining undisturbed by neglect.
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CHAPTER I.4 cards
According to the Master in Chapter I, what three things bring delight or virtue?
The Master asks whether it is not pleasant to learn with constant perseverance and application; whether it is not delightful to have friends come from distant quarters; and whether one who feels no discomposure when men take no note of him is not a man of complete virtue. The third point ties virtue to remaining undisturbed by neglect.
Chapter 1
What three points did the philosopher Tsang examine himself on daily?
Tsang said he daily examined himself on three points: whether, in transacting business for others, he may have been unfaithful; whether, in intercourse with friends, he may have been insincere; and whether he may not have mastered and practised the instructions of his teacher. The examination covers faithfulness in work, sincerity with friends, and diligence in learning.
Chapter 1
What does Chapter VII say about a man who lacks learning but acts virtuously?
Tsze-hsia said that if a man turns from love of beauty to sincere love of the virtuous; if he exerts his utmost strength in serving his parents; if he devotes his life in serving his prince; and if his words with friends are sincere — then although men say he has not learned, Tsze-hsia says he certainly has learned.
Chapter 1
How does Chapter XII qualify the value of natural ease in propriety?
The philosopher Yu said that in practising the rules of propriety, a natural ease is to be prized, and that this was the excellent quality in the ways of the ancient kings, followed in things small and great. Yet ease is not to be observed in all cases: if one manifests ease without regulating it by the rules of propriety, this likewise is not to be done.
Chapter 1
BOOK II. WEI CHANG.4 cards
How does Confucius contrast governing by laws and punishments with governing by virtue?
The Master says that if people are led by laws and uniformity is sought through punishments, they will try to avoid the punishment but have no sense of shame. If they are led by virtue and uniformity is sought through the rules of propriety, they will have a sense of shame and moreover become good.
Chapter 2
What does Confucius say distinguishes filial piety from mere support of parents?
Tsze-yu asked about filial piety, and the Master said that the filial piety of the present day means supporting one's parents, but dogs and horses are likewise able to do something in the way of support. Without reverence, there is nothing to distinguish the one support from the other.
Chapter 2
According to Chapter XVII, what does Confucius tell Yu that knowledge is?
The Master asks Yu whether he shall teach him what knowledge is, and answers: 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.
Chapter 2
What does Confucius say about the relationship between learning and thought?
The Master says that learning without thought is labour lost, while thought without learning is perilous. The two are presented as needing each other: study unaccompanied by reflection wastes effort, and reflection without study is dangerous.
Chapter 2
BOOK III. PA YIH.3 cards
How does Confucius explain the relation between plain ground and colors?
Tsze-hsia asks about a passage praising a woman's dimples and the black and white of her eye as 'the plain ground for the colours.' The Master says the business of laying on colours follows preparation of the plain ground. When Tsze-hsia asks whether ceremonies are therefore a subsequent thing, the Master praises him as one who can bring out his meaning.
Chapter 3
What does Confucius say about who may be prayed to after offending Heaven?
Wang-sun Chia asks the meaning of the saying that it is better to pay court to the furnace than to the south-west corner. The Master replies, 'Not so. He who offends against Heaven has none to whom he can pray.' The author presents this as Confucius rejecting the idea that a more favorable shrine can substitute for not offending Heaven.
Chapter 3
What did Confucius say to Tsze-kung about abolishing the sheep offering?
Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month. The Master replied, 'Ts'ze, you love the sheep; I love the ceremony.' The author presents this as Confucius prizing the ritual's meaning over the material expense, not as a defense of animal sacrifice for its own sake.
Chapter 3
BOOK IV. LE JIN.4 cards
According to Book IV, how should a superior man relate to virtue at all times?
The author argues the superior man does not act contrary to virtue even for the space of a single meal. In moments of haste he cleaves to it, and in seasons of danger he cleaves to it. Riches and honors, if not obtained in the proper way, should not be held; poverty and meanness, if not avoidable in the proper way, should not be avoided.
