urning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness;-theirs is indeed a hard case."
The Master said, "The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man."
The Master said, "The superior man is distressed by his want of ability. He is not distressed by men’s not knowing him."
The Master said, "The superior man dislikes the thought of his name not being mentioned after his death."
The Master said, "What the superior man seeks, is in himself. What the mean man seeks, is in others."
The Master said, "The superior man is dignified, but does not wrangle. He is sociable, but not a partisan."
The Master said, "The superior man does not promote a man simply on account of his words, nor does he put aside good words because of the man."
Tsze-kung asked, saying, "Is there one word which may serve as a rule of practice for all one’s life?" The Master said, "Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others."
The Master said, "In my dealings with men, whose evil do I blame, whose goodness do I praise, beyond what is proper? If I do sometimes exceed in praise, there must be ground for it in my examination of the individual.
"This people supplied the ground why the three dynasties pursued the path of straightforwardness."
The Master said, "Even in my early days, a historiographer would leave a blank in his text, and he who had a horse would lend him to another to ride. Now, alas! there are no such things."
The Master said, "Specious words confound virtue. Want of forbearance in small matters confounds great plans."
The Master said, "When the multitude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case."The Master said, "A man can enlarg
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