Book VII

Confucius identifies himself as one who transmits rather than creates original knowledge, claiming to follow the ancients like the old P'ang.

Confucius lists three virtues—silent treasuring of knowledge, learning without satiety, and instructing without weariness—and humbly questions which of these belong to him.

Confucius identifies four failures—neglecting virtue's cultivation, not thoroughly studying what is learned, inability to practice righteousness, and inability to reform vice—as sources of his anxiety.

When not engaged in official business, the Master displayed an easy and pleasant demeanor.

Confucius laments his advanced age, noting he no longer dreams of the Duke of Zhou as he once did, suggesting a loss of spiritual connection.

Confucius prescribes six related directives: setting the will on duty, firmly grasping good attainment, according with perfect virtue, and finding relaxation in the polite arts.

Confucius declares that he has never refused instruction to anyone, even those bringing only modest gifts, as long as they seek knowledge.

Confucius refuses to teach those lacking eagerness for knowledge or self-reflection, and he does not repeat lessons for those who cannot independently learn from partial guidance.

Confucius demonstrates ritual propriety by not eating to fullness while dining with a mourner and by not singing on days of weeping.

Confucius claims that he and Yen Yuan alone have mastered the ability to undertake office when called and retire appropriately when not called.

Confucius rejects reckless associates who fearlessly risk death, preferring instead those who act with careful deliberation and thoughtful planning before execution.

Confucius argues that since wealth-seeking is uncertain, he will instead pursue that which he loves rather than debase himself as a servant for riches.

Confucius identifies fasting, war, and sickness as the three matters to which he devoted the greatest caution and attention.

Upon hearing the Shao music in Ch'i, Confucius was so profoundly moved that he forgot the taste of meat for three months, astounded by music's excellence.

Confucius teaches about virtue and contentment by praising Po-i and Shu-ch'i as ancient worthies who acted virtuously and had no cause for regret, implying a superior man need not serve an unworthy ruler.

Confucius expresses contentment with coarse food and simple comfort, and declares that ill-gotten riches are meaningless to him like passing clouds.

Confucius expresses that if given more years, he would devote fifty to studying the Yi to eliminate great faults, suggesting the incompleteness of his knowledge.

Confucius frequently discoursed on the Odes, the History, and the Rules of Propriety, establishing these as his core teaching areas.

Confucius provides a description of himself as one who pursues knowledge with such dedication that he forgets food and sorrow and is unaware of aging.

Confucius denies being born with knowledge, instead identifying himself as devoted to studying and learning from ancient sources.

Confucius explicitly avoids discussing extraordinary phenomena, feats of strength, disorder, and spiritual beings, indicating his focus on practical morality.

Confucius declares that he learns from any two companions by emulating their virtues and avoiding their vices, establishing a method of constant moral self-improvement.

Confucius asserts confidence that heaven endowed him with virtue, so he need not fear threats from Hwan T'ui, expressing faith in cosmic justice.

Confucius declares that he conceals nothing from his disciples, making all his conduct visible to them as his fundamental way of teaching.

Confucius taught four subjects: letters, ethics, devotion of soul, and truthfulness, forming the core curriculum for his disciples.

Confucius modestly claims he may never see a sage or perfectly good person, settling for seeing someone of real talent, virtue, and constancy.

Confucius observes that those who deceive about their true state—pretending to have, be full, or be at ease—cannot achieve the constancy that he seeks.

Confucius practiced fishing without nets and hunting without targeting perched birds, demonstrating restraint and respect for life.

Confucius defines a second form of knowledge as hearing widely to select the good, seeing much to retain it, contrasting with acting without knowing why.

Confucius admits people to his teaching without prejudging their future conduct, accepting even those of doubtful reputation if they purify themselves to approach him.

Confucius declares that virtue is not remote but immediately at hand when one wishes to be virtuous, emphasizing the accessibility of moral self-cultivation.

When asked whether Duke Chao knew propriety, Confucius affirmed that he did, but was then challenged by the minister of crime regarding the duke's marriage.

After the minister pointed out the duke's apparent impropriety in marrying within his own clan, Confucius acknowledged that being publicly exposed for errors brings good fortune.

When in company with someone singing well, Confucius would have them repeat the song while he accompanied them, showing participation in shared excellence.

Confucius admits that while he may equal others in letters, he has not yet attained the character of the superior man who fully implements his professions in conduct.

Confucius modestly describes himself as striving toward sagehood without satiety and teaching others without weariness, which his disciples recognize as inimitable.

When ill and asked about prayer, Confucius responds that he has been praying for a long time, suggesting prayer as an established personal practice.

Confucius argues that while both extravagance and parsimony are vices, parsimony (leading to meanness) is preferable to extravagance (leading to insubordination).

Confucius characterizes the superior man as satisfied and composed while the mean man is perpetually anxious, drawing a distinction between virtue and its absence.

The Master is described as combining mild manner with dignity, majesty without fierceness, and respect with ease, exemplifying harmonious balance of virtues.