An excerpt from the original text.(complete · 1560 words)
OOK VII. SHU R.
CHAP. I. The Master said, 'A transmitter and not a maker,
believing in and loving the ancients, I venture to compare myself
with our old P'ang.'
CHAP. II. The Master said, 'The silent treasuring up of
knowledge; learning without satiety; and instructing others without
being wearied:-- which one of these things belongs to me?'
CHAP. III. The Master said, 'The leaving virtue without proper
cultivation; the not thoroughly discussing what is learned; not being
able to move towards righteousness of which a knowledge is
gained; and not being able to change what is not good:-- these are
the things which occasion me solicitude.'
CHAP. IV. When the Master was unoccupied with business, his
manner was easy, and he looked pleased.
CHAP. V. The Master said, 'Extreme is my decay. For a long
time, I have not dreamed, as I was wont to do, that I saw the duke
of Chau.'
CHAP. VI. 1. The Master said, 'Let the will be set on the path
of duty.
2. 'Let every attainment in what is good be firmly grasped.
3. 'Let perfect virtue be accorded with.
4. 'Let relaxation and enjoyment be found in the polite arts.'
CHAP. VII. The Master said, 'From the man bringing his
bundle of dried flesh for my teaching upwards, I have never
refused instruction to any one.'
CHAP. VIII. The Master said, 'I do not open up the truth to
one who is not eager to get knowledge, nor help out any one who is
not anxious to explain himself. When I have presented one corner
of a subject to any one, and he cannot from it learn the other three,
I do not repeat my lesson.'
CHAP. IX. 1. When the Master was eating by the side of a
mourner, he never ate to the full.
2. He did not sing on the same day in which he had been
weeping.
CHAP. X. 1. The Master said to Yen Yuan, 'When called to
office, to undertake its duties; when not so called, to lie retired;-- it
is only I and you who have attained to this.'
2. Tsze-lu said, 'If you had the conduct of the armies of a
great State, whom would you have to act with you?'
3. The Master said, 'I would not have him to act with me, who
will unarmed attack a tiger, or cross a river without a boat, dying
without any regret. My associate must be the man who proceeds to
action full of solicitude, who is fond of adjusting his plans, and then
carries them into execution.'
CHAP. XI. The Master said, 'If the search for riches is sure to
be successful, though I should become a groom with whip in hand
to get them, I will do so. As the search may not be successful, I will
follow after that which I love.'
CHAP. XII. The things in reference to which the Master
exercised the greatest caution were -- fasting, war, and sickness.
CHAP. XIII. When the Master was in Ch'i, he heard the Shao,
and for three months did not know the taste of flesh. 'I did not
think'' he said, 'that music could have been made so excellent as
this.'
CHAP. XIV. 1. Yen Yu said, 'Is our Master for the ruler of
Wei?' Tsze-kung said, 'Oh! I will ask him.'
2. He went in accordingly, and said, 'What sort of men were
Po-i and Shu-ch'i?' 'They were ancient worthies,' said the Master.
'Did they have any repinings because of their course?' The Master
again replied, 'They sought to act virtuously, and they did so; what
was there for them to repine about?' On this, Tsze-kung went out
and said, 'Our Master is not for him.'
CHAP. XV. The Master said, 'With coarse rice to eat, with
water to drink, and my bended arm for a pillow;-- I have still joy in
the midst of these things. Riches and honours acquired by
unrighteousness, are to me as a floating cloud.'
CHAP. XVI. The Master said, 'If some years were added to my
life, I would give fifty to the study of the Yi, and then I might come
to be without great faults.'
CHAP. XVII The Master's frequent themes of discourse were--
the Odes, the History, and the maintenance of the Rules of
Propriety. On all these he frequently discoursed.
CHAP. XVIII. 1. The Duke of Sheh asked Tsze-lu about
Confucius, and Tsze-lu did not answer him.
2. The Master said, 'Why did you not say to him,-- He is
simply a man, who in his eager pursuit (of knowledge) forgets his
food, who in the joy of its attainment forgets his sorrows, and who
does not perceive that old age is coming on?'
CHAP. XIX. The Master said, 'I am not one who was born in
the possession of knowledge; I am one who is fond of antiquity, and
earnest in seeking it there.'
CHAP. XX. The subjects on which the Master did not talk,
were-- extraordinary things, feats of strength, disorder, and
spiritual beings.
