Confucius

Tsze-kung

Confucius and Tsze-kung share a close mentor-student bond, with Tsze-kung often seeking wisdom and Confucius guiding him in moral and practical matters.

Yin

Confucius and Yin share a respectful relationship, with Yin often seeking Confucius's guidance on ethical and ritual matters.

Tsze-kung

Confucius and Tsze-kung share a close mentor-student bond, with Tsze-kung often seeking wisdom and Confucius guiding him in moral and practical matters.

Tsze-kung

Confucius and Tsze-kung share a close mentor-student bond, with Tsze-kung often seeking wisdom and Confucius guiding him in moral and practical matters.

Yin

Confucius and Yin share a respectful relationship, with Yin often seeking Confucius's guidance on ethical and ritual matters.

Yin

Confucius and Yin share a respectful relationship, with Yin often seeking Confucius's guidance on ethical and ritual matters.

Book I: Hsio R

Opens the chapter with reflections on learning, virtue, and self-cultivation; provides guidance on governance, filial conduct, and the pursuit of complete virtue.

I

The Master speaks on the pleasures of learning, friendship, and the virtue of equanimity.

Chapter III

Delivers a cautionary statement about the incompatibility of flattering speech and true virtue.

V

The Master delivers a teaching on the governance of a country.

VI

Delivers teachings on the conduct of a youth.

VIII

Delivers teachings on the scholar's gravity, sincerity, friendship, and self-correction.

X

Implicitly praised for his benign, upright, courteous, temperate, and complaisant nature.

XI

Delivers the teaching on filial piety.

XIV

Delivers the teaching on the man of complete virtue and the love of learning.

XV

Responds to Tsze-kung's question and praises his insight.

Chapter XVI

Expresses his concern about not knowing men, rather than being afflicted by men not knowing him.

Book II: Wei Chang

Central figure, offering teachings on governance, filial piety, and learning.

I

The Master delivers the opening teaching on virtue in government.

II

The Master comments on the Book of Poetry, emphasizing its moral purity.

III

The Master delivers a teaching on the superiority of leading the people by virtue and propriety over laws and punishments.

IV

The Master recounts his lifelong journey of self-cultivation and moral development.

V

Defines filial piety as not being disobedient and explains the proper rites for serving parents.

VI

Defines filial piety in terms of parental anxiety for their children's health.

VII

Explains that filial piety requires reverence, not just support.

VIII

Explains that filial piety is primarily about the difficulty of maintaining a proper countenance, not just performing duties.

Chapter IX

The Master observes and evaluates his disciple's understanding.

X

The Master delivers a teaching on how to discern a person's true character.

XI

The Master delivers a teaching on the value of learning and the qualifications of a teacher.

Chapter XII

The Master delivers a concise teaching on the nature of the accomplished scholar.

XIII

Defines the superior man as one who acts before speaking and then speaks according to his actions.

XIV

The Master delivers a concise aphorism on the nature of the superior man versus the mean man.

XV

Delivers a concise aphorism on the relationship between learning and thought.

XVI

Warns against the study of strange doctrines.

Chapter XVII

The Master imparts a lesson on the nature of knowledge.

Chapter XVII

Teaches the value of hearing much and being cautious in speech and action.

XIX

Responds to Duke Âi's question about governance, emphasizing the importance of promoting the upright.

XX

Provides counsel on governance and virtue.

XXI

Quotes the Shu-ching to explain that filial piety and brotherly duties constitute government.

XXII

The Master speaks on the necessity of truthfulness for functioning in society.

XXIII

Explains that the regulations of successive dynasties can be known, and thus future affairs can be predicted.

XXIV

Delivers two moral maxims on flattery and courage.

Book III: Pa Yih

Central figure; criticizes the Chî family's use of eight rows of pantomimes and the three families' use of the Yung ode, emphasizing the need for humanity in ritual.

I

Criticizes the head of the Chî family for overstepping ritual propriety.

II

The Master criticizes the three families for their ritual impropriety.

III

The Master speaks on the necessity of humaneness for ritual and music.

IV

Responds to Lin Fang's question, emphasizing the importance of sparingness in festive ceremonies and deep sorrow in mourning ceremonies over mere formalities.

V

The Master speaks on the state of governance, lamenting that the great land lacks princes.

VI

Criticizes the Chî family's improper sacrifice and expresses disappointment in Zǎn Yû's inability to stop it.

VII

The Master speaks on the conduct of the virtuous in contention, emphasizing propriety and the demeanor of the superior man.

VIII

Explains the passage, affirming that ceremonies follow the plain ground, and praises Tsze-hsiâ for his insight.

IX

The Master speaks about the insufficiency of records in the states of Chî and Sung to attest his descriptions of ancient ceremonies.

Chapter X

Expresses his unwillingness to witness the great sacrifice after the libation.

Chapter XI

Responds to a question about the great sacrifice, linking its meaning to the ease of governance.

Chapter XII

Expresses the necessity of personal presence and sincerity in sacrificial rites.

XIII

Responds that offending against Heaven leaves no one to pray to.

