Book IV

Confucius claims that virtuous manners constitute the excellence of a neighborhood, and that a wise person would select a residence where such virtue prevails.

The Master asserts that the non-virtuous cannot endure hardship or enjoyment, while the virtuous rest in virtue and the wise seek it.

Confucius claims that only the truly virtuous man has the capacity to properly love or hate others.

The Master teaches that setting one's will on virtue prevents the practice of wickedness.

Confucius distinguishes between the desire for riches and honors versus their pursuit through proper means, and advocates not avoiding poverty except through proper ways.

The Master argues that a superior man who abandons virtue cannot fulfill the requirements of that title.

Confucius emphasizes that the superior man maintains virtue constantly, even in casual moments and in seasons of danger.

The Master expresses that he has never encountered a person who truly loved virtue above all else or hated what is not virtuous.

Confucius questions whether anyone can devote their strength to virtue for a single day, and claims he has not seen a case where strength would be insufficient.

The Master reiterates his doubt that such a case of insufficient strength exists.

The Master teaches that observing a man's faults, which are characteristic of his class, can reveal that he is virtuous.

Confucius claims that if a man hears the right way in the morning, he may die in the evening without regret.

The Master judges that a scholar who is ashamed of bad clothes and bad food while claiming to pursue truth is not fit to be discussed with.

The Master states that the superior man in the world does not prejudge for or against anything, but follows what is right.

Confucius contrasts the superior man who thinks of virtue and law with the small man who thinks of comfort and personal favors.

The Master teaches that acting with constant view to one's own advantage will be much murmured against.

Confucius argues that if a prince can govern his kingdom with the propriety of ritual rules, he will face no difficulty; if not, such rules are useless.

The Master prescribes that a man should not concern himself with lacking a place or being unknown, but rather with fitting himself for place and becoming worthy to be known.

Confucius tells Shan that his doctrine is one of all-pervading unity, which the disciple Tsang later explains as being true to the principles of nature and exercising benevolence to others.

The Master contrasts the superior man whose mind is conversant with righteousness against the mean man whose mind is occupied with gain.

Confucius teaches that seeing worthy men should inspire imitation, while seeing men of contrary character should prompt inward self-examination.

The Master instructs that a son may remonstrate with his parents gently, maintain reverence even if unheeded, and accept punishment without complaint.

Confucius prescribes that while parents are alive, the son may not travel to a distance without maintaining a fixed dwelling place.

The Master teaches that if a son does not alter from the way of his father for three years, he may be called filial.

Confucius prescribes that the years of parents must be kept in memory as occasions for both joy and fear.

The Master explains that the ancients did not readily speak because they feared their actions would not measure up to their words.

Confucius asserts that the cautious seldom err.

The Master teaches that the superior man wishes to be slow in his speech and earnest in his conduct.

Confucius claims that virtue is not left to stand alone, as those who practice it will gain neighbors.

Tsze-yu cautions that frequent remonstrances with a prince lead to disgrace, and frequent reproofs between friends make the friendship distant.