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\title{Confucius}
\author{}
\date{}

\newenvironment{para}{\par\pretolerance=100\tolerance=200\setlength{\emergencystretch}{0.6em}\relax}{\par}

\begin{document}

\maketitle

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\textcopyright{}~2024 Michael Hendricks

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Permission is granted to use, copy, modify, and distribute
this work for any purpose with or without fee.

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This work is provided as-is without any express or implied
warranty. In no event is the author liable for any damages
arising from this work.
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% Table of Contents
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\twocolumn[\begin{changemargin}{.6in}{.6in}
  \begin{center}
    \itshape
    An abridg\-ment of the An\-a\-lects.
    Verse references such
    as~\textsuperscript{1:3}\thinspace{}indicate
    the original source of the text, but
    don't imply a full quotation.
  \end{center}
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\begin{para}
    \textsuperscript{1:1}\thinspace{}Is\-n't it a pleas\-ure to learn some\-thing, then to ap\-ply it at the right time? Is\-n't it a joy to have friends come from afar? Is\-n't he a su\-pe\-ri\-or man who takes no of\-fense when his mer\-its are ig\-nored?
\end{para}

\begin{para}
    \textsuperscript{1:3}\thinspace{}Cun\-ning words and an in\-gra\-ti\-at\-ing ap\-pear\-ance rare\-ly ac\-com\-pa\-ny be\-nev\-o\-lence.
\end{para}

\begin{para}
    \textsuperscript{1:5}\thinspace{}The Way to guide a state of a thou\-sand chariots: be at\-ten\-tive to busi\-ness and trust\-wor\-thy; be fru\-gal in ex\-pen\-di\-tures and love your fel\-low men; on\-ly mo\-bi\-lize the com\-mon peo\-ple at the prop\-er time of year.
\end{para}

\begin{para}
    \textsuperscript{1:6}\thinspace{}A young man should re\-spect his par\-ents at home, re\-spect his elders abroad, say lit\-tle but be trust\-wor\-thy, love the peo\-ple at large but be in\-ti\-mate with the be\-nev\-o\-lent. If he still has en\-er\-gy to spare, let him study lit\-er\-a\-ture.
\end{para}

\begin{para}
    \textsuperscript{1:10}\thinspace{}Ziqin asked Zigong, “When Con\-fu\-cius ar\-rives in a coun\-try, he al\-ways learns about its gov\-ern\-ment. Does he seek out this in\-for\-ma\-tion or is it giv\-en to him?” Zigong replied, “Con\-fu\-cius obtains it by be\-ing cor\-dial, up\-right, re\-spect\-ful, fru\-gal, and def\-er\-en\-tial. He seeks it dif\-fer\-ent\-ly than oth\-er men do.”
\end{para}

\begin{para}
    \textsuperscript{1:14}\thinspace{}A su\-pe\-ri\-or man seeks nei\-ther a full stom\-ach nor com\-fort\-a\-ble lodg\-ings. He is dil\-i\-gent in his actions but cau\-tious in his speech. He as\-so\-ci\-ates with those who know the Way in or\-der to be put right. Such a man may be said to love learn\-ing.
\end{para}

\begin{para}
    \textsuperscript{1:16}\thinspace{}Don't wor\-ry that men don't rec\-og\-nize your mer\-its; wor\-ry that you don't rec\-og\-nize theirs.
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{2:1}\thinspace{}He who governs by vir\-tue is like the North Star: it stays in its place while all the oth\-er stars pay hom\-age to it.
\end{para}

\begin{para}
    \textsuperscript{2:3}\thinspace{}If you lead the peo\-ple with edicts and keep them or\-der\-ly with pun\-ish\-ments, they will e\-vade the pun\-ish\-ment and have no sense of shame. If you lead them with vir\-tue and keep them or\-der\-ly with pro\-pri\-e\-ty, they will have a sense of shame and or\-der them\-selves.
\end{para}

\begin{para}
    \textsuperscript{2:6}\thinspace{}Meng Wubo asked about fil\-ial pi\-e\-ty. Con\-fu\-cius said, “Give your par\-ents noth\-ing to wor\-ry about oth\-er than ill\-ness.”
\end{para}

