The Analects
by Confucius
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The Analects of Confucius gathers the teachings or aphorisms of the Chinese philosopher Confucius (551-479 BC). He discusses the morality of government and the individual, social relationships, justice and sincerity. The philosophical movement of Confucianism sprang from the study of these writings.Tags
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This is not a cohesive set of philosophical arguments or principles. Rather, it is a collection of philosophical fragments, across which it is possible to knit together some key ideas and to see how they are elaborated and developed. There are also some fragments that make little sense, probably because they are either taken out of context or are corrupted from the source material.
There are plenty of reviews that attempt to piece together the teachings in this collection into a more-or-less complete and coherent set of ideas. I’ll direct readers to those excellent reviews if that is what you want to read. Here, I want to reflect on some things that stood out for me, personally.
First, a passage that I think encapsulates what seem to show more be the main ideas and their interconnections:
“The Master said, ‘What is within the reach of a man’s understanding but beyond the power of his benevolence to keep is something he will lose even if he acquires it. A man may be wise enough to attain it and benevolent enough to keep it, but if he does not rule over them with dignity, then the common people will not be reverent. A man may be wise enough to attain it, benevolent enough to keep it and may govern the people with dignity, but if he does not set them to work in accordance with the rites, he is still short of perfection’” (XV.33).
I think there are a couple of points worth highlighting here. One is the importance of understanding as an outgrowth of learning. Understanding is a path to wisdom and wisdom is a path to benevolence, a personal quality encompassing a variety of related virtues, including filial piety (IV.1), tolerance, trustworthiness, quickness, generosity (XVII.6) and courage (XIV.4). In short, benevolence entails good will to others and when we either acquire the wisdom to cultivate and exercise benevolence or our actions are corrected toward benevolence via wise rulers, the result is moral, ethical, and social harmony. Acting benevolently bestows dignity upon a person that others will respect and revere and allow the benevolent “gentleman” to lead others to harmony by example, persuasion, or correction, if needed. Harmony results in the cultivation of peace and music and the arts and in the establishment of rites and rituals that people learn and that may, through adherence to and reverence, ensure the continuation of right thought and action that is preserving of harmony.
A core is benevolence or a good will to others and there are numerous passages in the analects developing this virtue. For example, “[d]o not impose on others what you yourself do not desire” (XII.2) and “The Master said, ‘Make it your guiding principle to do your best for others and to be trustworthy in what you say, and move yourself to where rightness is, then you will be exalting virtue” (XII.10). Developing and practicing benevolence is clearly a virtue that sets one on the Way. Interestingly, though, it is also noted that “’[t]he wise man is attracted to benevolence because he finds it to his advantage’” (IV.2). More on this in a moment.
Cultivating wisdom appears to be the path to benevolence that sets one on the Way as a path of moral rectitude. “The Master said, ‘Use your ears widely but leave out what is doubtful; repeat the rest with caution and you will make few mistakes. Use your eyes widely and leave out what is hazardous; put the rest into practice with caution and you will have few regrets. When in your speech your make few mistakes and in your action you have few regrets, an official career will follow as a matter of course’” (II.18). In other words, learn broadly but don’t accept everything at face value. And in applying that knowledge, exercise caution. A wise person is one who learns not just what is taught but who turns one lesson into two.
So if we take the point that cultivating benevolence is to a person’s “advantage” and that wisdom in thought and action leads to “an official career […] as a matter of course” I am led to think of the guidance here as advice for rulers and governors. And the advice doesn’t seem wholly beneficent. “To work for the things the common people have a right to and to keep one’s distance from the gods and spirits while showing them reverence can be called wisdom” (VI.22). A passage like this reads like sound advice to officials: don’t regard yourself as equivalent to or near the gods because you are not at their level. And pay attention to what common people think of as their rights, whether that is a correct perception or not, because in working toward those rights it is easier to create harmony, which protects one’s base of power. Interesting parallels here with both The Republic and The Prince.
Another stand out point for me is about the importance of rites and rituals and recitation of The Odes a collection of poetry. “The Master said, ‘The gentleman widely versed in culture but brought back to essentials by the rites can, I suppose, be relied upon not to turn against what he stood for’” (VI.27). The rites appear to have some kind of leveling effect. They are the things that all are responsible to know and to practice and in adherence to the rites is what creates a kind of equality. Practicing the rites brings us back to what is “essential,” which is seemingly another gesture to a commonality among all who practice them. So what are the rites? Rites seem to stand in for habitual practices, distillations of the Way that we practice automatically and by rote so as to make them automatic, perhaps part of a pathway to virtue that does not require conscious intervention (not unlike the perfection of Aristotelian virtue). The rites become the embodiment of what is right and good which doesn’t place such virtue in a person or in an office but makes them available to all who devote themselves to the practice. Rites are, perhaps, meditative and focal practices.