Chapter XIV

Expresses his admiration for the Châu dynasty's regulations and declares his intention to follow them.

XV

Asks about everything in the grand temple, showing that even the knowledgeable should seek understanding.

XVI

The Master speaks on the true essence of archery, highlighting the importance of propriety over mere physical prowess.

Chapter XVII

Affirms his love for the ceremony itself, emphasizing the importance of maintaining ritual traditions.

Chapter XVII

The Master comments on the perception of propriety in serving a prince.

XIX

Responds to Duke Ting's question about the proper relationship between a prince and his ministers.

Chapter XX

The Master offers his commentary on the poem 'Kwan Tsü', highlighting the balance of emotions.

XXI

Comments on the futility of speaking about what is done, remonstrating about what has had its course, and blaming what is past.

XXII

Critiques Kwan Chung's understanding of propriety.

XXXII

Instructs the grand music-master of Lü on the proper way to play music.

XXIV

The Master, who receives the border warden and is likened to a bell with a wooden tongue, destined to spread truth and right.

XXV

Evaluates the Shâo and Wû in terms of beauty and goodness.

XXVI

Expresses disapproval of insincere conduct in high station, ceremonies, and mourning.

Book IV: Le Jin

Delivers teachings on virtue, propriety, and the superior man.

I

The Master speaks on the value of virtuous manners in a neighborhood.

II

Delivers a teaching on the nature of virtue and wisdom.

III

The Master delivers a concise teaching on the necessity of virtue for proper love and hate.

IV

Teaches that a will set on virtue precludes wickedness.

V

Teaches about the importance of virtue over material desires.

VI

The Master speaks on the rarity of true love for virtue and the sufficiency of strength for virtue.

Chapter VII

The Master speaks on the nature of faults and their connection to virtue.

VIII

The Master delivers a concise teaching on the ultimate value of hearing the right way.

Chapter IX

Delivers a teaching on the proper attitude of a scholar towards material conditions.

X

The Master articulates the principle of the superior man's flexibility and adherence to righteousness.

XI

Contrasts the superior man with the small man.

Chapter XII

Delivers a moral admonition against self-serving conduct.

XIII

The Master speaks on the necessity of propriety in governance.

XIV

Teaches the importance of self-improvement over seeking position or recognition.

XV

Declares his doctrine of all-pervading unity.

XVI

Delivers a concise aphorism distinguishing the superior man from the mean man.

XVII

Delivers a concise teaching on moral self-improvement and introspection.

Chapter XVIII

Provides instruction on the proper attitude and conduct of a son towards his parents.

XIX

Delivers a teaching on filial conduct regarding travel.

XX

Defines filial piety in terms of maintaining the father's path for three years.

XXI

Delivers a teaching on the significance of remembering parents' ages.

XXII

The Master speaks on the importance of aligning words with actions.

XXIII

Delivers a maxim on the virtue of caution.

XXIV

Delivers a concise teaching on the conduct of the superior man.

XXV

Teaches that virtue naturally draws others, highlighting the communal aspect of moral life.

Book V: Kung-Ye Ch’ǎng

Central figure who assesses the virtue and abilities of his disciples and others, and shares his own ideals.

I

Arranges marriages for his daughter and niece based on his assessment of the disciples' characters.

II

The Master remarks on Tsze-chien's superior virtue.

III

Evaluates Tsze-kung as a utensil, specifically a gemmed sacrificial utensil.

IV

The Master responds to a remark about Yung's virtue and lack of eloquence, emphasizing the superiority of virtue over verbal skill.

Chapter V

Wishes Ch’î-tiâo K’âi to enter official employment and is pleased with his modest reply.

VI

Expresses disillusionment with the lack of acceptance of his doctrines and considers withdrawing from the world.

Chapter VII: The Master's Comparison of Tsze-kung and Yen Hûi

The Master initiates the comparison and affirms Tsze-kung's assessment of Hûi's superiority.

Chapter IX

The Master expresses disappointment in Tsai Yü and reveals a change in his approach to evaluating others.

X

Expresses his view on firmness and unbending character, and critiques Shǎn Ch’ǎng.

Chapter XI

Responds to Tsze-kung's statement, indicating that the ideal of reciprocity is not yet fully realized by him.

XII

Implied as the Master whose deeper teachings are beyond ordinary hearing.

Chapter XIV

Explains that Kung-wǎn earned the title 'wǎn' through his active nature, love of learning, and humility in asking inferiors.

XV

The Master delivers a judgment on Tsze-ch’ân, highlighting the qualities of a superior man.

XVI

Praises Yen P'ing-chung's consistent respect in friendship.

XVII

Criticizes Tsang Wan's lavish decoration of his house as lacking wisdom.

Chapter XVIII

Responds to Tsze-chang's inquiries, evaluating the loyalty and purity of the two ministers.

XIX

The Master offers a concise judgment on Chî Wǎn's deliberative process.

Chapter XX: The Wisdom of Playing the Fool

The Master comments on the conduct of Ning Wû, illustrating the value of adapting one's behavior to circumstances.

Chapter XXI

Expresses desire to return and criticizes his disciples' lack of self-restraint.

