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- Herausgeber: Charles River Editors
- Kategorie: Geisteswissenschaft
- Sprache: Englisch
- Veröffentlichungsjahr: 2018
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THE ANALECTS OF CONFUCIUS
Confucius
Translated by James Legge
SKYROS PUBLISHING
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This book is a work of nonfiction and is intended to be factually accurate.
All rights reserved. Aside from brief quotations for media coverage and reviews, no part of this book may be reproduced or distributed in any form without the author’s permission. Thank you for supporting authors and a diverse, creative culture by purchasing this book and complying with copyright laws.
Copyright © 2015 by Confucius
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Distribution by Pronoun
TABLE OF CONTENTS
The Analects of Confucius
Book 1
Book 2
Book 3
Book 4
Book 5
Book 6
Book 7
Book 8
Book 9
Book 10
Book 11
Book 12
Book 13
Book 14
Book 15
Book 16
Book 17
Book 18
Book 19
Book 20
THE ANALECTS OF CONFUCIUS
BOOK 1
Chapter I.
The whole work and achievement of the learner, first perfecting his knowledge, then attracting by his fame like-minded individuals, and finally complete in himself.
1. The Master said, “Is it not pleasant to learn 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, who feels no discomposure though men may take no note of him?”
Chapter 2.
Filial piety and fraternal submission are the foundation of all virtuous practice.
1. The philosopher Yû said, “They are few who, being filial 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 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?”
Chapter 3.
Fair appearances are suspicious.
The Master said, “Fine words and an insinuating appearance are seldom associated with true virtue.”
Chapter 4.
How the philosopher Tsang daily examined himself, to guard against his being guilty of any imposition.
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;— whether I may have not mastered and practiced the instructions of my teacher.”
Chapter 5.
Fundamental principles for the government of a large state.
The Master said, “To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons.”
Chapter 6.
Rules for the training of the young:— duty first and then accomplishments.
The Master said, “A youth, when at home, should be filial, 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.”
Chapter 7.
Tsze-hsiâ’s views of the substance of learning.
Tsze-hsiâ said, “If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; 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:— although men say that he has not learned, I will certainly say that he has.”
Chapter 8.
Principles of self-cultivation.
1. The Master said, “If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid.
2. “Hold faithfulness and sincerity as first principles.
3. “Have no friends not equal to yourself.
4. “When you have faults, do not fear to abandon them.”
Chapter 9.
The good effect of attention on the part of superiors to the offices of the dead:— an admonition of Tsâng Shan.
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 of sacrifice;— then the virtue of the people will resume its proper excellence.”
Chapter 10.
Characteristics of Confucius, and their influence on the princes of the time.
1. Tsze-ch’in asked Tsze-kung, saying, “When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?”
2. Tsze-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?”
Chapter 11.
On filial duty.
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.”
Chapter 12.
In ceremonies a natural ease is to be prized, and yet to be subordinate to the end of ceremonies, — the reverential observance of propriety.
1. The philosopher Yû said, “In practicing the rules of propriety, 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.”
Chapter 13.
To save from future repentance, we must be careful in our first steps.
The philosopher Yû said, “When agreements are made according to what is right, 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.”
Chapter 14.
With what mind one aiming to be a Chun-tsze pursues his learning.
The Master said, “He who aims to be a man of complete virtue 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.”
Chapter 15.
An illustration of the successive steps in self-cultivation.
1. Tsze-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.”
2. Tsze-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.”
3. The 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.”
Chapter 16.
Personal attainment should be our chief aim.
The Master said, “I will not be afflicted at men’s not knowing me; I will be afflicted that I do not know men.”
BOOK 2
Chapter I.
The influence of virtue in a ruler.
The Master said, “He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.”
Chapter 2.
The pure design of the Book of Poetry.
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.’”
Chapter 3.
How rulers should prefer moral appliances.
1. The 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, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good.”
Chapter 4.
Confucius’s own account of his gradual progress and attainments.
1. The Master said, “At fifteen, I had my mind bent on learning.
2. “At thirty, I stood firm.
3. “At forty, I had no doubts.
4. “At fifty, I knew the decrees of Heaven.
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.”
Chapter 5.
Filial piety must be shown according to the rules of propriety.
1. Mang Î asked what filial piety was. The Master said, “It is not being disobedient.”
2. Soon 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.’”
3. Fan Ch’ih said, “What did you mean?” The Master replied, “That parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.”
Chapter 6.
The anxiety of parents about their children an argument for filial piety.
Mang Wû asked what filial piety was. The Master said, “Parents are anxious lest their children should be sick.”
Chapter 7.
How there must be reverence in filial duty.
Tsze-yû asked what filial piety was. The Master said, “The filial piety nowadays 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?”
Chapter 8.
The duties of filial piety must be performed with a cheerful countenance.
Tsze-hsiâ asked what filial piety 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?”
Chapter 9.
The quiet receptivity of the disciple Hûi.
The Master said, “I have talked with Hûi 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. Hûi! — He is not stupid.”
Chapter 10.
How to determine the characters of men.
1. The 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? How can a man conceal his character?”
Chapter 11.
To be able to teach others one must from his old stores be continually developing things new.
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.”
Chapter 12.
The general aptitude of the Chün-tsze.
The Master said, “The accomplished scholar is not a utensil.”
Chapter 13.
