Book XIV

Confucius defines shamelessness as being concerned only with salary regardless of whether government is good or bad, showing that virtue requires adapting one's behavior to circumstances.

Confucius agrees that repressing negative qualities may constitute difficult achievement, but withholds assent that this constitutes perfect virtue, suggesting higher standards exist.

Confucius asserts that a true scholar cannot cherish comfort, implying that pursuit of learning requires sacrifice.

Confucius distinguishes how speech and action should differ based on political conditions: under good government both can be bold, but under bad government only actions should be bold while speech requires restraint.

Confucius argues that virtue guarantees correct speech and boldness, but the reverse is not true—good speech and boldness do not guarantee virtue.

Confucius praises Nankung Kwo for asking about how skill and physical prowess do not guarantee success while virtue leads to lasting legacy, demonstrating appreciation for valuing virtue over mere ability.

Confucius claims that while some superior men lack virtue, a mean man can never be virtuous, establishing that moral character is a necessary condition for true superiority.

Confucius argues that true love and loyalty necessarily involve discipline and instruction of the beloved, not mere indulgence.

Confucius illustrates how governmental documents are perfected through specialized division of labor among four officials with different expertise.

Confucius briefly evaluates Tsze-ch'an as kind, dismisses Tsze-hsi ambiguously, and praises Kwan Chung for enabling a ruler to benefit the state without warfare.

Confucius claims that remaining free from complaint in poverty is difficult, while not becoming proud in wealth is easy, suggesting virtue is tested by hardship.

Confucius judges that while Mang Kung-ch'o is fit to be chief officer in private families, he lacks the capability for high state office.

Confucius first defines a complete man as one combining knowledge, freedom from covetousness, bravery, and talents with propriety and music, drawing on historical examples.

Confucius revises his definition, arguing that for contemporary times, a complete man needs only to value righteousness, prepare to sacrifice life, and honor old agreements.

Confucius learns that Kung-shu Wan's reputation for not speaking, laughing, or taking is exaggerated; he actually does these things appropriately, which is why others do not tire of him.

Confucius accuses Tsang Wu-chung of using indirect force against his sovereign by asking the duke to appoint a successor, even though direct force was not employed.

Confucius contrasts Duke Wan of Tsin as crafty but not upright, and Duke Hwan of Ch'i as upright but not crafty, suggesting these are distinct qualities.

Tsze-lu objects that Kwan Chung lacked virtue because he did not die with his master and did not prevent the murder of the duke's brother.

Confucius argues that Kwan Chung demonstrated great virtue by uniting the princes through influence rather than war, benefiting the people.

Tsze-kung repeats the objection that Kwan Chung lacked virtue for not dying with his master and for accepting office under the murderous duke.

Confucius defends Kwan Chung by emphasizing his practical benefits to civilization and mocking the conventional morality of common suicide for loyalty.

Confucius praises the officer Hsien for ascending to court with Kung-shu Wan, deserving recognition as accomplished for choosing to associate with virtue.

Confucius explains that despite Duke Ling's immoral character, he retains his state because he has appointed virtuous and capable officers to key positions.

Confucius asserts that one who speaks without modesty will find it difficult to make his words believable or effective.

Confucius performs his moral duty by formally reporting a murder of a ruler, though the chain of command fails to act, demonstrating principle regardless of outcome.

Confucius teaches that proper service involves both avoiding deception of the ruler and confronting him honestly when necessary.

Confucius claims that the superior man progresses upward in virtue while the mean man progresses downward in moral degradation.

Confucius contrasts ancient learning aimed at self-improvement with modern learning aimed at gaining others' approval, suggesting moral decline.

Confucius praises Chu Po-yu through his messenger's report that the master is anxious to reduce his faults, demonstrating genuine virtue through humble self-examination.

Confucius establishes that one should not concern oneself with administrative duties of offices one does not hold, maintaining proper boundaries of responsibility.

Tsang reflects that the superior man maintains mental discipline by not allowing thoughts to exceed his proper position and role.

Confucius characterizes the superior man as modest in speech while surpassing others in action, avoiding arrogance while demonstrating achievement.

Confucius describes the superior man's way as requiring virtue (freedom from anxiety), wisdom (freedom from perplexity), and bravery (freedom from fear).

Tsze-kung mirrors back that these qualities describe Confucius himself, implying that the master exemplifies what he teaches.

Confucius criticizes Tsze-kung's habit of comparing men together, suggesting that achieving excellence leaves no room for such comparative analysis.

Confucius expresses that he is unconcerned about being unknown but deeply concerned about his own lack of ability, prioritizing self-cultivation.

Confucius identifies the superior man as one who does not anticipate deception or doubt others, yet readily recognizes these things when they occur.

Confucius denies that he is an insinuating talker but admits he hates obstinacy, clarifying his intentions as principled rather than manipulative.

Confucius illustrates through the example of a horse being valued for qualities beyond strength that true worth depends on many virtues, not single traits.

Confucius argues that injury should be recompensed with justice and kindness with kindness, rejecting the idea that injury deserves kindness in return.

Confucius laments that no one knows him, expressing his sense of isolation or lack of understanding despite his efforts and teachings.

Confucius clarifies that while he neither murmurs against Heaven nor grumbles against people, his studies are practical and his insights profound, and only Heaven understands him.

When offered help against slander, Confucius trusts that whether his principles advance or fall is ordered by Heaven, rendering human interference irrelevant.

Confucius identifies four types of virtuous men who withdraw from the world: those who retire completely, from particular states, over disrespect, and over contradiction.

Confucius notes that seven men of worth exemplified the retirement behaviors previously described.

A gatekeeper observes that Confucius knows current times are impracticable yet persists in trying to accomplish his aims, suggesting idealistic futility.

A basket carrier criticizes Confucius for being obstinately single-minded, comparing his persistence to inappropriate musical sounds and advocating flexible abandonment of goals.

Confucius acknowledges the critic's determination of purpose but dismisses the criticism as addressing something not difficult, implying determination is required.

Tsze-chang asks why Kao-tsung alone is cited as an example of three-year silence during mourning, implying the practice was more widespread.

Confucius explains that the ancients generally observed three-year silence during imperial mourning while officers attended duties under the prime minister's direction.

Confucius claims that when rulers revere the rules of propriety, people readily respond to service demands, showing virtue's leadership power.

Confucius describes self-cultivation in reverence as the first step, which leads to giving rest to others, and ultimately benefits all people, as Yao and Shun pursued.

Confucius harshly criticizes Yuan Zang for lacking humility in youth, accomplishing nothing worthy in manhood, and wasting his life into old age, physically striking him.

Confucius observes that a young messenger employed by him is not making real progress in learning but rather imitating adulthood by seeking status and recognition.