XXIII

Critiques Wei-shang Kâo's uprightness with a specific example.

XXIV

Expresses shame at insincere behavior, aligning with Tso Ch’iû-ming.

XXV

The Master asks his disciples to share their wishes and then reveals his own, focusing on care for the aged, sincerity with friends, and tenderness toward the young.

XXVI

Expresses lament over the lack of self-accusation among people.

XXVII

The Master speaks, comparing himself to others in a small hamlet, emphasizing his unique fondness for learning.

Book VI: Yung Yey

Central figure, delivers teachings on virtue, learning, and propriety, and interacts with disciples.

Chapter I

Praises Yung's potential and approves Chung-kung's reasoning.

II

Responds to Duke Âi, praising Yen Hûi's love of learning and lamenting his death.

Chapter III

The Master instructs his disciples on proper conduct, showing disapproval of excessive gifts to the wealthy and approval of generosity that benefits the needy.

Chapter IV

The Master speaks about Chung-kung, using an analogy to highlight the importance of intrinsic qualities over external circumstances.

V

The Master speaks, praising Hûi's virtue.

VI

Evaluates the fitness of his disciples for government service.

VIII

Visits the ill Po-niû and expresses grief over his condition.

Chapter IX

The Master expresses admiration for Hûi's virtue.

X

The Master responds, encouraging Yen Ch’iû not to limit himself.

XI

The Master gives direct instruction to Tsze-hsiâ.

XII

Inquires about the presence of good men in Tsze-yû's jurisdiction.

XIII

Praises Mǎng Chih-fan's humility.

Chapter XIV

The Master comments on the challenges of the present age, highlighting the importance of external qualities.

XV

The Master speaks, using the analogy of a door to illustrate the necessity of following the proper way.

XVI

Expounds on the ideal balance between solid qualities and accomplishments.

XVII

Delivers a concise teaching on the importance of innate uprightness as the foundation of a proper life.

Chapter XVIII

Delivers a teaching on the hierarchy of attitudes toward truth.

XIX

The Master speaks on the suitability of announcing the highest subjects to those above mediocrity.

XX

Defines wisdom and perfect virtue in response to Fan Ch'ih's questions.

XXI

The Master delivers a concise aphorism distinguishing the nature of the wise from the virtuous.

XXII

The Master comments on the potential for political and moral improvement in the states of Ch'î and Lû.

XXIII

Expresses dismay over the loss of ritual correctness.

XXIV

Clarifies the discernment of the superior man, distinguishing between being imposed upon and being fooled.

XXV

Delivers the teaching on the superior man's conduct.

XXVI

Visits Nan-tsze and swears an oath to reassure Tsze-lû of his propriety.

XXVII

Praises the Constant Mean as perfect virtue and observes its scarcity.

XXVIII

Defines the art of virtue as establishing and enlarging others, and judging by what is near in oneself.

Book VII: Shû R

Central figure throughout the chapter, sharing his philosophy on learning, virtue, and personal conduct.

I

The Master speaks, defining his role as a transmitter of ancient traditions.

II

The Master speaks, expressing humility about his own embodiment of learning and teaching.

III

The Master voices his anxieties about the pursuit of virtue and learning.

Chapter IV

His manner is easy and pleased when unoccupied with business.

V

Expresses his decay and the loss of his former visionary connection to the Duke of Châu.

VI

The Master delivers a concise teaching on the essential elements of self-cultivation.

VII

The Master affirms his inclusive approach to teaching, accepting all who come with earnestness.

VIII

The Master articulates his pedagogical approach, stressing the importance of student eagerness and the ability to infer beyond the given.

IX

Demonstrates his reverence for mourning by moderating his eating and refraining from singing.

X

Praises Yen Yüan and responds to Tsze-lû's question about military command.

XI

Expresses his pragmatic view on wealth and his commitment to following his passions.

Chapter XII

The Master is noted for his great caution regarding fasting, war, and sickness.

Chapter XIII

The Master is deeply affected by the Shâo music, losing his sense of taste for three months.

XIV

Praises Po-î and Shû-ch'î as ancient worthies who acted virtuously without repining.

XV

Expresses his personal philosophy on joy and righteousness, valuing inner contentment over material wealth.

XVI

Expresses a wish for additional years to study the Yî, aiming for moral perfection.

Chapter XVII

The Master's frequent themes of discourse were the Odes, the History, and the maintenance of the Rules of Propriety.

XVIII

Describes himself as a man devoted to learning, forgetting food and sorrows, and unaware of aging.

XIX

Confucius explains that his knowledge is not innate but derived from his love of antiquity and diligent pursuit of it.

XX

The Master is noted for refraining from discussing extraordinary things, feats of strength, disorder, and spiritual beings.

XXI

The Master shares his method of learning from others.

XXII

Declares that Heaven has produced virtue in him and that Hwan T'ui can do nothing to him.

XXIII

The Master speaks to his disciples, declaring he has no concealments and that his way is transparent.

XXIV

The Master, who taught four subjects.

