Book VIII

Confucius praises T'ai-po as having reached the highest point of virtuous action by thrice declining the kingdom, though the people could not understand his motives.

Confucius defines how virtues without propriety become vices: respectfulness becomes bustle, carefulness becomes timidity, boldness becomes insubordination, and straightforwardness becomes rudeness.

Those in high stations who perform duties to relations arouse the people to virtue; those who maintain friendships preserve people from meanness.

Philosopher Tsang recalls maintaining constant vigilance throughout life, comparing it to walking on thin ice, which has preserved him from harm.

Tsang teaches that as birds' notes become mournful when dying, a man's words become good when approaching death.

High-ranked men should avoid violence in deportment, maintain sincerity in countenance, and keep propriety in words and tones, while delegating ceremonial matters to proper officers.

Tsang describes a superior person who possesses abilities and much yet questions those with less, appears full yet counts themselves empty, and remains unoffended by slights.

A superior man is one who can be entrusted with an orphan prince and rule a state without abandoning principles even in emergencies.

Officers must have breadth of mind and vigorous endurance because perfect virtue is their heavy burden and their course continues until death.

The Odes arouse the mind, the Rules of Propriety establish character, and Music provides finish or refinement to one's development.

Confucius asserts that the common people can be made to follow a path of action but cannot be made to understand the reasons why.

Those who love daring and dislike poverty will turn to insubordination, as will those who lack virtue when criticized harshly.

Even a man with admirable abilities like the Duke of Chau becomes unworthy of regard if he is proud and niggardly.

Confucius claims it is not easy to find a man who has learned for three years without becoming good.

One who unites sincere faith with love of learning and holds firm to death perfects the excellence of their course.

The exemplary person will not serve a failing state or dwell in a disorganized one, showing themselves only when right principles prevail.

In well-governed countries, poverty and low status are shameful; in ill-governed countries, riches and honor are shameful.

A man not holding office has nothing to do with planning the duties of administrative positions.

Confucius recalls how the music master Chih's performance of the Kwan Tsu was magnificent and filled the ears with its excellence.

Confucius expresses puzzlement at those who are ardent yet not upright, stupid yet not attentive, or simple yet not sincere.

One should learn as if unable to reach one's objective and always fear losing what one has gained.

Confucius praises Shun and Yu for holding the empire in a majestic manner as if it were of no consequence to them.

Confucius praises Yao as a great sovereign whose vast virtue corresponds to Heaven itself, with people unable to name his excellence.

Yao was majestic in his works and glorious in establishing elegant regulations for governance.

Shun had five ministers through whom the empire was well-governed.

King Wu declared he possessed ten able ministers.

Confucius affirms that talent is difficult to find, noting that only during T'ang and Yu dynasties were talents more abundant than in Chau.

Confucius clarifies that of Wu's ten able ministers, one was a woman, making nine men the actual ministers.

King Wan possessed two-thirds of the empire yet served the Yin dynasty, demonstrating that Chau's virtue reached the highest point.

Confucius praises Yu for displaying ultimate filial piety and elegance in sacrifice despite living simply with coarse food and humble dwellings.