Book XVIII

Confucius identifies the Viscount of Wei, the Viscount of Chi, and Pi-kan as three men of virtue from the Yin dynasty who responded righteously to corrupt rule—through withdrawal, submission, or remonstration.

Hui of Liu-hsia refuses to leave office despite repeated dismissals, arguing that serving men uprightly will bring such trials regardless of location, while serving crookedly would require him to leave his homeland.

The duke of Ch'i declares he cannot accord Confucius the highest honors and admits he is too old to use Confucius's doctrines, prompting Confucius to depart.

When the people of Ch'i send female musicians to Lu and Chi Hwan receives them, court is suspended for three days, leading Confucius to depart in response to this moral lapse.

The madman of Ch'u sings a warning that Confucius's virtue has degenerated and advises him to abandon his pursuit of government affairs, which bring peril.

When Confucius attempts to converse with Chieh-yu, the madman hastens away, avoiding direct engagement.

When asked about the ford by Confucius's disciple, Ch'ang-tsu ironically acknowledges that Confucius already knows it, suggesting knowledge of the way forward amid disorder.

Chieh-ni argues that since disorder spreads throughout the empire, following one who merely withdraws selectively is inferior to following those who withdraw entirely from the world.

Confucius responds that one cannot avoid association with people as if they were beasts, and if right principles prevailed, he would have no need to change the state—implying his engagement is necessary given current disorder.

An old recluse criticizes Tsze-lu for being unaccustomed to labor and unable to distinguish grain, questioning his qualification as a disciple.

Despite his criticism, the old man provides Tsze-lu lodging, food, and introduces his two sons, showing practical virtue beyond his harsh words.

Confucius labels the old man a recluse, though he is initially unavailable for further conversation when Tsze-lu returns.

Tsze-lu argues that refusing office is unrighteous, that neglecting the sovereign-minister relation corrupts that great relation, and that a superior man takes office and performs righteous duties despite the failure of right principles.

Confucius identifies seven men who withdrew from the world: Po-i, Shu-ch'i, Yu-chung, I-yi, Chu-chang, Hui of Liu-hsia, and Shao-lien.

Confucius praises Po-i and Shu-ch'i for refusing to surrender their wills or submit to any taint, representing an uncompromising standard of purity.

Confucius notes that Hui and Shao-lien surrendered their wills and accepted taint, yet their words accorded with reason and their actions were exemplary—a different path than absolute purity.

Confucius observes that Yu-chung and I-yi allowed themselves license in speech while maintaining personal purity and acting according to the times in their retirement.

Confucius claims to differ from all these men by having no predetermined course or principle that binds him, suggesting his greater flexibility and adaptability.

A list of court musicians who abandoned their positions and withdrew to various regions—some crossing to neighboring states, others to isolated locations—in response to governmental corruption.

The Duke of Chao outlines principles for virtuous rule: maintaining family bonds, respecting ministers, preserving established families, and avoiding the expectation that one person possess all talents.

A list of eight named officers who served the Duke of Chao, illustrating the delegation of responsibilities among different capable individuals.