\begin{para}
    \textsuperscript{2:7}\thinspace{}Ziyou asked about fil\-ial pi\-e\-ty. Con\-fu\-cius said, “Now\-a\-days fil\-ial pi\-e\-ty on\-ly means be\-ing able to feed your par\-ents. But e\-ven dogs and hors\-es re\-ceive this much care. With\-out re\-spect, what's the dif\-fer\-ence?”
\end{para}

\begin{para}
    \textsuperscript{2:8}\thinspace{}Zixia asked about fil\-ial pi\-e\-ty. Con\-fu\-cius said, “It's the ex\-pres\-sion on your face that's dif\-fi\-cult to man\-age. It's not fil\-ial pi\-e\-ty mere\-ly for the young to shoul\-der the bur\-den when there's work to do, and to de\-fer to their elders when there's wine and food a\-vail\-a\-ble.”
\end{para}

\begin{para}
    \textsuperscript{2:10}\thinspace{}Look at the means a man employs. Ob\-serve his motives. Ex\-am\-ine what gives him com\-fort. How can a man con\-ceal his char\-ac\-ter?
\end{para}

\begin{para}
    \textsuperscript{2:11}\thinspace{}If a man learns the new by reviewing the old, he is wor\-thy to be a teach\-er.
\end{para}

\begin{para}
    \textsuperscript{2:13}\thinspace{}A su\-pe\-ri\-or man acts be\-fore he speaks, and then speaks ac\-cord\-ing to his actions.
    \textsuperscript{14}\thinspace{}A su\-pe\-ri\-or man is in\-clu\-sive and not par\-ti\-san while an in\-fe\-ri\-or man is the op\-po\-site.
\end{para}

\begin{para}
    \textsuperscript{2:15}\thinspace{}Learn\-ing with\-out think\-ing is a waste. Think\-ing with\-out learn\-ing is dan\-ger\-ous.
\end{para}

\begin{para}
    \textsuperscript{2:17}\thinspace{}Knowl\-edge is to know when you know some\-thing and to know when you don't.
\end{para}

\begin{para}
    \textsuperscript{2:18}\thinspace{}Zizhang was study\-ing in or\-der to get an of\-fi\-cial po\-si\-tion. Con\-fu\-cius said, “If you lis\-ten much, put a\-side what is doubt\-ful, and speak cau\-tious\-ly about the rest, you'll make few mistakes. If you ob\-serve much, put a\-side what is per\-i\-lous, and act cau\-tious\-ly on the rest, you will have few regrets. Few mistakes in speech, few regrets in ac\-tion: an of\-fi\-cial po\-si\-tion will fol\-low.”
\end{para}

\begin{para}
    \textsuperscript{2:19}\thinspace{}If you raise up the straight and place them over the crook\-ed, the peo\-ple will fol\-low you. If you raise up the crook\-ed and place them over the straight, the peo\-ple won't fol\-low you.
\end{para}

\begin{para}
    \textsuperscript{2:20}\thinspace{}Ji Kangzi asked, “How can I en\-cour\-age the peo\-ple to be re\-spect\-ful, loy\-al, and dil\-i\-gent?” Con\-fu\-cius said, “Ap\-proach them with dig\-ni\-ty then they'll be re\-spect\-ful. Be fil\-ial and kind then they'll be loy\-al. Raise up the good and in\-struct the in\-com\-pe\-tent then they'll be dil\-i\-gent.”
\end{para}

\begin{para}
    \textsuperscript{2:21}\thinspace{}Some\-one asked Con\-fu\-cius, “Why don't you en\-gage in gov\-ern\-ment?” Con\-fu\-cius said, “The Book of Documents says, ‘Just by be\-ing fil\-ial and be\-ing friend\-ly to your brothers you will have an ef\-fect on gov\-ern\-ment.’ Since this is al\-so en\-gag\-ing in gov\-ern\-ment, why do I need to ‘en\-gage in gov\-ern\-ment’?”
\end{para}

\begin{para}
    \textsuperscript{2:22}\thinspace{}I don't know what to do with an un\-trust\-wor\-thy man. How can you pull a wag\-on that's mis\-sing its yoke pin?
\end{para}

\begin{para}
    \textsuperscript{2:24}\thinspace{}To see what is right and not to do it is a lack of cour\-age.
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{3:4}\thinspace{}In rit\-u\-al, pre\-fer fru\-gal\-i\-ty to ex\-trav\-a\-gance. In funerals, pre\-fer grief to for\-mal\-i\-ty.
\end{para}