Chapter 4
What does Confucius say about remonstrating with parents, and about serving a prince or friends?
A son may remonstrate with parents but gently; if they do not incline to follow his advice, he shows increased reverence without abandoning his purpose, and does not murmur if punished. Separately, Tsze-yu says frequent remonstrances to a prince lead to disgrace, and frequent reproofs between friends make the friendship distant.
Chapter 4
How does Confucius distinguish the superior man from the small or mean man?
The superior man thinks of virtue, while the small man thinks of comfort. The superior man thinks of the sanctions of law, while the small man thinks of favors he may receive. Elsewhere the master says the superior man's mind is conversant with righteousness, the mean man's with gain, and that the superior man follows what is right rather than setting his mind for or against things.
Chapter 4
What does Confucius say about learning from others and about faults?
When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inward and examine ourselves. The master also says the faults of men are characteristic of the class to which they belong, and by observing a man's faults it may be known that he is virtuous.
Chapter 4
BOOK V. KUNG-YE CH'ANG.4 cards
Why did Confucius give his daughter to Kung-ye Ch'ang despite his being put in bonds?
The Master said Kung-ye Ch'ang might be wived because, although he had been put in bonds, he had not been guilty of any crime. On that basis Confucius gave him his own daughter to wife. He separately praised Nan Yung, who would hold office in a well-governed country and escape punishment and disgrace in an ill-governed one, and gave him the daughter of his elder brother.
Chapter 5
What did Confucius mean by calling Tsze-kung a 'gemmed sacrificial utensil'?
When Tsze-kung asked what the Master said of him, Confucius replied, 'You are a utensil.' Asked which utensil, he answered, 'A gemmed sacrificial utensil.' The image places Tsze-kung as a fine, valuable vessel reserved for ritual use — honored and useful, yet a defined instrument rather than a fully virtuous man.
Chapter 5
Why did Confucius change from trusting men's words to examining their conduct?
The Master said that at first his way with men was to hear their words and give them credit for their conduct; now he hears their words and looks at their conduct. He says he learned this change from Tsai Yu, who was asleep during the daytime and whom he likened to rotten wood that cannot be carved and a dirty-earth wall that will not receive the trowel.
Chapter 5
What did Confucius say were his own wishes, as told to Yen Yuan and Tsze-lu?
Asked to state his wishes, the Master said they were, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly. Tsze-lu wished to share chariots, horses, and light fur dresses with friends without displeasure at their spoiling them; Yen Yuan wished not to boast of excellence nor display meritorious deeds.
Chapter 5
BOOK VI. YUNG YEY.4 cards
What did Confucius say made Yen Hui exceptional as a learner?
Duke Ai asked which disciple loved to learn. Confucius named Yen Hui, saying he did not transfer his anger and did not repeat a fault. He notes Yen Hui's life was short and he died, and that he has not heard of anyone else who loved learning as he did.
Chapter 6
How did Confucius answer Yen Ch'iu's claim of insufficient strength?
Yen Ch'iu said he delighted in the doctrines but lacked strength. The Master replied that those whose strength is insufficient give over in the middle of the way, but Yen Ch'iu was limiting himself. The author presents this as the Master's correction of a self-imposed limit rather than genuine incapacity.
Chapter 6
What did Confucius call wisdom when Fan Ch'ih asked?
Fan Ch'ih asked what constituted wisdom. The Master said it is to give oneself earnestly to the duties due to men, and while respecting spiritual beings, to keep aloof from them. Asked about perfect virtue, he said the man of virtue makes the difficulty to be overcome his first business and success only a subsequent consideration.
Chapter 6
What does the Master say about balancing solid qualities and accomplishments?
The Master said that where solid qualities exceed accomplishments we have rusticity, and where accomplishments exceed solid qualities we have the manners of a clerk. When accomplishments and solid qualities are equally blended, we then have the man of virtue. The author presents this as the Master's standard of balanced character.
