Book XII

Confucius defines perfect virtue as subduing oneself and returning to propriety, arguing that mastering this for even one day would earn universal recognition of virtue.

Confucius prescribes four specific restraints—of sight, hearing, speech, and movement—all contrary to propriety, as the means to practice perfect virtue.

Confucius presents perfect virtue as treating guests with respect, employing people reverently, practicing reciprocity, and maintaining harmony in state and family.

Confucius claims that the truly virtuous person speaks cautiously and slowly because they appreciate the difficulty of doing what is right.

Confucius argues that the superior man lacks anxiety and fear because internal self-examination reveals no wrongdoing.

Tsze-hsia consoles Sze-ma Niu by arguing that a superior man who conducts himself properly and respectfully will find all within the four seas to be his brothers.

Confucius defines intelligence and farsightedness as the ability to remain unaffected by both insidious slander and startling statements.

Confucius identifies sufficiency of food, military equipment, and people's confidence as government's three requisites, ranking confidence as most essential.

Tsze-kung responds that substance and ornament are inseparable, using the analogy of animal hide to show that ornament is as essential as substance.

Yu Zo argues that if the people prosper, the prince will not want, and conversely, the prince cannot prosper alone while people suffer.

Confucius prescribes holding faithfulness and sincerity as first principles while moving toward what is right as the way to exalt virtue.

Confucius illustrates delusion through the example of wishing both life and death for the same person due to conflicting emotions of love and hate.

Confucius defines good government as each person fulfilling their proper role—prince as prince, minister as minister, father as father, son as son.

The Duke Ching acknowledges that without proper role fulfillment, material wealth and revenue cannot be truly enjoyed.

Confucius praises Yu as an exemplar who could resolve legal disputes efficiently with minimal speech.

The text notes that Tsze-lu exemplified virtue by never delaying in fulfilling a promise.

Confucius argues that while he can judge disputes like anyone else, the more important goal is to cultivate a society where people do not litigate.

Confucius characterizes governance as maintaining constant focus on governmental affairs without weariness and practicing them with unwavering consistency.

Confucius claims that extensive study of all learning combined with restraint by propriety ensures one will not deviate from what is right.

Confucius contrasts the superior man who cultivates others' admirable qualities with the mean man who cultivates their bad qualities.

Confucius defines governing as rectification, arguing that leading people with correctness naturally inspires them to be correct.

Confucius contends that if the ruler were not covetous, people would not steal even if rewarded to do so, implying virtue is more powerful than incentives.

Confucius argues against execution, asserting that the ruler's displayed virtue causes people to be good, using the wind-and-grass metaphor for moral influence.

Confucius clarifies that true distinction comes from solid character and righteousness, while notoriety results from assumed appearance contradicted by actions.

Confucius teaches that prioritizing action over success exalts virtue, self-criticism corrects evil, and avoiding momentary anger prevents delusion and harm.

Confucius defines benevolence as loving all people and knowledge as knowing all people.

Confucius explains that employing righteous people while excluding corrupt ones causes the corrupt to become upright through moral influence.

Tsze-hsia illustrates the principle through the example of Shun employing Kao-yao, after which all unvirtuous people disappeared.

Tsze-hsia further illustrates with T'ang's employment of I Yin, showing that virtuous leadership causes unvirtuous people to disappear.

Confucius characterizes true friendship as faithfully admonishing one's friend while skillfully leading them, with prudent withdrawal if they prove impracticable.

Tsang defines the superior man as meeting friends on grounds of culture and using friendship to mutually support the development of virtue.