An interesting read overall. Not always enjoyable and frequently confusing, but I think I got something from it. show less
There are plenty of reviews that attempt to piece together the teachings in this collection into a more-or-less complete and coherent set of ideas. I’ll direct readers to those excellent reviews if that is what you want to read. Here, I want to reflect on some things that stood out for me, personally.
First, a passage that I think encapsulates what seem to show more be the main ideas and their interconnections:
“The Master said, ‘What is within the reach of a man’s understanding but beyond the power of his benevolence to keep is something he will lose even if he acquires it. A man may be wise enough to attain it and benevolent enough to keep it, but if he does not rule over them with dignity, then the common people will not be reverent. A man may be wise enough to attain it, benevolent enough to keep it and may govern the people with dignity, but if he does not set them to work in accordance with the rites, he is still short of perfection’” (XV.33).
I think there are a couple of points worth highlighting here. One is the importance of understanding as an outgrowth of learning. Understanding is a path to wisdom and wisdom is a path to benevolence, a personal quality encompassing a variety of related virtues, including filial piety (IV.1), tolerance, trustworthiness, quickness, generosity (XVII.6) and courage (XIV.4). In short, benevolence entails good will to others and when we either acquire the wisdom to cultivate and exercise benevolence or our actions are corrected toward benevolence via wise rulers, the result is moral, ethical, and social harmony. Acting benevolently bestows dignity upon a person that others will respect and revere and allow the benevolent “gentleman” to lead others to harmony by example, persuasion, or correction, if needed. Harmony results in the cultivation of peace and music and the arts and in the establishment of rites and rituals that people learn and that may, through adherence to and reverence, ensure the continuation of right thought and action that is preserving of harmony.
A core is benevolence or a good will to others and there are numerous passages in the analects developing this virtue. For example, “[d]o not impose on others what you yourself do not desire” (XII.2) and “The Master said, ‘Make it your guiding principle to do your best for others and to be trustworthy in what you say, and move yourself to where rightness is, then you will be exalting virtue” (XII.10). Developing and practicing benevolence is clearly a virtue that sets one on the Way. Interestingly, though, it is also noted that “’[t]he wise man is attracted to benevolence because he finds it to his advantage’” (IV.2). More on this in a moment.
Cultivating wisdom appears to be the path to benevolence that sets one on the Way as a path of moral rectitude. “The Master said, ‘Use your ears widely but leave out what is doubtful; repeat the rest with caution and you will make few mistakes. Use your eyes widely and leave out what is hazardous; put the rest into practice with caution and you will have few regrets. When in your speech your make few mistakes and in your action you have few regrets, an official career will follow as a matter of course’” (II.18). In other words, learn broadly but don’t accept everything at face value. And in applying that knowledge, exercise caution. A wise person is one who learns not just what is taught but who turns one lesson into two.
So if we take the point that cultivating benevolence is to a person’s “advantage” and that wisdom in thought and action leads to “an official career […] as a matter of course” I am led to think of the guidance here as advice for rulers and governors. And the advice doesn’t seem wholly beneficent. “To work for the things the common people have a right to and to keep one’s distance from the gods and spirits while showing them reverence can be called wisdom” (VI.22). A passage like this reads like sound advice to officials: don’t regard yourself as equivalent to or near the gods because you are not at their level. And pay attention to what common people think of as their rights, whether that is a correct perception or not, because in working toward those rights it is easier to create harmony, which protects one’s base of power. Interesting parallels here with both The Republic and The Prince.
Another stand out point for me is about the importance of rites and rituals and recitation of The Odes a collection of poetry. “The Master said, ‘The gentleman widely versed in culture but brought back to essentials by the rites can, I suppose, be relied upon not to turn against what he stood for’” (VI.27). The rites appear to have some kind of leveling effect. They are the things that all are responsible to know and to practice and in adherence to the rites is what creates a kind of equality. Practicing the rites brings us back to what is “essential,” which is seemingly another gesture to a commonality among all who practice them. So what are the rites? Rites seem to stand in for habitual practices, distillations of the Way that we practice automatically and by rote so as to make them automatic, perhaps part of a pathway to virtue that does not require conscious intervention (not unlike the perfection of Aristotelian virtue). The rites become the embodiment of what is right and good which doesn’t place such virtue in a person or in an office but makes them available to all who devote themselves to the practice. Rites are, perhaps, meditative and focal practices.
