Book XIX

Tsze-chang describes the exemplary scholar as one who sacrifices life for duty, prioritizes righteousness over gain, maintains reverence in ritual, and exhibits appropriate grief in mourning.

Tsze-chang questions whether a person who merely holds to virtue without expanding it, or believes in principles without sincere commitment, can be considered to truly exist morally.

Tsze-yu's disciples report that Tsze-hsia teaches selective association with the talented, but Tsze-chang counters that the superior man honors talent while bearing with all people, questioning the need to put anyone away.

Tsze-hsia argues that while minor skills have some value, pursuing them too far leads to impracticality, so the superior man avoids them.

Tsze-hsia defines the lover of learning as one who daily recognizes gaps in knowledge and monthly retains what has been mastered.

Tsze-hsia identifies virtue as resulting from learning widely with sincere purpose, inquiring earnestly, and reflecting with self-application.

Tsze-hsia draws an analogy between mechanics having workshops to accomplish practical work and the superior man learning to develop his principles to the fullest.

Tsze-hsia asserts that the mean man invariably glosses over or excuses his faults.

Tsze-hsia describes how the superior man appears stern from a distance, mild when approached, and firm in speech when heard.

Tsze-hsia argues that leaders must first gain people's confidence before imposing labor, and rulers must gain the prince's confidence before remonstrating.

Tsze-hsia states that one who does not violate the boundaries of the great virtues may be more flexible regarding the small virtues.

Tsze-yu criticizes Tsze-hsia's disciples for being accomplished only in superficial matters like etiquette, missing the essential learning.

Tsze-hsia responds that teaching necessarily involves hierarchy of importance and differentiation by student ability, like plants sorted by class, and only the sage achieves complete learning.

Tsze-hsia prescribes that officers should pursue learning in leisure time, and students should apply their learning to official service.

Tsze-hsia teaches that mourning should cease once it reaches the utmost degree of grief.

Tsze-hsia observes that his friend Chang accomplishes difficult things but lacks perfect virtue.

Philosopher Tsang notes that Chang's imposing demeanor makes it difficult for others to practice virtue alongside him.

Philosopher Tsang reports the Master's teaching that people reveal their true nature fully only through mourning their parents.

Philosopher Tsang cites the Master's praise of Mang Chwang's filial piety, particularly in maintaining his father's ministers and government after his death.

Philosopher Tsang advises Yang Fu, a criminal judge, to feel grief and pity for the accused rather than joy in demonstrating his own ability.

Tsze-kung argues that King Chau was not truly as wicked as his reputation suggests, and advises against placing oneself in low positions where evil accumulates.

Tsze-kung uses the analogy of sun and moon eclipses to show that the superior man's faults are obvious to all, as is his transformation and recovery of respect.

Kung-sun Ch'ao asks Tsze-kung from whom Confucius learned.

Tsze-kung replies that the doctrines of ancient sage-kings Wan and Wu remain embedded in society at various levels, so Confucius could learn from anywhere without needing a formal teacher.

Shu-sun Wu-shu asserts to court officials that Tsze-kung is superior to Confucius.

Tsze-kung uses a metaphor contrasting his own low wall (whose contents can be easily seen) with the Master's high wall (whose interior beauties require finding the proper entrance), suggesting the Master's profundity is inaccessible to most.

Tsze-kung defends the Master against slander by comparing him to the sun or moon—figures of such magnitude that criticism only reveals the critic's ignorance.

When Ch'an Tsze-ch'in suggests Tsze-kung is too modest, Tsze-kung responds that a single word can determine whether one is deemed wise or foolish, so one must be careful.

Tsze-kung argues that the Master cannot be reached just as heaven cannot be ascended by stairs, emphasizing his transcendent excellence.

Tsze-kung describes how if the Master were a ruler or family chief, his virtue would produce instantaneous compliance, harmony, and such admiration that he would be mourned deeply after death.