XXV

The Master speaks, lamenting the absence of sages and good men, and reflecting on the difficulty of constancy in those who pretend.

XXVI

Shows restraint in fishing and hunting, exemplifying ethical conduct in everyday activities.

XXVII

The Master speaks on the nature of knowledge and action.

XXVIII

Explains his inclusive approach to teaching, accepting those who come with purified intentions regardless of their background or past.

XXIX

The Master speaks on the accessibility of virtue.

Chapter VII

Defends Duke Châo's knowledge of propriety and acknowledges his own errors.

XXXI

Demonstrates his appreciation for good singing by asking for a repeat and joining in.

XXXII

The Master reflects on his own limitations, distinguishing between scholarly attainment and the full realization of virtuous conduct.

XXXIII

Humbly disclaims sagehood, yet affirms his ceaseless striving and teaching.

XXXIV

The Master, gravely ill, responds to Tsze-lû's offer to pray, indicating that his life of virtue has been a long-standing prayer.

XXXV

The Master delivers a teaching on the dangers of extravagance and parsimony.

XXXVI

The Master delivers a concise aphorism on the disposition of the superior man versus the mean man.

XXXVII

The Master's demeanor exemplifies the ideal balance of qualities.

Book VIII: T’âi-Po

Delivers teachings on virtue, propriety, and the conduct of the superior man, and praises the ancient sage-kings.

I

Praises T’âi-po's virtuous action.

II

The Master speaks on the importance of propriety in moderating virtues and the moral influence of superiors.

VIII

The Master speaks on the role of Odes, Propriety, and Music in self-cultivation.

IX

The Master speaks on the nature of governance and the limitations of the people's understanding.

Chapter X

The Master delivers a warning about the consequences of daring combined with poverty, and of excessive dislike for the unvirtuous.

XI

Delivers a saying on the importance of humility and generosity over mere talent.

Chapter XII

Observes the difficulty of finding someone who studies for three years without becoming good.

XIII

Delivers teachings on sincerity, learning, and proper conduct in governance.

XIV

The Master delivers a concise principle regarding the scope of one's responsibilities.

Chapter XV

The Master comments on the musical performance of the Kwan Tsü.

XVI

The Master comments on the incomprehensibility of certain flawed character types.

XVII

The Master speaks on the attitude of a learner, highlighting the need for persistent effort and vigilance.

Chapter XVIII

The Master remarks on the majestic rule of Shun and Yü.

XIX

Praises the virtue and majesty of Yâo.

XX

Comments on the scarcity of talents and praises the virtue of the house of Châu.

XXI

The Master delivers a eulogy on Yü's flawless character.

Book IX: Tsze Han

Central figure; discusses his own practices, learning, and principles.

I

The Master, who seldom spoke on these topics.

II

Responds to the villager's comment with a self-deprecating remark about practicing charioteering.

III

Expresses his views on ritual and propriety, favoring tradition in matters of respect.

IV

The Master is described as being free from four negative traits.

V

Expresses his confidence in Heaven's protection and his role as the bearer of truth.

VI

Hears the conversation and humbly explains his many abilities as stemming from his lowly youth, not as a necessity for the superior man.

VII

The Master disclaims possessing knowledge and describes his method of exhaustively explaining matters to inquirers.

VIII

Expresses despair over the absence of auspicious signs and the end of his hopes.

Chapter IX

Shows respect for mourning, formal dress, and the blind.

X

Praised by Yen Yüan for his orderly method of leading students and for teaching learning and propriety.

Chapter XI

Ill and critical of Tsze-lû's deceitful arrangement of ministers.

XII

Advises Tsze-kung to sell the gem but wait for the right buyer, indicating that one should offer their abilities but not compromise their principles.

XIII

Expresses desire to live among the nine wild tribes and asserts the transformative power of a superior man.

XIV

The Master returns from Wei to Lû and reforms the music.

Chapter XV

The Master humbly questions his own attainment of key virtues.

XVI

The Master, standing by a stream, remarks on the ceaseless passage of time.

XVII

Expresses disappointment at the lack of love for virtue compared to beauty.

Chapter XVIII

The Master speaks on the nature of learning and personal effort.

XIX

The Master expresses admiration for Yen Hûi's tireless engagement with his teachings.

XX

Expresses lament and admiration for Yen Yüan's dedication to self-improvement.

XXI

The Master speaks on the theme of incomplete development.

XXII

Delivers a teaching on the respect due to youth and the importance of early achievement.

XXV

Delivers teaching on the value of reforming conduct and unfolding aims in response to admonition and advice.

XXIV

Delivers teachings on faithfulness, friendship, and self-improvement.

XXV

Delivers a saying about the unbreakable will of a common man.

XXVI

Praises Tsze-lû's lack of shame in poverty and lack of envy, but notes these are insufficient for perfect excellence.

XXVII

Delivers a metaphorical teaching on resilience and character.

XXVIII

The Master delivers a concise aphorism on the qualities of wisdom, virtue, and boldness.

XXIX

The Master shares his observations on the limitations of companionship in learning and moral development.

The Aspen-Plum

The Master interprets the poem, teaching that distance is overcome by thought.

