Book V

Confucius judges that despite Kung-ye Ch'ang's imprisonment, he had committed no crime and was therefore worthy of marriage, offering him his own daughter.

Confucius asserts that Nan Yung's virtue makes him either fit for office in good times or safe from punishment in bad times, warranting marriage to his brother's daughter.

Confucius marvels at Tsze-chien's virtue, implying that such character could only develop in a virtuous environment like Lu.

When Tsze-kung asks about his own merits, Confucius characterizes him as a specialized, refined tool rather than a common vessel.

Someone criticizes Yung for not being quick with his tongue, despite his virtue.

Confucius argues that eloquence and quick speech typically breed hatred rather than good, so he does not fault Yung for lacking it.

When Confucius suggests official employment, Ch'i-tiao K'ai declines due to lacking confidence, which Confucius praises.

Confucius expresses despair that his doctrines are not gaining acceptance, saying he would float away if anyone would join him.

Upon hearing Yu's willingness to follow, Confucius criticizes him for loving boldness more than wisdom and failing to exercise careful judgment.

Mang Wu asks whether Tsze-lu possesses perfect virtue, and Confucius initially claims not to know.

Upon further questioning, Confucius acknowledges that Tsze-lu could manage military affairs in a large kingdom, but still refuses to declare him perfectly virtuous.

Confucius asserts that Ch'iu could govern a large city or clan, but refrains from declaring him perfectly virtuous.

Confucius states that Ch'ih could serve as a courtly diplomat greeting visitors, but again withholds judgment of perfect virtue.

Confucius asks Tsze-kung to compare himself with Hui to draw out a lesson about relative merit.

Tsze-kung admits that Hui learns comprehensively from one point while he only learns a second point, acknowledging his inferiority.

Confucius agrees emphatically that Tsze-kung is not equal to Hui, reinforcing the comparison.

Confucius scolds Tsai Yu for sleeping during the day, comparing him to rotten wood and unfit earth that cannot be improved.

Confucius explains that Tsai Yu taught him to stop trusting words alone and instead observe actual conduct.

Confucius claims he has never encountered a truly firm and unbending person.

When someone suggests Shan Ch'ang as an example, Confucius rejects him as being too controlled by his passions to be truly unbending.

Tsze-kung expresses his commitment not to do to others what he would not wish them to do to him.

Confucius judges that Tsze-kung has not achieved the full standard of virtue, implying that negative reciprocity alone is insufficient.

Tsze-kung observes that while Confucius's principles and descriptions can be heard, his discourses on human nature and Heaven's way remain inaccessible.

Tsze-lu demonstrates commitment by fearing to hear new teachings before fully practicing previous ones.

Confucius explains that Kung-wan's title derives from his active nature, love of learning, and humility in asking inferiors for guidance.

Confucius catalogs Tsze-ch'an's virtues: humility in self-conduct, respect toward superiors, kindness in nourishing people, and justice in ordering them.

Confucius commends Yen P'ing for maintaining the same respect toward acquaintances over long periods rather than diminishing it.

Confucius questions the wisdom of Tsang Wan's elaborate decorative tortoise display, implying that true wisdom should be spent on more important matters.

Confucius acknowledges Tsze-wan's loyalty for informing his successor of governance methods despite taking and retiring from office without emotional display, but refuses to call him perfectly virtuous.

Confucius praises Ch'an Wan's purity in abandoning wealth and leaving countries where corrupt officials resembled a heinous murderer, but still refuses to declare him perfectly virtuous.

Confucius suggests that Chi Wan's practice of thinking thrice before acting is excessive, implying that twice would be sufficient.

Confucius commends Ning Wu for acting wisely in orderly times and foolishly in chaotic times, deeming his discretion unequaled.

Confucius expresses frustration that his students in Ch'an are too ambitious and hasty, accomplished externally but lacking the ability to discipline themselves.

Confucius commends Po-i and Shu-ch'i for not harboring past wrongs against others, thereby earning fewer resentments.

Confucius questions Wei-shang Kao's reputation for uprightness, revealing his lack of true integrity through the anecdote of borrowing vinegar to give.

Confucius identifies with Tso Ch'iu-ming's shame regarding fine words, insinuating appearance, and excessive respect, as well as concealing resentment while appearing friendly.

When asked by his disciples about their wishes, Confucius first listens to Tsze-lu and Yen Yuan, then shares his own aspirations regarding the aged, friends, and the young.

Tsze-lu expresses his desire to share chariots, horses, and fine clothes with friends without resentment even if they are ruined.

Yen Yuan expresses his aspiration not to boast of his excellence or display his meritorious deeds.

Confucius expresses despair that he has never encountered a person capable of perceiving his own faults and inwardly accusing himself.

Confucius observes that while one can find someone as honorable and sincere in a hamlet of ten families, such people are rarer in their fondness for learning.