\begin{para}
    \textsuperscript{3:12}\thinspace{}If I don't par\-tic\-i\-pate in a sac\-ri\-fice, it's as if I have\-n't sac\-ri\-ficed at all.
\end{para}

\begin{para}
    \textsuperscript{3:15}\thinspace{}When Con\-fu\-cius entered the Grand Tem\-ple, he asked questions about eve\-ry\-thing. Some\-one remarked, “Who says that Con\-fu\-cius knows about rit\-u\-al? When visiting the Grand Tem\-ple, he asked questions about eve\-ry\-thing.” Con\-fu\-cius, hear\-ing this, said, “This is the rit\-u\-al.”
\end{para}

\begin{para}
    \textsuperscript{3:21}\thinspace{}Don't ex\-plain a\-way what is al\-ready done. Don't ar\-gue against what is al\-ready ac\-com\-plished. Don't as\-sign blame for what is al\-ready past.
\end{para}

\begin{para}
    \textsuperscript{3:26}\thinspace{}Hold\-ing a high po\-si\-tion with\-out tol\-er\-ance, per\-form\-ing rit\-u\-al with\-out rev\-er\-ence, joining a fu\-ner\-al with\-out grief: how can I look at such things?
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{4:1}\thinspace{}It's be\-nev\-o\-lence that makes a neigh\-bor\-hood beau\-ti\-ful. How can a man be con\-sid\-ered wise if he chooses not to re\-side a\-mong be\-nev\-o\-lence?
\end{para}

\begin{para}
    \textsuperscript{4:2}\thinspace{}Those who lack be\-nev\-o\-lence can en\-dure nei\-ther ad\-ver\-si\-ty nor en\-joy\-ment for long. The be\-nev\-o\-lent are con\-tent with be\-nev\-o\-lence. The wise cul\-ti\-vate be\-nev\-o\-lence for its ad\-van\-tage.
\end{para}

\begin{para}
    \textsuperscript{4:5}\thinspace{}All men de\-sire wealth and hon\-or, but if they're obtained by not fol\-low\-ing the Way, they should not be kept. All men hate pov\-er\-ty and dis\-grace, but if they can't be avoided by fol\-low\-ing the Way, they should not be avoided. If a su\-pe\-ri\-or man aban\-dons be\-nev\-o\-lence, how is he wor\-thy of that name? A su\-pe\-ri\-or man nev\-er leaves be\-nev\-o\-lence e\-ven for the space of a sin\-gle meal. In moments of haste, he acts ac\-cord\-ing to it. In times of dif\-fi\-cul\-ty, he acts ac\-cord\-ing to it.
\end{para}

\begin{para}
    \textsuperscript{4:6}\thinspace{}One who re\-al\-ly loves be\-nev\-o\-lence puts noth\-ing above it. One who re\-al\-ly hates what is not be\-nev\-o\-lent would\-n't al\-low it to ap\-proach him. Has any\-one de\-vot\-ed all his strength to be\-nev\-o\-lence for a sin\-gle day? I have\-n't seen any\-one who lacked the strength to do so.
\end{para}

\begin{para}
    \textsuperscript{4:7}\thinspace{}Peo\-ple make errors ac\-cord\-ing to the type of per\-son they are. Ob\-serve their errors and you can know their de\-gree of be\-nev\-o\-lence.
\end{para}

\begin{para}
    \textsuperscript{4:9}\thinspace{}A gen\-tle\-man who sets his heart on the Way, but is a\-shamed of poor clothes and poor food, is not worth en\-gag\-ing in dis\-cus\-sion.
\end{para}

\begin{para}
    \textsuperscript{4:10}\thinspace{}When a su\-pe\-ri\-or man deals with the world he is not in\-var\-i\-a\-bly for or against any\-thing. He sides with what is right.
\end{para}

\begin{para}
    \textsuperscript{4:11}\thinspace{}A su\-pe\-ri\-or man cherishes vir\-tue; an in\-fe\-ri\-or man cherishes land. A su\-pe\-ri\-or man cherishes jus\-tice; an in\-fe\-ri\-or man cherishes fa\-vors.
\end{para}

\begin{para}
    \textsuperscript{4:12}\thinspace{}One who acts out of per\-son\-al prof\-it incurs much re\-sent\-ment.
\end{para}