Book X: Heang Tang

Central figure; his behaviors in village, court, temple, and daily life are described in detail.

I

Shows contrasting demeanor in village vs. formal settings.

II

Observed at court, speaking with different grades of officers and with the ruler present.

III

Displays meticulous observance of ritual propriety in receiving a visitor, adjusting his posture and attire, and reporting to the prince.

Chapter IV

Demonstrates extreme care and reverence in his physical comportment within the palace, embodying ritual propriety.

V

Depicted in ceremonial role, showing reverence and propriety.

VI

The Master's meticulous attention to dress codes illustrates his commitment to ritual propriety in daily life.

Chapter VII

Described as observing fasting rituals with meticulous care, ensuring cleanliness and proper conduct.

VIII

His detailed dietary practices and respectful demeanor during meals are described.

Chapter IX

Demonstrates his commitment to propriety by refusing to sit on an unstraight mat.

X

Observed participating in village customs with propriety, leaving after the elders and wearing court robes during the pestilence ceremony.

Chapter XI

Demonstrates ritual propriety in sending inquiries and receiving gifts, showing caution with unfamiliar medicine.

XII

Shows concern for human life over property when the stable burns down.

XIII

Shows proper conduct in receiving gifts, attending the prince, and responding to summons.

Chapter XIV

Enters the ancestral temple and asks about everything, showing his dedication to learning and ritual propriety.

Chapter XV

Demonstrates his sense of duty and ritual propriety in friendship and gift-giving.

XVI

His behavior in bed, at home, and in response to mourning dress, formal attire, and natural events is detailed.

XVII

Demonstrates proper carriage etiquette, standing straight while holding the cord and maintaining a composed posture while riding.

Chapter XVIII

Observes the hen-pheasant and comments on its season.

Book XI: Hsien Tsin

Central figure, offering judgments on his disciples and expressing grief over Yen Hûi's death.

I

Expresses his preference for the simple ceremonies and music of former times over the refined practices of his own day.

II

The Master, reflecting on his disciples and their virtues.

III

Confucius expresses a subtle lament about Hûi's uncritical acceptance.

Chapter V

Gave his elder brother's daughter to Nan Yung in marriage, showing his approval of Nan Yung's character.

VI

Responds to Chî K’ang's question about disciples who loved to learn.

VIII

Mourns the death of Yen Yüan, feeling that Heaven is destroying him.

Chapter IX

Expresses intense grief over the death of Yen Yüan, justifying his excessive mourning.

X

He forbids the grand funeral but is overruled by his disciples.

Chapter XI: On Serving Spirits and Knowing Life

Answers with a focus on the living and the known, redirecting metaphysical questions to practical ethics.

XIII

Praises Min Tsze-ch'ien for his rare but precise speech.

XIV

Criticizes Tsze-lû's lute playing, then defends his progress.

XV

Teaches the importance of the due mean, correcting Tsze-kung's assumption.

XVI

Expresses disapproval of Ch’iû's actions, disowning him as a disciple.

XIX

Defines the good man as one who does not tread in others' footsteps nor enters the sage's chamber.

XX

The Master questions the authenticity of apparent solidity and sincerity in a man's discourse.

XXI

Provides tailored advice based on each disciple's character, demonstrating his pedagogical approach.

XXII

Expresses fear for Yen Yüan's safety after being separated in K'wang.

XXIII

Defines the qualities of a great minister versus an ordinary minister.

XXIV

Criticizes Tsze-lû's appointment and expresses his dislike for glib-tongued people who undervalue learning.

XXV

Asks his disciples about their aspirations and comments on their responses, approving Tsǎng Hsî's humble and harmonious wish.

I

Defines perfect virtue as subduing oneself and returning to propriety, and details the steps of the process.

II

Provides the definition of perfect virtue, emphasizing respect, reciprocity, and blameless conduct.

III

Defines perfect virtue as cautious and slow speech, linking speech to the difficulty of action.

IV

Defines the superior man as one without anxiety or fear, grounded in self-examination.

VI

Defines intelligence and farseeing as being impervious to slander and startling statements.

Chapter VII: On Government and Trust

Explains the essentials of government, emphasizing the people's confidence as most vital.

X

Responds with guidance on faithfulness, sincerity, and the nature of delusion.

XI

Explains the principle of proper role fulfillment in government.

Chapter XII

Praises Tsze-lû's decisiveness and integrity.

XIII

The Master speaks on the purpose of governance and the ideal of a society without litigation.

XIV

Provides guidance on governance, emphasizing diligence and consistency.

XV

Teaches the value of extensive study and adherence to propriety.

XVI

Defines the superior man's conduct in relation to others.

XVII

Defines governance as rectification, emphasizing the leader's role in setting a correct example.

Chapter XVIII

Advises that the ruler's freedom from covetousness would naturally deter theft.

Chapter XIX

Responds to Chî K’ang's question about government, advocating for virtuous leadership over punishment.

XX

Explains the difference between true distinction and mere notoriety, emphasizing righteousness and humility.