Chapter 6
BOOK VII. SHU R.4 cards
According to Book VII, what four things did the Master teach?
The chapter states there were four things the Master taught: letters, ethics, devotion of soul, and truthfulness. This brief list stands near the end of the book as a summary of his instructional scope, pairing textual learning with moral conduct, inner seriousness, and honesty.
Chapter 7
What conditions does the Master set for opening the truth to a learner?
The Master says he does not open up the truth to one not eager for knowledge, nor help anyone not anxious to explain himself. When he presents one corner of a subject and the learner cannot derive the other three, he does not repeat the lesson.
Chapter 7
What did the Master exercise the greatest caution about?
The chapter records that the things in reference to which the Master exercised the greatest caution were fasting, war, and sickness. These three are named together as matters he treated with particular care.
Chapter 7
How does the Master describe his own pursuit of knowledge to the Duke of Sheh?
Tsze-lu failed to answer the Duke of Sheh's question about Confucius, so the Master supplied the reply: he is simply a man who in eager pursuit of knowledge forgets his food, in the joy of attaining it forgets his sorrows, and does not perceive that old age is coming on.
Chapter 7
BOOK VIII. T'AI-PO.4 cards
According to Chapter II, what happens to respectfulness, carefulness, boldness, and straightforwardness without propriety?
The Master says respectfulness without the rules of propriety becomes laborious bustle; carefulness becomes timidity; boldness becomes insubordination; and straightforwardness becomes rudeness. He adds that when those in high stations perform their duties to relations, the people are aroused to virtue, and when old friends are not neglected, the people are preserved from meanness.
Chapter 8
What three things does the Master say in Chapter VIII arouse, establish, and finish a person?
The Master says it is by the Odes that the mind is aroused, by the Rules of Propriety that the character is established, and from Music that the finish is received. The three form a sequence: poetry stirs the mind, propriety builds character, and music completes the cultivation.
Chapter 8
In Chapter XIII, when does the sincere lover of learning show himself, and when does he hide?
The Master says such a man will not enter a tottering State nor dwell in a disorganized one. When right principles of government prevail in the kingdom he will show himself; when they are prostrated he will keep concealed. He also says poverty is shameful in a well-governed country, and riches and honour shameful in an ill-governed one.
Chapter 8
What does the Master say about Yao's virtue and the people's response to it in Chapter XIX?
The Master says great indeed was Yao as a sovereign, and majestic. Only Heaven is grand, and only Yao corresponded to it. His virtue was vast, and the people could find no name for it. The Master also praises the majestic works Yao accomplished and the glorious, elegant regulations he instituted.
Chapter 8
BOOK IX. TSZE HAN.4 cards
What four things was the Master entirely free from?
The Master had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism. The chapter presents these four as things from which he was entirely free, framing them as a set of intellectual and moral faults he did not hold.
Chapter 9
How does the Master compare learning to raising a mound?
The Master compares pursuing learning to raising a mound: if one basket of earth is still needed to complete it and the person stops, the stopping is his own work. He also compares it to throwing earth on level ground—though only one basketful at a time, the advancing is one's own going forward.
Chapter 9
What did the Master say about a youth being regarded with respect?
The Master said a youth is to be regarded with respect, since we cannot know whether his future will equal our present. But if he reaches the age of forty or fifty and has not made himself heard of, then he will not be worth being regarded with respect.
Chapter 9
What did the Master say about the will of a common man?
The Master said the commander of the forces of a large state may be carried off, but the will of even a common man cannot be taken from him. The saying contrasts seizable military power with an inner resolve that cannot be seized.
Chapter 9
BOOK X. HEANG TANG.4 cards
How did Confucius behave in his village versus in the ancestral temple or court?