\begin{para}
    \textsuperscript{4:14}\thinspace{}Don't wor\-ry that you have no po\-si\-tion; wor\-ry about what it takes to mer\-it one. Don't wor\-ry that no one knows you; seek to be worth know\-ing.
\end{para}

\begin{para}
    \textsuperscript{4:16}\thinspace{}A su\-pe\-ri\-or man un\-der\-stands what is right. An in\-fe\-ri\-or man un\-der\-stands per\-son\-al prof\-it.
\end{para}

\begin{para}
    \textsuperscript{4:17}\thinspace{}When you see a wor\-thy man, think of be\-com\-ing his e\-qual; when you see an un\-wor\-thy man, look with\-in and ex\-am\-ine your\-self.
\end{para}

\begin{para}
    \textsuperscript{4:18}\thinspace{}In serv\-ing your par\-ents, you may ad\-mon\-ish them gen\-tly; if you see that they don't fol\-low your ad\-vice, re\-main re\-spect\-ful, don't be\-come dis\-o\-be\-di\-ent, and work with\-out com\-plain\-ing.
\end{para}

\begin{para}
    \textsuperscript{4:22}\thinspace{}The an\-cients were re\-luc\-tant to speak be\-cause they would have been a\-shamed if their actions did\-n't live up to their words.
\end{para}

\begin{para}
    \textsuperscript{4:23}\thinspace{}One rare\-ly miss\-es the mark be\-cause of self-control.
\end{para}

\begin{para}
    \textsuperscript{4:24}\thinspace{}A su\-pe\-ri\-or man wants to be slow in speech but quick in ac\-tion.
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{5:5}\thinspace{}What is the use of el\-o\-quence? Those who give a quick re\-tort of\-ten in\-cur the ha\-tred of others.
\end{para}

\begin{para}
    \textsuperscript{5:10}\thinspace{}Zai Yu was sleep\-ing dur\-ing the day. Con\-fu\-cius said, “Rot\-ten wood can\-not be carved, and a wall of ma\-nure can\-not be trow\-eled. What is the use of scolding Zai Yu? I used to lis\-ten to what peo\-ple said and trust them to act ac\-cord\-ing\-ly. Now I lis\-ten to what peo\-ple say and watch what they do. It's be\-cause of Zai Yu that I have changed.”
\end{para}

\begin{para}
    \textsuperscript{5:11}\thinspace{}I have\-n't seen a tru\-ly stead\-fast man. How can a man who is full of desires be stead\-fast?
\end{para}

\begin{para}
    \textsuperscript{5:15}\thinspace{}Kong the Re\-fined was men\-tal\-ly quick, fond of learn\-ing, and not a\-shamed to ask questions of his inferiors. That's why he was called Re\-fined.
\end{para}

\begin{para}
    \textsuperscript{5:16}\thinspace{}Zi Chan had four char\-ac\-ter\-is\-tics of the Way of a su\-pe\-ri\-or man: he was re\-spect\-ful in his pri\-vate con\-duct, re\-spect\-ful in serv\-ing his superiors, gen\-er\-ous in car\-ing for the peo\-ple, and just in employing the peo\-ple.
\end{para}

\begin{para}
    \textsuperscript{5:17}\thinspace{}Yang Ping Zhong ex\-celled in his re\-la\-tions with others. E\-ven af\-ter long ac\-quaint\-ance he con\-tin\-ued to treat them with re\-spect.
\end{para}

\begin{para}
    \textsuperscript{5:20}\thinspace{}Ji Wen Zi al\-ways thought three times be\-fore act\-ing. Hear\-ing this, Con\-fu\-cius said, “Twice is e\-nough.”
\end{para}

\begin{para}
    \textsuperscript{5:23}\thinspace{}Bo Yi and Shu Qi did not re\-mem\-ber old grievances, so there was lit\-tle re\-sent\-ment against them.
\end{para}

\begin{para}
    \textsuperscript{5:25}\thinspace{}Glib talk, an in\-gra\-ti\-at\-ing ex\-pres\-sion, ob\-se\-qui\-ous con\-duct, and act\-ing friend\-ly to\-wards some\-one while concealing your re\-sent\-ment for them: I'm a\-shamed of such be\-hav\-ior.
\end{para}

\begin{para}
    \textsuperscript{5:26}\thinspace{}My heart's de\-sire is to bring peace to the old, to share trust with my friends, and to cher\-ish the young.
\end{para}