How with the superior man words follow actions.
Tsze-kung asked what constituted the superior man. The Master said, “He acts before he speaks, and afterwards speaks according to his actions.”
Chapter 14.
The difference between the Chün-tsze and the small man.
The Master said, “The superior man is catholic and not partisan. The mean man is partisan and not catholic.”
Chapter 15.
In learning, reading and thought must be combined.
The Master said, “Learning without thought is labor lost; thought without learning is perilous.”
Chapter 16.
Strange doctrines are not to be studied.
The Master said, “The study of strange doctrines is injurious indeed!”
Chapter 17.
There should be no pretense in the profession of knowledge, or the denial of ignorance.
The Master said, “Yû, 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.”
Chapter 18.
The end in learning should be one’s own improvement, and not emolument.
1. Tsze-chang was learning with a view to official emolument.
2. The 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.”
Chapter 19.
How a prince by the right employment of his officers may secure the real submission of his subjects.
The Duke Âi 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.”
Chapter 20.
Example in superiors is more powerful than force.
Chî 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. The Master said, “Let him preside over them with gravity;— then they will reverence him. Let him be final 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.”
Chapter 21.
Confucius’s explanation of his not being in any office.
1. Some one addressed Confucius, saying, “Sir, why are you not engaged in the government?”
2. The Master said, “What does the Shû-ching say of filial piety? — ‘You are final, 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?”
Chapter 22.
The necessity to a man of being truthful and sincere.
The Master said, “I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?”
Chapter 23.
The great principles governing society are unchangable.
1. Tsze-chang asked whether the affairs of ten ages after could be known.
2. Confucius said, “The Yin dynasty followed the regulations of the Hsiâ: wherein it took from or added to them may be known. The Châu dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Châu, but though it should be at the distance of a hundred ages, its affairs may be known.”
Chapter 24.
Neither in sacrifice nor in any other practice may a man do anything but what is right.
1. The Master said, “For a man to sacrifice to a spirit which does not belong to him is flattery.
2. “To see what is right and not to do it is want of courage.”
BOOK 3
Chapter I.
Confucius’s indignation at the usurpation of royal rites.
Confucius said of the head of the Chî family, who had eight rows of pantomimes in his area, “If he can bear to do this, what may he not bear to do?”
Chapter 2.
Again against usurped rites.
The three families used the YUNG ode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, “‘Assisting are the princes;— the son of heaven looks profound and grave’;— what application can these words have in the hall of the three families?”
Chapter 3.
Ceremonies and music vain without virtue.
The Master said, “If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?”
Chapter 4.
The object of ceremonies should regulate them:— against formalism.
1. Lin Fang asked what was the first thing to be attended to in ceremonies.
2. The Master said, “A great question indeed!
3. “In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than a minute attention to observances.”
Chapter 5.
The anarchy of Confucius’s time.
The Master said, “The rude tribes of the east and north have their princes, and are not like the States of our great land which are without them.”
Chapter 6.
On the folly of usurped sacrifices.
The chief of the Chî family was about to sacrifice to the T’ai mountain. The Master said to Zan Yû, “Can you not save him from this?” He answered, “I cannot.” Confucius said, “Alas! will you say that the T’âi mountain is not so discerning as Lin Fang?”
Chapter 7.
The superior man avoids all contentious striving.
The Master said, “The student of virtue has no contentions. If it be said he cannot avoid them, shall this be in archery? But he bows complaisantly to his competitors; thus he ascends the hall, descends, and exacts the forfeit of drinking. In his contention, he is still the Chün-tsze.”
Chapter 8.
Ceremonies are secondary and merely ornamental.
1. Tsze-hsiâ asked, saying, “What is the meaning of the passage — ‘The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain ground for the colors?’”
2. The Master said, “The business of laying on the colors follows (the preparation of) the plain ground.”
3. “Ceremonies then are a subsequent thing?” The Master said, “It is Shang who can bring out my meaning. Now I can begin to talk about the odes with him.”
Chapter 9.
The decay of the monuments of antiquity.
The Master said, “I could describe the ceremonies of the Hsiâ dynasty, but Chî cannot sufficiently attest my words. I could describe the ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my words. (They cannot do so) because of the insufficiency of their records and wise men. If those were sufficient, I could adduce them in support of my words.”
Chapter 10.
The sage’s dissatisfaction at the want of propriety in ceremonies.
The Master said, “At the great sacrifice, after the pouring out of the libation, I have no wish to look on.”
Chapter 11.
The profound meaning of the great sacrifice.
Some one asked the meaning of the great sacrifice. The Master said, “I do not know. He who knew its meaning would find it as easy to govern the kingdom as to look on this” — pointing to his palm.
Chapter 12.
Confucius’s own sincerity in sacrificing.
1. He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present.
2. The Master said, “I consider my not being present at the sacrifice, as if I did not sacrifice.”
Chapter 13.
That there is no resource against the consequences of violating the right.
1. Wang-sun Chiâ asked, saying, “What is the meaning of the saying, ‘It is better to pay court to the furnace than to the southwest corner?’”
2. The Master said, “Not so. He who offends against Heaven has none to whom he can pray.”
Chapter 14.
The completeness and elegance of the institutions of the Châu dynasty.
The Master said, “Châu had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I follow Châu.”
Chapter 15.
Confucius in the grand temple.