XXI

Answers Fan Ch'ih's questions on virtue, evil, and delusion.

XXII

Defines benevolence as loving all men and knowledge as knowing all men, and explains the principle of employing the upright.

XXIII

Provides guidance on friendship.

Chapter I

Provides instruction on governance, emphasizing example and perseverance.

II

Provides counsel on employing officers and promoting virtue and talent.

III

Explains the necessity of rectifying names and the consequences of incorrect language.

IV

Responds to Fan Ch’ih's request and delivers a discourse on the superior man's priorities.

V

The Master speaks on the practical use of learning.

VI

Delivers a teaching on the power of personal conduct in governance.

VII

The Master makes a brief observation about the governments of Lû and Wei.

VIII

Comments on Ching's financial prudence.

Chapter IX

Advises enriching the people and then teaching them.

Chapter X

The Master speaks of his capability to govern and perfect a state.

XI

The Master speaks on the long-term effects of virtuous governance.

Chapter XII

Speaks on the time required for virtue to prevail under a royal ruler.

XIII

Delivers a teaching on the importance of self-rectification for those in government.

XIV

Questions Zan about the nature of court business, asserting his continued relevance in governance.

XV

Responds to Duke Ting's questions about the power of a single sentence to affect a country's fate.

XVI

Provides the definition of good government

Chapter XVII

Provides guidance on governance, emphasizing patience and long-term vision.

Chapter XVIII

Responds to the Duke of Sheh, defining uprightness as the mutual concealment of misconduct between father and son.

XIX

Defines perfect virtue as a combination of gravity, reverence, and sincerity.

XX

Defines the ranks of officers, emphasizing shame, filial piety, fraternal respect, and sincerity, while dismissing current officials.

Chapter XXI

The Master speaks on the challenge of finding students who embody the ideal of the due medium, and his willingness to teach those with ardent or cautious dispositions.

XXII

Quotes a southern saying and warns against inconstancy in virtue.

XXIII

Delivers a concise teaching on the demeanor of the superior man versus the mean man.

XXIV

Responds that universal approval or disapproval is insufficient; the judgment of the good and bad is more telling.

XXV

Delivers the teaching on the superior man and the mean man.

XXVI

Delivers a concise aphorism contrasting the demeanor of the superior man and the mean man.

XXVII

The Master defines the attributes that approximate virtue.

XXVIII

Defines the qualities of a scholar.

XXIX

Speaker of the teaching on the effects of good governance and preparation for war.

Chapter XXX

Warns against leading uninstructed people to war.

Book XIV: Hsien Wǎn

Central figure, offering teachings on shame, virtue, and the superior man.

I

The Master defines shame as being preoccupied with salary irrespective of good or bad governance.

II

The Master responds to a statement about repressing negative qualities, distinguishing between difficult achievement and perfect virtue.

III

Delivers a maxim on the unworthiness of a comfort-loving scholar.

IV

The Master speaks on the appropriate demeanor of language and action under good and bad government.

V

The Master delivers a teaching on virtue and speech, and on principle and boldness.

VI

Remains silent in response to Nan-kung Kwo's question but later praises him as a superior man who esteems virtue.

VII

The Master delivers a reflection on virtue and the character of superior and mean men.

Chapter VIII

The Master speaks on the nature of love and loyalty.

Chapter IX

The Master who describes the process of preparing governmental notifications.

X

The Master offers his assessments of Tsze-ch’ân, Tsze-hsî, and Kwan Chung.

XI

The Master offers a reflection on the relative difficulty of poverty and wealth.

Chapter XII

Assesses Mǎng Kung-ch’o's fitness for official roles.

XIII

Defines the complete man, first with ideal qualities and then with practical virtues.

Chapter XIV

Asks about Kung-shû Wǎn's conduct and confirms the explanation.

XV

Comments on Tsǎng Wû-chung's actions, expressing his judgment.

Chapter XVII

Defends Kwan Chung, emphasizing his beneficence.

Chapter XVIII

Defends Kwan Chung, emphasizing his great contributions over personal fidelity.

XIX

The Master comments on Hsien's conduct, praising him as accomplished.

Chapter XX

Explains why Duke Ling of Wei does not lose his state, citing the competence of his ministers.

XXI

Teaches the importance of modesty in speech.

XXII

Takes ritual purification and reports the murder to the duke, urging punishment, and then informs the chiefs of the three families.

XXIII

Provides guidance on serving a ruler.

XXIV

The Master delivers a concise aphorism on the divergent paths of the superior and mean man.

XXV

The Master delivers a critique on the purpose of learning.

XXVI

Receives the messenger and questions him about Chü Po-yü's activities, then praises the messenger's reply.

Chapter XXVII

Delivers a saying about the limits of responsibility based on office.

XXIX

Delivers a maxim on the superior man's conduct.

The Way of the Superior Man

Humbly disclaims equality with the ideal of the superior man, yet his disciple sees the qualities in him.

XXXI

Criticizes Tsze-kung's habit of comparing men, indicating that he himself does not have leisure for this.

XXXII

Expresses his concern for his own ability rather than being known by others.