\begin{para}
    \textsuperscript{5:27}\thinspace{}I have not yet met any\-one who can see his own faults and in\-ward\-ly ac\-cuse him\-self.
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{6:3}\thinspace{}Yanhui loved learn\-ing. He nev\-er took his an\-ger out on others, and nev\-er made the same mis\-take twice.
    \textsuperscript{11}\thinspace{}How ad\-mi\-ra\-ble he was! He lived on a bowlful of rice to eat, a la\-dle\-ful of wa\-ter to drink, and a hov\-el for shel\-ter. Others could not have en\-dured such mis\-ery, yet Yanhui's joy was un\-changed.
\end{para}

\begin{para}
    \textsuperscript{6:12}\thinspace{}Ran Qiu said, “It's not that I don't en\-joy your Way, but I don't have the strength to fol\-low it.” Con\-fu\-cius said, “Those who don't have the strength col\-lapse a\-long the way, but you have drawn a line be\-fore starting.”
\end{para}

\begin{para}
    \textsuperscript{6:15}\thinspace{}Meng Zhifan was\-n't boast\-ful. He once held the rear dur\-ing a re\-treat. As they reached the city gate, he whipped his horse, say\-ing, “It's not that I dared to be last, on\-ly that my horse would\-n't go.”
\end{para}

\begin{para}
    \textsuperscript{6:18}\thinspace{}When nat\-u\-ral dis\-po\-si\-tion prevails over re\-fine\-ment, you get a sav\-age. When re\-fine\-ment prevails over nat\-u\-ral dis\-po\-si\-tion, you get a pe\-dan\-tic clerk. When nat\-u\-ral dis\-po\-si\-tion and re\-fine\-ment are prop\-er\-ly blend\-ed, you get a su\-pe\-ri\-or man.
\end{para}

\begin{para}
    \textsuperscript{6:28}\thinspace{}If I have done wrong, may Heav\-en de\-test and aban\-don me!
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{7:2}\thinspace{}It's nat\-u\-ral for me to store up knowl\-edge si\-lent\-ly, to learn with\-out sa\-ti\-e\-ty, and to teach others with\-out wea\-ri\-ness.
\end{para}

\begin{para}
    \textsuperscript{7:3}\thinspace{}My worries are fail\-ure to cul\-ti\-vate vir\-tue, fail\-ure to ex\-plore what I learn, in\-a\-bil\-i\-ty to fol\-low what is right when I hear it, and in\-a\-bil\-i\-ty to change what is not good.
\end{para}

\begin{para}
    \textsuperscript{7:6}\thinspace{}Set your heart on the Way. Base your\-self in vir\-tue. Re\-ly on be\-nev\-o\-lence. En\-joy the arts.
\end{para}

\begin{para}
    \textsuperscript{7:7}\thinspace{}I have nev\-er de\-nied in\-struc\-tion to any\-one, e\-ven if his own resources could on\-ly af\-ford a bun\-dle of dried meat for tu\-i\-tion.
\end{para}

\begin{para}
    \textsuperscript{7:8}\thinspace{}I on\-ly en\-light\-en those who are driv\-en by ea\-ger\-ness to learn and who are anx\-ious\-ly try\-ing to ex\-plain their ideas. If I lift up one cor\-ner and they can\-not come back with the oth\-er three, I don't re\-peat my\-self.
\end{para}

\begin{para}
    \textsuperscript{7:9}\thinspace{}When Con\-fu\-cius was eat\-ing in the pres\-ence of a mourn\-er, he nev\-er ate his fill.
\end{para}

\begin{para}
    \textsuperscript{7:11}\thinspace{}Few have the abil\-i\-ty to act when employed and to hide when dis\-missed. If I were com\-mand\-ing the Three Armies, who would I take with me? A man who would wres\-tle a ti\-ger with bare hands, or cross a riv\-er on foot, dy\-ing with\-out re\-gret---I would not take that man. It must be some\-one who ap\-proaches a task with ap\-pre\-hen\-sion, likes to make plans, and can ex\-e\-cute them suc\-cess\-ful\-ly.
\end{para}

\begin{para}
    \textsuperscript{7:12}\thinspace{}If wealth can be sought de\-cent\-ly, I will do so, e\-ven if I have to have a low\-ly job. If it can\-not be sought de\-cent\-ly, I will fol\-low what I love.
\end{para}