CHAP. XXI. The Master said, 'When I walk along with two
others, they may serve me as my teachers. I will select their good
qualities and follow them, their bad qualities and avoid them.'
CHAP. XXII. The Master said, 'Heaven produced the virtue
that is in me. Hwan T'ui-- what can he do to me?'
CHAP. XXIII. The Master said, 'Do you think, my disciples, that
I have any concealments? I conceal nothing from you. There is
nothing which I do that is not shown to you, my disciples;-- that is
my way.'
CHAP. XXIV. There were four things which the Master
taught,-- letters, ethics, devotion of soul, and truthfulness.
CHAP. XXV. 1. The Master said, 'A sage it is not mine to see;
could I see a man of real talent and virtue, that would satisfy me.'
2. The Master said, 'A good man it is not mine to see; could I
see a man possessed of constancy, that would satisfy me.
3. 'Having not and yet affecting to have, empty and yet
affecting to be full, straitened and yet affecting to be at ease:-- it is
difficult with such characteristics to have constancy.'
CHAP. XXVI. The Master angled,-- but did not use a net. He
shot,-- but not at birds perching.
CHAP. XXVII. The Master said, 'There may be those who act
without knowing why. I do not do so. Hearing much and selecting
what is good and following it; seeing much and keeping it in
memory:-- this is the second style of knowledge.'
CHAP. XXVIII. 1. It was difficult to talk (profitably and
reputably) with the people of Hu-hsiang, and a lad of that place
having had an interview with the Master, the disciples doubted.
2. The Master said, 'I admit people's approach to me without
committing myself as to what they may do when they have retired.
Why must one be so severe? If a man purify himself to wait upon
me, I receive him so purified, without guaranteeing his past
conduct.'
CHAP. XXIX. The Master said, 'Is virtue a thing remote? I wish
to be virtuous, and lo! virtue is at hand.'
CHAP. XXX. 1. The minister of crime of Ch'an asked whether
the duke Chao knew propriety, and Confucius said, 'He knew
propriety.'
2. Confucius having retired, the minister bowed to Wu-ma Ch'i
to come forward, and said, 'I have heard that the superior man is
not a partisan. May the superior man be a partisan also? The prince
married a daughter of the house of Wu, of the same surname with
himself, and called her,-- "The elder Tsze of Wu." If the prince
knew propriety, who does not know it?'
3. Wu-ma Ch'i reported these remarks, and the Master said, 'I
am fortunate! If I have any errors, people are sure to know them.'
CHAP. XXXI. When the Master was in company with a person
who was singing, if he sang well, he would make him repeat the
song, while he accompanied it with his own voice.
CHAP. XXXII. The Master said, 'In letters I am perhaps equal
to other men, but the character of the superior man, carrying out in
his conduct what he professes, is what I have not yet attained to.'
CHAP. XXXIII. The Master said, 'The sage and the man of
perfect virtue;-- how dare I rank myself with them? It may simply
be said of me, that I strive to become such without satiety, and
teach others without weariness.' Kung-hsi Hwa said, 'This is just
what we, the disciples, cannot imitate you in.'
CHAP. XXXIV. The Master being very sick, Tsze-lu asked leave
to pray for him. He said, 'May such a thing be done?' Tsze-lu
replied, 'It may. In the Eulogies it is said, "Prayer has been made
for thee to the spirits of the upper and lower worlds."' The Master
said, 'My praying has been for a long time.'
CHAP. XXXV. The Master said, 'Extravagance leads to
insubordination, and parsimony to meanness. It is better to be
mean than to be insubordinate.'
CHAP. XXXVI. The Master said, 'The superior man is satisfied
and composed; the mean man is always full of distress.'
CHAP. XXXVII. The Master was mild, and yet dignified;
majestic, and yet not fierce; respectful, and yet easy.
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Let's Analyse the Pattern
True authority comes from acknowledging limitations and committing to continuous learning rather than pretending to have all the answers.
Why This Matters
Connect literature to life
This chapter teaches how to distinguish between genuine humility that builds trust and false modesty that manipulates or undermines confidence.
Practice This Today
This week, notice when someone admits they don't know something—watch how others respond and whether it increases or decreases your trust in that person.
Now let's explore the literary elements.
Key Quotes & Analysis
"I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself."
Context: Explaining his teaching philosophy and why he won't waste time on unmotivated students
This reveals Confucius's practical approach to education. He's willing to help anyone, but only if they show genuine effort and curiosity. He won't chase after people or force-feed wisdom to those who don't want it.
