Confucius: The Analects

Confucius

• Editore: Amber Books Ltd
• Anno: 2016
• ISBN:
  9781782744191
• Argomento: Theology & Religion
• Categoria: Asian Religions

You may rob the Three Armies of their commander, but you cannot deprive the humblest peasant of his opinion – Confucius ( Analects 9.25) The Analects of Confucius has been one of the most widely read and studied books in China for the last 2,000 years, and continues to have a substantial influence on thought and values today. His words largely concern ethics, morality within the family, within marriage and within government, social relationships, justice and sincerity, valour and virtue. But whether you regard this as high philosophy or self- help for all the ages, whether your interest is in Chinese culture or leadership, whether it is spirituality or success that occupies your thoughts, Confucius has wise and accessible things to say about them all.
This complete edition of the Analects, which is made up of 20 books of brief passages from Confucius and his disciples, is presented with a new introduction and new editorial notes.
Beautifully produced in traditional Chinese binding and with a timeless design, Confucius: The Analects will appeal to anyone interested in philosophy, spirituality and Chinese culture.

BOOK XIV

Hsien Wan

CHAPTER I	Hsien asked what was shameful. The Master said, ‘When good government prevails in a state, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary; this is shameful.’
CHAPTER II	1. ‘When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue.’ 2. The Master said, ‘This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed perfect virtue.’
CHAPTER III	The Master said, ‘The scholar who cherishes the love of comfort is not fit to be deemed a scholar.’
CHAPTER IV	The Master said, ‘When good government prevails in a state, language may be lofty and bold, and actions the same. When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve.’
CHAPTER V	The Master said, ‘The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle.’
CHAPTER VI	Nan-kung Kwo, submitting an inquiry to Confucius, said, ‘I was skillful at archery, and Ao could move a boat along upon the land, but neither of them died a natural death. Yu and Chi personally wrought at the toils of husbandry, and they became possessors of the kingdom.’ The Master made no reply; but when Nan-kung Kwo went out, he said, ‘A superior man indeed is this! An esteemer of virtue indeed is this!’
CHAPTER VII	The Master said, ‘Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous.’
CHAPTER VIII	The Master said, ‘Can there be love which does not lead to strictness with

64

貧而無怨難，富而無驕易

‘To be poor without murmuring is difficult.
To be rich without being proud is easy.’

	its object? Can there be loyalty which does not lead to the instruction of its object?’
CHAPTER IX	The Master said, ‘In preparing the governmental notifications, P’i Shan first made the rough draft; Shi-shu examined and discussed its contents; Tsze-yu, the manager of foreign intercourse, then polished the style; and, finally, Tsze- ch’an of Tung-li gave it the proper elegance and finish.’
CHAPTER X	1. Some one asked about Tsze-ch’an. The Master said, ‘He was a kind man.’ 2. He asked about Tsze-hsi. The Master said, ‘That man! That man!’ 3. He asked about Kwan Chung. ‘For him,’ said the Master, ‘the city of Pien, with three hundred families, was taken from the chief of the Po family, who did not utter a murmuring word, though, to the end of his life, he had only coarse rice to eat.’
CHAPTER XI	The Master said, ‘To be poor without murmuring is difficult. To be rich without being proud is easy.’
CHAPTER XII	The Master said, ‘Mang Kung-ch’o is more than fit to be chief officer in the families of Chao and Wei, but he is not fit to be great officer to either of the States Tang or Hsieh.’
CHAPTER XIII	1. Tsze-lu asked what constituted a COMPLETE man. The Master said, ‘Suppose a man with the knowledge of Tsang Wu-chung, the freedom from covetousness of Kung-ch’o, the bravery of Chwang of Pien, and the varied talents of Zan Ch’iu; add to these the accomplishments of the rules of propriety and music: such a one might be reckoned a COMPLETE man.’ 2. He then added, ‘But what is the necessity for a complete man of the present day to have all these things? The man, who in the view of gain, thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement however far back it extends: such a man may be reckoned a COMPLETE man.’

65

夫子時然後言，人不厭其言

‘My master speaks when it is time to speak, and so men do not
get tired of his speaking.’

CHAPTER XIV	1. The Master asked Kung-ming Chia about Kung-shu Wan, saying, ‘Is it true that your master speaks not, laughs not, and takes not?’ 2. Kung-ming Chia replied, ‘This has arisen from the reporters going beyond the truth. My master speaks when it is the time to speak, and so men do not get tired of his speaking. He laughs when there is occasion to be joyful, and so men do not get tired of his laughing. He takes when it is consistent with righteousness to do so, and so men do not get tired of his taking.’ The Master said, ‘So! But is it so with him?’
CHAPTER XV	The Master said, ‘Tsang Wu-chung, keeping possession of Fang, asked of the duke of Lu to appoint a successor to him in his family. Although it may be said that he was not using force with his sovereign, I believe he was.’
CHAPTER XVI	The Master said, ‘The duke Wan of Tsin was crafty and not upright. The duke Hwan of Ch’i was upright and not crafty.’
CHAPTER XVII	1. Tsze-lu said, ‘The Duke Hwan caused his brother Chiu to be killed, when Shao Hu died with his master, but Kwan Chung did not die. May not I say that he was wanting in virtue?’ 2. The Master said, ‘The Duke Hwan assembled all the princes together, and that not with weapons of war and chariots: it was all through the influence of Kwan Chung. Whose beneficence was like his? Whose beneficence was like his?’
CHAPTER XVIII	1. Tsze-kung said, ‘Kwan Chu...