XXXIII

The Master speaks on the qualities of the superior man.

XXXIV

Defends his conduct against accusations of being an insinuating talker, expressing his hatred of obstinacy.

XXXV

The Master offers a brief but profound analogy about the nature of true quality.

XXXVI

The Master responds to a question about recompensing injury with kindness, advocating justice for injury and kindness for kindness.

XXXVII

Expresses his sense of isolation and clarifies that his purpose is understood only by Heaven.

XXXVIII

Responds with a fatalistic view, attributing the advancement or decline of his principles to fate.

XXXIX

The Master explains the different circumstances under which worthy men withdraw from the world or from service.

XL

The Master identifies seven men who have withdrawn from the world.

XLI

Referred to as Mr. K’ung; noted for knowing the impracticable nature of the times yet continuing his efforts.

XLII

Playing a musical stone in Wei, he responds to a critic's remarks about his persistence.

XLIII

Explains that the three-year silence during mourning was a custom of all ancient sovereigns, not just Kâo-tsung.

XLIV

Teaches that rulers who love propriety inspire willing service from the people.

XLV

Defines the superior man as one who cultivates himself to bring rest to others and all people.

XLVI

The Master admonishes Yüan Zang for his lack of humility and virtue.

XLVII

Observes the youth's behavior and criticizes his lack of humility and eagerness for status.

Book XV: Wei Ling Kung

Central figure; responds to questions and delivers teachings on virtue, governance, and the superior man.

I

Declines to discuss military tactics with the Duke Ling of Wei, stating he has only learned about sacrificial vessels. Later, he teaches Tsze-lû about the superior man's endurance of want.

II

The Master reveals the unifying principle behind his learning.

III

Speaks to Yû about the rarity of those who know virtue.

Chapter IV

The Master presents Shun as the ideal ruler who governs through dignified inaction.

V

Advises Tsze-chang on the importance of sincere words and honourable actions for being appreciated everywhere.

VI

Praises the qualities of Yû and Chü Po-yü.

VII

Delivers a teaching on the wisdom of knowing when to speak.

VIII

Delivers a maxim on the priority of virtue over life.

Chapter IX

Provides guidance on virtue, emphasizing preparation and association with the worthy.

X

Provides guidance on governance, emphasizing the use of ancient customs and the rejection of corrupting influences.

XI

Delivers a proverb-like warning about foresight.

Chapter XII

Expresses his lament that he has not seen one who loves virtue as he loves beauty.

XIII

The Master delivers a critique of Tsang Wǎn's failure to advance a worthy individual.

XIV

Delivers a maxim on self-requirement and leniency toward others.

XV

The Master speaks on the necessity of habitual self-questioning for learning.

Chapter XVI

The Master delivers a critical observation on the futility of idle talk and petty shrewdness.

XVII

Defines the qualities of the superior man.

Chapter XVIII

Teaches about the superior man's focus on self-improvement rather than seeking recognition.

XIX

The Master expresses the superior man's desire for a lasting reputation.

XX

Delivers a concise aphorism on the inward focus of the superior man versus the outward focus of the mean man.

XXI

Defines the demeanor of the superior man.

Chapter XXII

Delivers a maxim on the impartial judgment of words and people.

XXIII

Provides the principle of reciprocity as the lifelong rule.

XXIV

The Master speaks about his method of evaluating others, emphasizing propriety in praise and blame.

XXV

The Master laments the loss of scholarly honesty and communal generosity in his time.

XXVI

Delivers a concise warning on the dangers of specious words and impatience.

XXVII

The Master speaks on the necessity of examining cases when a man is hated or liked by the multitude.

XXVIII

The Master speaks on the relationship between a person and the principles they follow.

XXIX

Teaches about the necessity of reforming faults.

The Value of Learning over Mere Thinking

The Master shares his personal experience that thinking alone is useless, advocating for learning as the superior path.

XXXI

Delivers a teaching on the superior man's focus on truth over material concerns.

XXXII

The Master delivers a discourse on the interplay of knowledge, virtue, dignity, and propriety in governance.

XXXIII

The Master delivers a teaching on the nature of the superior man versus the small man.

XXXIV

The Master speaks on the value of virtue.

XXXV

Stresses the personal duty of every individual to cultivate virtue.

XXXVI

Defines the superior man's firmness as correct and principled.

XXXVII

The Master delivers a teaching on the proper attitude of a minister towards his prince, prioritizing duty over salary.

Chapter XXXVIII

The Master declares that teaching should not discriminate between classes.

Chapter XXXIX

Delivers a concise aphorism on the incompatibility of divergent courses.

XL

States that language's sole requirement is to convey meaning.

XLI

Guides the blind music-master with detailed instructions, exemplifying ritual propriety.

Book XVI: Ke She

Central figure delivering teachings on governance, friendship, self-cultivation, and propriety.

I

Criticizes his disciples for failing to guide their chief properly and advocates for cultivating virtue to attract distant peoples.

II

Central speaker, outlining the consequences of good versus bad government on the distribution of power.

III

Comments on the political decline and the shift of power.