In Today's Words:
I won't bend over backwards to help someone who doesn't really want to learn or improve themselves.
"When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson."
Context: Continuing his explanation of how he teaches and what he expects from students
This shows his belief that real learning requires active thinking from the student. He'll give you the foundation, but you need to build on it yourself. It's about developing critical thinking, not memorization.
In Today's Words:
If I show you how to do something once and you can't figure out how to apply it to similar situations, I'm not going to keep explaining it over and over.
"With coarse rice to eat, with water to drink, and my bended arm for a pillow, I have still joy in the midst of these things."
Context: Describing how he finds contentment with simple living conditions
This demonstrates that happiness doesn't depend on material wealth or comfort. When you're living according to your values and principles, you can find joy even in basic circumstances.
In Today's Words:
I can be happy with simple food, basic shelter, and no fancy stuff as long as I'm living right.
"The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied - which one of these things belongs to me?"
Context: Reflecting on his own abilities and wondering if he truly embodies the qualities he values
This shows remarkable humility from someone considered a great teacher. He's genuinely uncertain about his own progress and constantly questioning whether he's living up to his ideals.
In Today's Words:
Am I really good at learning quietly, never getting tired of studying, and helping others without getting burned out? I honestly don't know.
Thematic Threads
Personal Growth
In This Chapter
Confucius models lifelong learning, constantly questioning his own development and seeking improvement
Development
Deepens from earlier focus on external behavior to internal self-reflection
In Your Life:
You might recognize this when you catch yourself either pretending to know something you don't, or when you find genuine teachers who admit their own learning edges.
Class
In This Chapter
He teaches anyone willing to learn, regardless of background, but expects genuine effort in return
Development
Evolves from social hierarchy discussions to merit-based accessibility
In Your Life:
This shows up when you have to decide whether to help someone who might not appreciate the effort, or when you're seeking mentorship yourself.
Identity
In This Chapter
Confucius defines himself as a transmitter of wisdom rather than an originator, finding identity in service
Development
Builds on earlier themes about finding purpose beyond personal advancement
In Your Life:
You face this choice between building your reputation versus genuinely helping others succeed, even when they might get the credit.
Social Expectations
In This Chapter
He adjusts his behavior contextually but maintains core principles, showing flexibility without compromise
Development
Expands earlier discussions about proper behavior to include situational awareness
In Your Life:
This appears when you need to adapt your communication style for different people while staying true to your values.
Human Relationships
In This Chapter
His teaching style requires students to actively participate and think, creating partnership rather than dependency
Development
Develops from general relationship principles to specific mentoring dynamics
In Your Life:
You see this when deciding how much to help someone versus letting them figure things out for themselves.
You now have the context. Time to form your own thoughts.
Discussion Questions
- 1
Confucius describes himself as someone who 'loves the old ways and works hard to understand them' rather than someone who creates new ideas. What does this tell us about his approach to learning and leadership?
analysis • surface - 2
Why might Confucius's willingness to admit what he doesn't know actually make him more effective as a teacher and leader, rather than less?
analysis • medium - 3
Think about someone you really trust at work, in your family, or in your community. Do they tend to admit when they don't know something, or do they always act like they have the answers?
application • medium - 4
Confucius says he only teaches students who bring their own curiosity and effort—he shows them 'one corner' and expects them to figure out the other three. How would you apply this principle in your own life when helping others?
application • deep - 5
What does Confucius's balance of high standards with realistic expectations reveal about sustainable personal growth and relationships?
reflection • deep
Critical Thinking Exercise
Map Your Learning Gaps
Make a list of three areas in your life where you regularly interact with others—work, family, community, hobbies. For each area, identify one thing you often pretend to understand better than you actually do. Then write down one specific question you could ask to learn more, and one person who might help you understand it better.
Consider:
- •Notice the difference between admitting ignorance to learn versus admitting ignorance to avoid responsibility
- •Consider how asking genuine questions might change the dynamic in your relationships
- •Think about what stops you from asking these questions—fear of looking stupid, pride, or something else
Journaling Prompt
Write about a time when someone's willingness to say 'I don't know' actually made you trust them more. What was different about how they handled their uncertainty compared to people who bluff their way through?
Coming Up Next...
Chapter 8: Leadership Without Ego
The next section shifts focus to historical examples and the qualities that make someone truly great. Confucius will examine what we can learn from ancient leaders and how their examples apply to our own lives.