An interesting read overall. Not always enjoyable and frequently confusing, but I think I got something from it. show less
NB: This review is not for The Analects (which one couldn't review, any more than one could review the Bible). This review is for the DC Lau translation/Penguin Classics edition.
The introduction to this edition is atrocious. Fussy, stilted, and thoroughly uninspiring. Half the introduction is spent pouring over specific etymologies, which should have been saved for a "Translator's Note" aimed at scholars or for those that have an ambition to read classical Chinese. The rest is a "anorak's guide" to Confucius, which only hints at more interesting, human or historical interpretations.
He dismisses the notion that Confucius's worldview could be seen as authoritarian - without ever explaining who thought that or why it might be. No show more reference is made to the use of Confucianism as a tool by past Chinese governments, or any prior Western readings. He's like a trainspotter who's forgotten what trains are for.
The worst part is his total credulity of Confucius' saintliness, forgetting he was first-and-foremost a man. He cites Confucius dismissing contemporary Chinese music as an example of his commitment to things that are morally pure. It doesn't seem to occur to Lau that contemporary Chinese music has an "impure" reputation *because* of Confucius, or indeed - much more likely - that Confucius simply had an old-fashioned taste in music and made it a moral issue, as those in the 1950s did with Rock n Roll.
As far as the accuracy of the translation goes, I'll have to take DC Lau's account. It's perfectly readable, although the typeface is dense. The Analects themselves are of course timeless. show less
The introduction to this edition is atrocious. Fussy, stilted, and thoroughly uninspiring. Half the introduction is spent pouring over specific etymologies, which should have been saved for a "Translator's Note" aimed at scholars or for those that have an ambition to read classical Chinese. The rest is a "anorak's guide" to Confucius, which only hints at more interesting, human or historical interpretations.
He dismisses the notion that Confucius's worldview could be seen as authoritarian - without ever explaining who thought that or why it might be. No show more reference is made to the use of Confucianism as a tool by past Chinese governments, or any prior Western readings. He's like a trainspotter who's forgotten what trains are for.
The worst part is his total credulity of Confucius' saintliness, forgetting he was first-and-foremost a man. He cites Confucius dismissing contemporary Chinese music as an example of his commitment to things that are morally pure. It doesn't seem to occur to Lau that contemporary Chinese music has an "impure" reputation *because* of Confucius, or indeed - much more likely - that Confucius simply had an old-fashioned taste in music and made it a moral issue, as those in the 1950s did with Rock n Roll.
As far as the accuracy of the translation goes, I'll have to take DC Lau's account. It's perfectly readable, although the typeface is dense. The Analects themselves are of course timeless. show less
You can't review the Analects. But you can review editions of the Analects, and this one, translated and commented upon by Annping Chin, is one of the great editions of any philosophy book I've ever come across. The translation clear without being condescending, and Chin includes the Chinese text at the back of the book. Her comments are fascinating; best of all, she includes references to and quotes from the many traditional commentaries on the book, so you know not only what e.g. one random American translator thinks about a given passage, but what one random American professor thinks about it... and one to four of the best known Confucians and scholars of Confucius' thought. It's almost a history of Confucian thought and scholarship show more in itself:
E.g., in 6.22 Fan Chi asks about wisdom and humaneness. We get information about who Fan Chi was, and learn that "the Song statesman and general Fan Zhongyan, many centuries later, rephrased what Confucius says... 'To be first in worrying about the world's worries and last to enjoy its pleasures'" is to be truly committed to public service.
It's hard to express my enthusiasm for this edition, really.
One small thought about the Analects themselves: Chin's translation, more than others I've read, helped me understand the importance Confucius places on education and tradition: tradition (i.e., the rites) holds us back, while education (i.e., literature) lets us broaden ourselves. To have either without the other produces a vicious person; to have them both in perfect balance produces the best person. Were I still a scholar, I'd love to write a paper about Confucius as negative dialectician. Thankfully, I'm not. show less
E.g., in 6.22 Fan Chi asks about wisdom and humaneness. We get information about who Fan Chi was, and learn that "the Song statesman and general Fan Zhongyan, many centuries later, rephrased what Confucius says... 'To be first in worrying about the world's worries and last to enjoy its pleasures'" is to be truly committed to public service.