In his village, Confucius looked simple and sincere, as if he were not able to speak. But in the prince's ancestral temple or at court, he spoke minutely on every point, though cautiously. The chapter thus contrasts modest reserve among villagers with careful, detailed speech in formal and sacred settings.
Chapter 10
What were Confucius's rules for food and drink, including wine?
He would not eat rice spoiled by heat or damp, spoiled fish or flesh, discoloured or ill-flavoured food, anything ill-cooked or out of season, improperly cut meat, or meat served without its proper sauce. Though much meat was available, he kept his portion proportionate to the rice. Only with wine did he set no limit, but he did not let himself be confused by it.
Chapter 10
What did Confucius do when the stable burned down?
When the stable burned down, Confucius was at court. On his return he asked, 'Has any man been hurt?' He did not ask about the horses. The chapter uses this to show his concern for people over property.
Chapter 10
How did Confucius treat friends who died without dependable relations?
When any of his friends died and had no relations who could be depended on for the necessary offices, Confucius would say, 'I will bury him.' He also did not bow for a friend's present, even a carriage and horses; the only present he bowed for was the flesh of sacrifice.
Chapter 10
BOOK XI. HSIEN TSIN.4 cards
According to Chapter 11, what did Confucius say about going beyond the mean versus falling short?
When Tsze-kung asked whether Shih or Shang was superior, the Master said Shih goes beyond the due mean while Shang does not come up to it. Tsze-kung assumed Shih was superior, but the Master corrected him: 'To go beyond is as wrong as to fall short.' The author presents this as Confucius's teaching that excess and deficiency are equally faulty.
Chapter 11
How did Confucius answer Chi Lu's questions about serving spirits and about death?
Chi Lu asked about serving the spirits of the dead. The Master said, 'While you are not able to serve men, how can you serve their spirits?' When Chi Lu then asked about death, he answered, 'While you do not know life, how can you know about death?' Confucius redirects both questions toward present human duties rather than speculation about spirits or death.
Chapter 11
Why did Confucius give different answers to Tsze-lu and Zan Yu about immediately practicing what one hears?
Both asked whether they should immediately carry into practice what they heard. To Tsze-lu, Confucius said to consult father and elder brothers first; to Zan Yu, he said to carry it out immediately. Explaining to Kung-hsi Hwa, the Master said Ch'iu (Zan Yu) is retiring and slow, so he urged him forward, while Yu (Tsze-lu) has more than his own share of energy, so he held him back.
Chapter 11
What did Confucius say a great minister is, as opposed to Yu and Ch'iu?
When Chi Tsze-zan asked whether Chung Yu and Zan Ch'iu could be called great ministers, the Master said a great minister serves his prince according to what is right, and when he finds he cannot do so, retires. Yu and Ch'iu, he said, may be called ordinary ministers. Pressed further, he said that in an act of parricide or regicide they would not follow their chief.
Chapter 11
BOOK XII. YEN YUAN.4 cards
According to Confucius, what are the three requisites of government?
Confucius tells Tsze-kung that government requires sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler. When forced to give up one, he drops the military equipment first; when forced to give up another, he parts with food, saying that death has always been the lot of all men, but without the people's faith in their rulers the state cannot stand.
Chapter 12
How does Confucius distinguish the man of distinction from the man of notoriety?
Tsze-chang asks what makes an officer distinguished, describing it as being heard of throughout the state and clan. The Master says that is notoriety, not distinction. The man of distinction is solid and straightforward, loves righteousness, examines people's words and countenances, and humbles himself to others. The man of notoriety assumes the appearance of virtue while his actions oppose it, and rests in that character without doubt.
Chapter 12
What does Confucius say about killing the unprincipled to benefit the principled?
Chi K'ang asks whether he should kill the unprincipled for the good of the principled. Confucius replies that in carrying on government one should not use killing at all. If the ruler's evinced desires are for what is good, the people will be good. He compares superiors and inferiors to wind and grass: the grass must bend when the wind blows across it.
