Book XV

Confucius refuses to discuss military tactics with the Duke Ling of Wei, claiming he knows only about sacrificial vessels, not military matters, and departs the next day.

While traveling, Confucius and his followers face exhaustion and illness in Chan due to depleted provisions.

Confucius distinguishes between the superior man who can endure want and the mean man who gives way to license when facing want.

Confucius clarifies that he does not simply learn and memorize many things, but rather seeks one all-pervading unity.

Confucius laments that those who truly understand virtue are rare.

Confucius holds up Shun as an example of efficient governance achieved through dignified and reverent conduct rather than active effort.

Confucius teaches that sincere words and honorable actions can earn appreciation anywhere, from the rude tribes to one's own neighborhood.

Confucius advises keeping sincerity and honor constantly in view, whether standing or riding, so they become habitual practice.

Confucius praises the historian Yu for maintaining his principles like an arrow, remaining firm regardless of whether government was good or bad.

Confucius commends Chu Po-yu as a superior man who served in office when government was good but withdrew to preserve his principles when government was bad.

Confucius defines wisdom as the ability to discern whether a person should be spoken to and adjusting one's words and timing accordingly.

Confucius asserts that the determined scholar and virtuous man will not harm their virtue for survival and will even sacrifice their lives to preserve virtue.

Confucius uses the metaphor of a mechanic sharpening tools and advises living in a place with worthy officers and virtuous scholars to practice virtue effectively.

Confucius advises eclectic adoption of the best practices from ancient dynasties: Hsia's seasons, Yin's carriages, Chau's caps, and Shao music.

Confucius warns against the licentious songs of Chang and specious talkers as dangerous to good governance.

Confucius warns that failing to plan ahead or consider long-term consequences will inevitably lead to present suffering.

Confucius expresses dismay that he has not encountered anyone who loves virtue with the same passion and constancy that people love physical beauty.

Confucius criticizes Tsang Wan for not promoting Hui of Liu-hsia to court despite knowing his virtue and talents.

Confucius teaches that those who hold themselves to high standards while being lenient with others will not become objects of resentment.

Confucius asserts that he cannot help those who do not habitually engage in self-reflection about their conduct.

Confucius criticizes gatherings where people spend time together without discussing righteousness and instead pursue petty cleverness.

Confucius defines the superior man as one who considers righteousness essential and expresses it through proper propriety, humility, and sincerity.

Confucius teaches that the superior man is concerned about developing his own abilities rather than worrying about being recognized by others.

Confucius observes that the superior man dislikes the thought that his name will not be remembered after his death.

Confucius contrasts the superior man who seeks internal self-cultivation with the mean man who seeks to exploit others.

Confucius describes the superior man as dignified without being quarrelsome and sociable without being partisan.

Confucius teaches that one should evaluate words on their merit regardless of who speaks them and evaluate persons without prejudging based on their words.

Confucius identifies reciprocity—not doing to others what one would not want done to oneself—as the one principle that guides all of life.

Confucius claims to evaluate people fairly, avoiding excessive praise or blame beyond what examination of the individual warrants.

Confucius suggests that careful evaluation of individuals enabled the three ancient dynasties to maintain the path of straightforwardness.

Confucius laments that the ancient virtues of honesty (historians leaving blanks rather than falsifying records) and generosity (lending horses) no longer exist.

Confucius warns that deceptive language confounds virtue and lack of forbearance in small matters undermines major plans.

Confucius advises scrutinizing the reasons behind both widespread hatred and widespread approval of a person.

Confucius asserts that a person can expand and improve the principles he follows, rather than being limited by them.

Confucius teaches that having faults is not shameful, but refusing to correct them represents a true moral failing.

Confucius recounts that despite fasting and sleepless nights devoted to thinking, learning proved a better approach to self-cultivation.

Confucius emphasizes that the superior man prioritizes pursuing truth over avoiding poverty or securing comfort.

Confucius outlines three necessary conditions for sustainable achievement: sufficient knowledge to attain, virtue to hold fast, and dignified governance.

Confucius distinguishes that the superior man cannot be fully judged by small matters but can be trusted with important affairs, while the opposite holds for the small man.

Confucius claims virtue is more fundamental to human welfare than even the basic elements of water and fire.

Confucius teaches that each person must take personal responsibility for virtue and cannot yield this duty even to a teacher.

Confucius distinguishes that the superior man's firmness is grounded in moral principle rather than mere stubbornness.

Confucius teaches that a minister should reverently discharge duties to his prince while treating salary as a secondary concern.

Confucius asserts that education should be available to all people regardless of social class.

Confucius observes that people with fundamentally different values or paths cannot make effective plans together.

Confucius teaches that the primary requirement of language is clear communication of meaning rather than elaborate form.

Confucius illustrates that guiding a blind person requires indicating steps and seating through explicit verbal directions.