It's hard to express my enthusiasm for this edition, really.
One small thought about the Analects themselves: Chin's translation, more than others I've read, helped me understand the importance Confucius places on education and tradition: tradition (i.e., the rites) holds us back, while education (i.e., literature) lets us broaden ourselves. To have either without the other produces a vicious person; to have them both in perfect balance produces the best person. Were I still a scholar, I'd love to write a paper about Confucius as negative dialectician. Thankfully, I'm not. show less
In his Teaching Company course on the Analects of Confucius, Dr. Robert Andre LaFleur says he recommends that his students read six different translations. I just complete my second—this book. I can definitely say that reading more than one translation (and listening to Dr. LaFleur’s excellent course) will give you a better understanding of Confucius; however, I must make a couple of immediate observations:
- While some passages become clearer, the varying translations of the same passage differ so much in some cases that it is hard to tell up from down!
- Reading multiple translations reinforces just how pasted together much of the Analects are. Oddball passages that clearly don’t belong creep in, but even after hundreds of years, show more we must still deal with them.
I first read one of the long-time standard translations, by D.C. Lau. It had an excellent introduction and was easy to get through. In contrast to this Simon Leys version, however, it clearly lacked literary style. I’m sure it’s partly because the material is more familiar, but there is also no doubt that Leys’ translation reads better. Whether it is more accurate is another question. Leys provides detailed notes about how he arrived at his translations, and he clearly identifies where he differs from other translations. In a review by Jonathan Spence when this book was first published, however, Spence (whom I have great respect for) does take issue with some of Leys’ interpretations. Given the ambiguity of classical Chinese to begin with, the corruption of the text over 2500 years, and the changing meaning of Chinese characters from generation to generation, I’m not sure anyone can ever say which translation is correct. Leys clearly has a bit of an agenda here, however. He is (was, actually, since he passed away in 2016) a conservative Roman Catholic, and his religious prejudices creep into some of his translations and are quite prominent in a few of his notes. For instance, he clearly equates homosexual families with a degeneration in society. His religious bias also shows through when he quotes another writer as saying how reading the four gospels clearly shows a single intelligence behind the writing, and he asserts the same is true of reading Confucius. In the case of the Bible, this is pure nonsense. The gospels contradict each other even more than the Analects, and like the Analects, they were written long after the death of their subject.
Leys also takes an inexplicable potshot at Pinyin romanization compared to Wade-Giles. By understanding a few simple rules, anyone can read Pinyin and come up with reasonable Mandarin Chinese pronunciation, whereas Wade-Giles doesn’t even come close! This just seems to be the author’s prejudice, since his Chinese studies started a long, long time ago.
Nevertheless, as I read through this book, I have to give the author credit for his learning and his use of quotations from a host of authors to support or elucidate the points he wants to make about Confucius. A quotation from C.S. Lewis about the difference between readers and non-readers, for instance, is brilliant. Leys also makes the Analects easier to understand by using a single name for each of Confucius’ disciples rather than the multiple formal or personal names that appear in the original text. For a Chinese scholar reading this, it may be a problem, but for the normal intelligent English-language reader, it is a boon.
Leys presents the translations unadorned by any notes, which appear in a separate section. The main text doesn’t even indicate which of the sayings have further notes. Many of them don’t if they are self-explanatory. You can certainly read through the Analects without even referring to the notes, since Leys’ translation is so clear. However, part of me does wish the notes were provided on the same page so I didn’t have to keep two bookmarks in place and flip back and forth. Given that this is a small, lightweight paperback, however, that wasn’t too much trouble.
So, overall I can truly recommend this book as an easy-to-follow, rewarding translation for someone trying to develop a deeper understanding of the Confucian worldview. I can also second the recommendation to read more than one translation. show less
- While some passages become clearer, the varying translations of the same passage differ so much in some cases that it is hard to tell up from down!
- Reading multiple translations reinforces just how pasted together much of the Analects are. Oddball passages that clearly don’t belong creep in, but even after hundreds of years, show more we must still deal with them.