Chapter 12
What steps does Confucius give Yen Yuan for practicing perfect virtue?
Yen Yuan asks about perfect virtue, and the Master says it is to subdue oneself and return to propriety, adding that if a man could do this for one day, all under heaven would ascribe perfect virtue to him. Asked for the steps, Confucius lists four negatives: look not, listen not, speak not, and make no movement contrary to propriety. Yen Yuan vows to practice the lesson despite his deficiency.
Chapter 12
BOOK XIII. TSZE-LU.4 cards
What does Confucius say is the first necessity of government, and why?
Asked what he would do first in administering Wei's government, Confucius answers that names must be rectified. He argues that if names are incorrect, language does not match the truth of things; then affairs fail, proprieties and music do not flourish, punishments are misawarded, and the people do not know how to move. The superior man requires that his words be nothing incorrect.
Chapter 13
How does Confucius answer Duke Ting's question about one sentence making or ruining a country?
Confucius says no single sentence can be expected to produce such an effect. He cites the saying that being a prince is difficult and being a minister is not easy, and says a ruler who knows this difficulty may bring prosperity. Conversely, the saying that a prince delights only that no one oppose his words may ruin a country, since if his words are not good and none oppose them, harm follows.
Chapter 13
What does Confucius say about uprightness when a father steals a sheep?
The Duke of Sheh says that among his people an upright man will bear witness against his father who stole a sheep. Confucius replies that among his own people uprightness differs: the father conceals the son's misconduct and the son conceals the father's, and uprightness is found in this. The author presents this as Confucius's own stated view, not a universal rule.
Chapter 13
What does Confucius say about leading an uninstructed people to war?
Confucius says that a good man who teaches the people for seven years may then employ them in war. He also says that to lead an uninstructed people to war is to throw them away. The two sayings together make instruction a precondition for any legitimate use of the people in warfare.
Chapter 13
BOOK XIV. HSIEN WAN.4 cards
According to Confucius, why is seeking only salary under bad government shameful?
Hsien asked what was shameful. The Master said it is shameful, when good government prevails in a state, to think only of salary; and equally shameful, when bad government prevails, to think in the same way only of salary. The shame lies in the same self-interested concern regardless of whether the state is well or badly governed.
Chapter 14
How did Confucius answer the principle of recompensing injury with kindness?
Someone asked about recompensing injury with kindness. The Master replied, 'With what then will you recompense kindness?' He concluded: 'Recompense injury with justice, and recompense kindness with kindness.' So kindness is repaid with kindness, while injury is met with justice rather than kindness.
Chapter 14
Why did Confucius defend Kwan Chung against charges of lacking virtue?
Tsze-kung said Kwan Chung was wanting in virtue: when Duke Hwan had his brother Chiu killed, Kwan Chung did not die with him but became Hwan's prime minister. The Master said Kwan Chung united and rectified the whole kingdom, and but for him people would wear their hair unbound and button coats on the left. He asked whether small fidelity of common men and women, dying unknown in a stream or ditch, should be required of him.
Chapter 14
What did Confucius say about the superior man's speech versus actions?
The Master said, 'The superior man is modest in his speech, but exceeds in his actions.' Elsewhere in the chapter he says the virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous; men of principle are sure to be bold, but the bold may not always be men of principle.
Chapter 14
BOOK XV. WEI LING KUNG.4 cards
What did Confucius answer Duke Ling of Wei when asked about tactics, and what happened next?
Confucius replied that he had heard all about sacrificial vessels but had not learned military matters. He took his departure the next day. Soon after, in Chan, provisions ran out and his followers became so ill they could not rise. Tsze-lu asked whether the superior man must endure such want; the Master said the superior man may endure want, but the mean man in want gives way to unbridled license.
Chapter 15
How does Confucius describe his own learning in contrast to Tsze-kung's assumption?
