Book I

Confucius poses rhetorical questions about the pleasures of learning, friendship, and the contentment of the virtuous man who seeks no external recognition.

Yu establishes that filial piety and fraternal submission form the foundation for not offending superiors and avoiding confusion, and are the root of all benevolent actions.

Yu claims that when the superior man establishes what is fundamental—filial piety and fraternal submission—all other virtuous conduct naturally follows.

Confucius asserts that fine words and insinuating appearance are rarely associated with true virtue, cautioning against superficial displays.

Tsang describes his method of examining himself daily on three points: faithfulness in business, sincerity with friends, and mastery of the teacher's instructions.

Confucius outlines the necessary conditions for ruling a country of significant size: reverent attention to business and sincerity, economy, love for people, and proper employment of labor.

Confucius prescribes the virtues youth should cultivate: filial piety at home, respect for elders abroad, earnestness, truthfulness, universal love, and cultivation of good friendships, with polite studies as supplementary.

Tsze-hsia argues that true learning is evidenced not by formal study but by withdrawing from superficial pursuits and dedicating oneself with sincerity to virtue, parental service, loyalty, and honest friendship.

Confucius asserts that a scholar without gravity cannot command veneration and will lack solid learning.

Confucius identifies faithfulness and sincerity as the foundational principles to uphold.

Confucius advises against forming friendships with those morally inferior to oneself.

Confucius encourages fearless abandonment of one's faults.

Tsang argues that proper observance of funeral rites for parents and ongoing ancestral sacrifice ceremonies will restore the virtue of the people.

Tsze-ch'in asks Tsze-kung whether Confucius actively requests information about a country's government or receives it passively.

Tsze-kung explains that Confucius's virtues—benignity, uprightness, courtesy, temperance, and complaisance—enable him to gain information, distinguishing his mode of inquiry from ordinary men.

Confucius provides a standard for assessing filial piety: observing a son's conduct after his father's death and whether he maintains the father's way for three years.

Yu argues that in practicing the rules of propriety, natural ease should be prized as the excellent quality, applicable to matters both small and great.

Yu qualifies his previous point by cautioning that manifesting ease without regulating it by the rules of propriety is improper.

Yu states that when agreements follow rightness, words can be trusted; when respect follows propriety, shame is avoided; and when one seeks guidance from proper persons, they become reliable teachers.

Confucius describes the virtuous man as one who does not seek gratification in food or comfort in dwelling, is earnest and careful in speech, and frequently seeks the company of principled men for self-correction.

Tsze-kung asks whether a poor man without flattery and a rich man without pride are virtuous; Confucius acknowledges their merit but ranks those who are cheerful while poor and reverent of propriety while rich as superior.

Tsze-kung cites the Book of Poetry to show that Confucius's teaching about gradual refinement parallels the poetic image of cutting, filing, carving, and polishing.

Confucius expresses satisfaction with Tsze-kung's intelligence, noting that when he explains one point, Tsze-kung understands its proper implications.

Confucius declares that he is not troubled by others' ignorance of him but is concerned with his own knowledge of others.