I first read one of the long-time standard translations, by D.C. Lau. It had an excellent introduction and was easy to get through. In contrast to this Simon Leys version, however, it clearly lacked literary style. I’m sure it’s partly because the material is more familiar, but there is also no doubt that Leys’ translation reads better. Whether it is more accurate is another question. Leys provides detailed notes about how he arrived at his translations, and he clearly identifies where he differs from other translations. In a review by Jonathan Spence when this book was first published, however, Spence (whom I have great respect for) does take issue with some of Leys’ interpretations. Given the ambiguity of classical Chinese to begin with, the corruption of the text over 2500 years, and the changing meaning of Chinese characters from generation to generation, I’m not sure anyone can ever say which translation is correct. Leys clearly has a bit of an agenda here, however. He is (was, actually, since he passed away in 2016) a conservative Roman Catholic, and his religious prejudices creep into some of his translations and are quite prominent in a few of his notes. For instance, he clearly equates homosexual families with a degeneration in society. His religious bias also shows through when he quotes another writer as saying how reading the four gospels clearly shows a single intelligence behind the writing, and he asserts the same is true of reading Confucius. In the case of the Bible, this is pure nonsense. The gospels contradict each other even more than the Analects, and like the Analects, they were written long after the death of their subject.
Leys also takes an inexplicable potshot at Pinyin romanization compared to Wade-Giles. By understanding a few simple rules, anyone can read Pinyin and come up with reasonable Mandarin Chinese pronunciation, whereas Wade-Giles doesn’t even come close! This just seems to be the author’s prejudice, since his Chinese studies started a long, long time ago.
Nevertheless, as I read through this book, I have to give the author credit for his learning and his use of quotations from a host of authors to support or elucidate the points he wants to make about Confucius. A quotation from C.S. Lewis about the difference between readers and non-readers, for instance, is brilliant. Leys also makes the Analects easier to understand by using a single name for each of Confucius’ disciples rather than the multiple formal or personal names that appear in the original text. For a Chinese scholar reading this, it may be a problem, but for the normal intelligent English-language reader, it is a boon.
Leys presents the translations unadorned by any notes, which appear in a separate section. The main text doesn’t even indicate which of the sayings have further notes. Many of them don’t if they are self-explanatory. You can certainly read through the Analects without even referring to the notes, since Leys’ translation is so clear. However, part of me does wish the notes were provided on the same page so I didn’t have to keep two bookmarks in place and flip back and forth. Given that this is a small, lightweight paperback, however, that wasn’t too much trouble.
So, overall I can truly recommend this book as an easy-to-follow, rewarding translation for someone trying to develop a deeper understanding of the Confucian worldview. I can also second the recommendation to read more than one translation. show less
The Analects (3/4/25-5/4/25)
These are the most famous of the great ancient Chinese philosopher's works, essentially a collection of aphorisms ascribed to him, but many of which were actually compiled by his students, or were distillations of the wisdom of unknown earlier philosophers. Some of these aphorisms ring true today; though others don't, or are too obscure to make much sense of, or relate to conversations between characters divorced of broader context. The organisation of the work is higgledy-piggledy - divided into 20 books, there is no consistent theming or linking with random sections within a book being about different matters (in this James Legge translation, each book is divided into numerous tiny chapters and some of show more those further sub-divided into small paragraphs or numbered sentences). It is an interesting read, but I think a bit of a curate's egg from a modern perspective. show less
These are the most famous of the great ancient Chinese philosopher's works, essentially a collection of aphorisms ascribed to him, but many of which were actually compiled by his students, or were distillations of the wisdom of unknown earlier philosophers. Some of these aphorisms ring true today; though others don't, or are too obscure to make much sense of, or relate to conversations between characters divorced of broader context. The organisation of the work is higgledy-piggledy - divided into 20 books, there is no consistent theming or linking with random sections within a book being about different matters (in this James Legge translation, each book is divided into numerous tiny chapters and some of show more those further sub-divided into small paragraphs or numbered sentences). It is an interesting read, but I think a bit of a curate's egg from a modern perspective. show less
Gather around, philosophy enthusiasts, because "The Analects" is like Confucius dropping wisdom like it's hot, and let me tell you, he's the OG philosopher with a side of ancient sass!
Pros:
Pros:
Thoroughly introduced and annotated edition by Arthur Waley is a rich presentation of the Analects. I have really cherished this paperback edition and have red it many times. This final time it deteriorated into loose pages...
I reread it because I always got something out of it. This time something not overt or even alluded to in Waley's notes. While living over four centuries before Chris, Confucius left a trail still reverberating with mention of historical persons and place names in a way that fits into the historical record. However Chris under the record-producing Roman Empire evaded substantial historicity and comparatively the New Testament reads like a fairy tale.