Chapter IV

The Master imparts wisdom on the nature of advantageous and injurious friendships.

V

Delivers the teaching on beneficial and harmful enjoyments.

VI

The Master delivers a teaching on proper conduct in the presence of a superior.

VII

Delivers the teaching on the three things to guard against.

VIII

Teaches the distinction between the superior man and the mean man in their attitudes toward Heaven, great men, and sages.

IX

Classifies men by their innate or acquired knowledge, placing those who learn above those who do not.

Chapter X

Delivers the teaching on the nine considerations of the superior man.

Chapter XI

The Master speaks, observing the scarcity of those who pursue good and avoid evil, and the even greater rarity of those who live in retirement to study and practice righteousness.

XIII

Emphasizes the necessity of learning the Odes and the rules of Propriety to his son Po-yü.

Book XVII: Yang Ho

Central figure throughout; discusses governance, learning, virtue, and propriety.

I

Avoids Yang Ho's summons but ultimately agrees to enter office after being challenged.

II

The Master delivers a concise observation on the role of practice in shaping human character.

III

Delivers a statement on the unchangeable nature of the highest wise and lowest stupid.

Chapter IV

Visits Wû-ch’ǎng, hears music, and engages in playful exchange with Tsze-yû.

V

Inclined to accept the invitation from the rebellious Kung-shan Fû-zâo, seeing a potential opportunity to restore the ways of the eastern Châu.

VI

Defines perfect virtue as the practice of five qualities: gravity, generosity, sincerity, earnestness, and kindness.

Chapter VII

Inclined to accept Pî Hsî's invitation, defends his integrity with metaphors.

VIII

Teaches Yû about the six becloudings that arise from loving virtues without learning.

Chapter IX

The Master exhorts his disciples to study the Odes, detailing their practical and moral uses.

Chapter X

The Master instructs his son on the importance of studying the odes.

Chapter XI

The Master speaks, challenging the common perception of propriety and music as mere external trappings.

Chapter XII

Delivers a moral judgment on hypocrisy and inner weakness.

XIII

Delivers a sharp critique of village conformists as thieves of virtue.

XIV

Warns against the careless repetition of hearsay, stating it casts away virtue.

XV

The Master delivers a critique of mean creatures in service to a prince.

XVI

The Master reflects on the changing nature of human failings, contrasting the virtues of antiquity with the degeneracy of his own time.

Chapter XVII

Delivers a cautionary statement about the incompatibility of flattering speech and virtue.

Chapter XVIII

Expresses his hatred for corrupting influences that undermine virtue and propriety.

XIX

Expresses a preference for not speaking, using Heaven's silent operation as a model.

XX

Declines to see Zû Pei on the pretext of sickness, but then plays and sings so that Zû Pei hears him, showing his deliberate action.

XXI

Defends the three-year mourning period, linking it to the natural bond between parent and child, and criticizes Tsâi Wo's lack of virtue.

Chapter XXII

Expresses disapproval of idle indulgence and suggests that even games are better than doing nothing.

XXIII

Explains that righteousness is of highest importance, and valour without it leads to negative outcomes.

XXIV

Explains the hatreds of the superior man, condemning those who proclaim evil, slander superiors, lack propriety, or have contracted understanding.

XXV

Offers a practical observation on the challenges of managing relationships with those of lower status.

XXVI

Delivers a maxim on the permanence of character by age forty.

Book XVIII: Wei Tsze

Central figure; discusses recluses, engages with them, and articulates his philosophy on taking office and performing righteous duties.

I

Acknowledges the three men of virtue of the Yin dynasty.

Chapter III

The subject of Duke Ching's deliberation; he departs upon hearing the Duke's refusal to use his doctrines.

Chapter IV

Departs from Lû after the ruler neglects court for three days due to the gift of female musicians.

V

Alights to converse with Chieh-yü but is rebuffed.

VI

Passes by the field and sends Tsze-lû to inquire for the ford; reflects on the impossibility of withdrawing from human society.

VII

Identifies the old man as a recluse and sends Tsze-lû back to see him.

VIII

Evaluates the conduct of various recluses and declares his own flexible approach.

IX

Implied observer of the musicians' departure, reflecting on the state of ritual music.

Chapter XVII

His teaching on mourning is quoted by Tsǎng.

Chapter XVIII

His teaching is cited regarding filial piety.

XXII

Referred to as Chung-nî, his learning is the subject of the dialogue, with Tsze-kung defending his ability to learn from all.

XXIII

Referred to as 'my Master' and 'Chung-nî'; his depth and virtue are likened to a high wall hiding an ancestral temple.

XXIV

Referred to as Chung-nî, the sage whose virtue is unassailable.

XXV

Praised by Tsze-kung as a sage whose rule would bring harmony and prosperity.

Yâo Yüeh

The Master instructs Tsze-chang on the principles of good government, outlining the five excellent and four bad things, and concludes with the necessity of knowing Heaven's ordinances, propriety, and words.

II

The Master explains the five excellent things and four bad things in governance.

III

Delivers teachings on the importance of Heaven's ordinances, propriety, and the power of words.