The Master asks Ts'ze whether he supposes him to be one who learns many things and keeps them in memory. Tsze-kung says yes, but perhaps not. Confucius answers 'No,' saying instead, 'I seek a unity all-pervading.' So the chapter presents the Master as pursuing a single unifying thread rather than accumulating and retaining many separate items of knowledge.
Chapter 15
What single word does Confucius give Tsze-kung as a lifelong rule, and how is it defined?
Tsze-kung asks whether one word may serve as a rule of practice for all one's life. The Master names reciprocity, asking 'Is not RECIPROCITY such a word?' and defines it: 'What you do not want done to yourself, do not do to others.' The rule is stated negatively, as a restraint on what one does to others rather than a positive command.
Chapter 15
According to Chapter XXXII, what three things must a ruler combine, and what fails at each stage?
First, if knowledge suffices to attain but virtue is not sufficient to hold, whatever was gained will be lost again. Second, with knowledge to attain and virtue to hold fast, if he cannot govern with dignity the people will not respect him. Third, with knowledge, virtue, and dignity, if he tries to move the people contrary to the rules of propriety, full excellence is not reached.
Chapter 15
BOOK XVI. KE SHE.2 cards
According to Confucius, what should rulers worry about instead of poverty and few people?
Confucius says rulers and chiefs are not troubled lest their people be few, but lest they not keep their several places; not troubled by fear of poverty, but by want of contented repose among the people. When people keep their places there is no poverty; when harmony prevails there is no scarcity of people; and contented repose prevents rebellious upsettings.
Chapter 16
What three friendships does Confucius call advantageous and injurious?
Advantageous friendships are with the upright, the sincere, and the man of much observation. Injurious friendships are with the man of specious airs, the insinuatingly soft, and the glib-tongued. Confucius presents these as three of each kind, pairing genuine qualities with their counterfeit social versions.
Chapter 16
BOOK XVII. YANG HO.4 cards
According to Chapter VIII, what six becloudings result from loving qualities without loving learning?
The author lists six: love of benevolence without learning leads to foolish simplicity; love of knowing, to dissipation of mind; love of sincerity, to injurious disregard of consequences; love of straightforwardness, to rudeness; love of boldness, to insubordination; love of firmness, to extravagant conduct. Each virtue, unlearned, is beclouded into a fault.
Chapter 17
What five things constitute perfect virtue, and what does each accomplish?
Asked by Tsze-chang, Confucius names gravity, generosity of soul, sincerity, earnestness, and kindness. Being grave, one is not treated with disrespect; being generous, one wins all; being sincere, people trust one; being earnest, one accomplishes much; being kind, one can employ the services of others. Practising these everywhere under heaven constitutes perfect virtue.
Chapter 17
What does Confucius say about the three years' mourning, and how does he judge Tsai Wo?
Tsai Wo argued one year sufficed, since propriety and music would be lost and a full year of grain and fire-wood changes had passed. Confucius asked if he would feel at ease; Wo said yes, and Confucius told him to do it, noting the superior man does not feel at ease during mourning. After Wo left, Confucius said this showed Yu's want of virtue, since a child is three years in its parents' arms.
Chapter 17
What does Confucius say about loving the Odes, and what does studying them accomplish?
Confucius urges his children to study the Book of Poetry. The Odes stimulate the mind, serve for self-contemplation, teach the art of sociability, and show how to regulate resentment. From them one learns the nearer duty of serving one's father and the remoter duty of serving one's prince, and becomes largely acquainted with the names of birds, beasts, and plants.
Chapter 17
BOOK XVIII. WEI TSZE.4 cards
Why did Hui of Liu-hsia refuse to leave his office after being thrice dismissed?
He reasoned that serving men uprightly leads to repeated dismissal wherever one goes, while serving them crookedly makes leaving one's native country unnecessary. He thus chose to remain rather than abandon upright conduct or his parents' country.