As for the Middle Way itself, what draws me back to it is the show more outlook that seems to sympathetic with what I appreciate in Stoicism.
(IX.1) includes the footnote, "We may expand : Seldom spoke of matters from the point of view of what would pay best, but only from the point of view of what was right. He did not discuss whether Heaven determines all human actions (a question debated by the school of Mo Tzu in later days and evidently already raised in the time of Confucius). He refused to define Goodness or accord the title Good to any of his contemporaries."
The Master said, It is only the very wisest and the very stupidest who cannot change. (XIII.3)
And, finally, something I may bring up during Agile story refinement....
(Tzu-hsia is one of Confucius's disciples. )
Shortly after reading this, I was surprised to hear how institutionalized and relevant modern Confucianism is in Asia, including Korea. show less
I reread it because I always got something out of it. This time something not overt or even alluded to in Waley's notes. While living over four centuries before Chris, Confucius left a trail still reverberating with mention of historical persons and place names in a way that fits into the historical record. However Chris under the record-producing Roman Empire evaded substantial historicity and comparatively the New Testament reads like a fairy tale.
As for the Middle Way itself, what draws me back to it is the show more outlook that seems to sympathetic with what I appreciate in Stoicism.
Pleasure not carried to the point of debauch; grief not carried to the point of self-injury. (III.20)
...Our Master’s Way is simply this : Loyalty, consideration.
16. The Master said, A gentleman takes as much trouble to discover what is right as lesser men take to discover what will pay. (IV.15-6)
Confucius’s Way was essentially one of moderation: 'to exceed is as bad as to fall short.’ (Footnote to VI, 27)
The Master seldom spoke of profit or fate or Goodness. (IX.1)
(IX.1) includes the footnote, "We may expand : Seldom spoke of matters from the point of view of what would pay best, but only from the point of view of what was right. He did not discuss whether Heaven determines all human actions (a question debated by the school of Mo Tzu in later days and evidently already raised in the time of Confucius). He refused to define Goodness or accord the title Good to any of his contemporaries."
The Master said, First and foremost, be faithful to your superiors, keep all promises, refuse the friendship of all who are not like you ; and if you have made a mistake, do not be afraid of admitting the fact and amending your ways. (IX.24)
The Master said, Imperturbable, resolute, treelike, slow to speak—such a one is near to Goodness. (XIII.27)
The Master said, When everyone dislikes a man, enquiry is necessary; when everyone likes a man, enquiry is necessary. (XV.27)
The Master said, It is only the very wisest and the very stupidest who cannot change. (XIII.3)
And, finally, something I may bring up during Agile story refinement....
Tzu-hsia said, When the small man goes wrong, it is always on the side of over-elaboration. (XIX, 8)
(Tzu-hsia is one of Confucius's disciples. )
Shortly after reading this, I was surprised to hear how institutionalized and relevant modern Confucianism is in Asia, including Korea. show less
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- Canonical title
- The Analects
- Original title
- 論語
- Alternate titles
- Analects; Lun yu; The Sayings of Confucius; The Analects (Penguin Classics) (Penguin Classics)
- Original publication date
- 5th-3rd century BCE (compilation) (compilation); ca. 2nd century BCE (codification) (codification); ca. 70 BCE (earliest known manuscript) (earliest known manuscript)
- People/Characters
- Confucius
- Important places
- Ancient China; Dingzhou, Hebei, China; Hebei, China; China; Asia
- Important events
- Zhou Dynasty
- First words
- 1. The Master said, 'Is it not a pleasure, having learned something, to try it out at due intervals? Is it not a joy to have friends come from afar? Is it not gentlemanly not to take offense when others fail to appreciate y... (show all)our abilities?'
The Master said: "To learn, and then, in its due season, put what you have learned into practice—isn't that still a great pleasure?" (Hinton translation) - Last words
- (Click to show. Warning: May contain spoilers.)That a book of such a collection was probably due to the desire on the part of disciples of Yu Tzu, Tseng Tzu and Tzu-hsia to enhance the status of their own teachers in the Confucian school not only by including their sayings but by interspersing them amongst the sayings of the Master.
(Click to show. Warning: May contain spoilers.)And if you don't understand words, you'll never understand people. (Hinton translation) - Publisher's editor
- Wilkes, Deborah (Hackett)
- Blurbers
- Schaberg, David (Slingerland translation) (Slingerland translation); Berthrong, John (Slingerland translation) (Slingerland translation)
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- Genres
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