Chapter 18
What did Confucius reply to the recluses who urged withdrawal from a disordered world?
He sighed that one cannot associate with birds and beasts instead of mankind, asking with whom he should associate if not with people. He added that if right principles prevailed through the empire, there would be no use for him to change its state.
Chapter 18
How did Confucius distinguish himself from the seven recluses in Chapter VIII?
He described Po-i and Shu-ch'i as refusing to surrender their wills or submit to taint; Hui of Liu-hsia and Shao-lien as surrendering their wills but speaking reasonably; Yu-chung and I-yi as licentious in speech yet pure. Confucius said he had no course predetermined for or against.
Chapter 18
What did Tsze-lu argue to the old recluse's family about refusing office?
He said not taking office is not righteous: if relations between old and young may not be neglected, neither may duties between sovereign and minister. Wishing to keep personal purity, the recluse confuses that great relation. A superior man takes office and performs its duties, knowing right principles may fail to progress.
Chapter 18
BOOK XIX. TSZE-CHANG.4 cards
How does Tsze-chang differ from Tsze-hsia on whom to associate with?
Tsze-hsia taught: associate with those who can advantage you, and put away those who cannot. Tsze-chang says this differs from what he learned: the superior man honours the talented and virtuous and bears with all, praising the good and pitying the incompetent. If he himself lacks talents and virtue, others will put him away; what has he to do with putting others away?
Chapter 19
What does Tsze-hsia say distinguishes one who loves to learn?
Tsze-hsia says a person who from day to day recognises what he has not yet attained, and from month to month does not forget what he has already attained to, may truly be said to love to learn. The saying pairs ongoing awareness of gaps with retention of what has been gained.
Chapter 19
What does Tsze-hsia say about small versus great virtues?
Tsze-hsia says that when a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues. The saying permits latitude in minor matters provided the major virtues remain uncrossed.
Chapter 19
How does Tsze-kung answer the claim that he is superior to Confucius?
Tsze-kung compares walls: his own wall reaches only to the shoulders, so one may peep over and see what is valuable inside. His Master's wall is several fathoms high; without finding the door and entering, one cannot see the ancestral temple's beauties or the officers in array. He adds that few find the door.
Chapter 19
BOOK XX. YAO YUEH.4 cards
In Yao's charge to Shun, what follows from distress and want within the four seas?
Yao tells Shun that the Heaven-determined succession now rests in his person and urges him to sincerely hold fast the due Mean. If there is distress and want within the four seas, the Heavenly revenue will come to a perpetual end. Shun used the same language when giving charge to Yu.
Chapter 20
In Tang's prayer, how are offences distributed between ruler and people?
Tang announces to the great sovereign God that he dares not pardon the sinner and does not keep God's ministers in obscurity, leaving their examination to God's mind. He asks that offences committed in his own person not be attributed to the people of the myriad regions, but that offences committed by the people rest on his person.
Chapter 20
What are Confucius's five excellent things for one in authority?
Asked by Tsze-chang how to govern properly, Confucius says to honour the five excellent and banish the four bad things. The five: being beneficent without great expenditure; laying tasks on the people without their repining; pursuing what one desires without covetousness; maintaining dignified ease without pride; and being majestic without being fierce.
Chapter 20
What four bad things must a ruler banish, according to Confucius?
Confucius names four: putting the people to death without having instructed them, called cruelty; suddenly requiring the full tale of work without warning, called oppression; issuing orders as if without urgency and then insisting on them severely, called injury; and giving pay or rewards stingily, called acting the part of a mere official.
Chapter 20
Source and licence
Text used: Project Gutenberg eBook #3330 (Public domain in the United States). Generated from the full text; cards paraphrase the source.
Version: Public domain edition. Retrieved 2026-10-27. Cards reviewed 2026-10-27.
These cards paraphrase the text for study. They are not a substitute for reading the book, and they do not reproduce long passages.
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