\begin{para}
    \textsuperscript{7:15}\thinspace{}Bo Yi and Shu Qi sought be\-nev\-o\-lence and got it. Why should they have complaints?
\end{para}

\begin{para}
    \textsuperscript{7:16}\thinspace{}Coarse rice to eat, wa\-ter to drink, and your bent arm for a pil\-low---there is still joy in the midst of these things. Wealth and hon\-or obtained by un\-righ\-teous means are like fleet\-ing clouds to me.
\end{para}

\begin{para}
    \textsuperscript{7:17}\thinspace{}Give me a few more years; if I can study un\-til fif\-ty, I may be free from great mistakes.
\end{para}

\begin{para}
    \textsuperscript{7:19}\thinspace{}I'm the kind of man who is so ea\-ger for knowl\-edge that he forgets to eat, who is so joy\-ful that he forgets to wor\-ry, and who is not a\-ware that old age is com\-ing.
\end{para}

\begin{para}
    \textsuperscript{7:20}\thinspace{}I was not born with knowl\-edge, but I love an\-tiq\-ui\-ty and ear\-nest\-ly seek it.
\end{para}

\begin{para}
    \textsuperscript{7:22}\thinspace{}When walk\-ing with any two peo\-ple, they must have some\-thing to teach me. I se\-lect their strengths and fol\-low them, their weak\-ness\-es and cor\-rect my\-self.
\end{para}

\begin{para}
    \textsuperscript{7:23}\thinspace{}Heav\-en gave birth to the vir\-tue in me. What can an\-gry rulers do to me?
\end{para}

\begin{para}
    \textsuperscript{7:24}\thinspace{}My friends, I hide noth\-ing from you. What\-ev\-er I do, I share with you. That is who I am.
\end{para}

\begin{para}
    \textsuperscript{7:26}\thinspace{}I can't hope to meet a sage, but I would be con\-tent to meet a su\-pe\-ri\-or man. I can't hope to meet a tru\-ly good man, but I would be con\-tent to meet a stead\-fast man. It's hard to be stead\-fast when noth\-ing pretends to be some\-thing, emp\-ti\-ness pretends to be full\-ness, and pov\-er\-ty pretends to be com\-fort.
\end{para}

\begin{para}
    \textsuperscript{7:27}\thinspace{}Con\-fu\-cius fished with a line, but did\-n't use a net. He hunt\-ed, but did\-n't shoot roosting birds.
\end{para}

\begin{para}
    \textsuperscript{7:28}\thinspace{}There may be those who can act with\-out knowl\-edge, but I'm not one of them. I hear much, se\-lect what is good, and fol\-low it. I see much, and re\-mem\-ber it.
\end{para}

\begin{para}
    \textsuperscript{7:29}\thinspace{}To ap\-prove of a man's vis\-it does\-n't mean ap\-prov\-ing of what he does af\-ter he leaves. When a man purifies him\-self to ap\-proach me, I ap\-prove of his pu\-ri\-ty with\-out en\-dors\-ing his past or his fu\-ture.
\end{para}

\begin{para}
    \textsuperscript{7:30}\thinspace{}Is be\-nev\-o\-lence far a\-way? As soon as I want be\-nev\-o\-lence, it is at hand.
\end{para}

\begin{para}
    \textsuperscript{7:31}\thinspace{}I'm for\-tu\-nate. When I make a mis\-take, others al\-ways no\-tice it.
\end{para}

\begin{para}
    \textsuperscript{7:34}\thinspace{}How would I dare claim to be be\-nev\-o\-lent or a sage? Rath\-er, it may be said that I strive for them with\-out flag\-ging, and teach others with\-out wea\-ri\-ness.
\end{para}

\begin{para}
    \textsuperscript{7:36}\thinspace{}Ex\-trav\-a\-gance leads to ar\-ro\-gance; fru\-gal\-i\-ty leads to stin\-gi\-ness. It's bet\-ter to be stin\-gy than ar\-ro\-gant.
\end{para}

\begin{para}
    \textsuperscript{7:37}\thinspace{}A su\-pe\-ri\-or man is eas\-y\-go\-ing and un\-per\-turbed. An in\-fe\-ri\-or man is al\-ways tense and anx\-ious.
\end{para}

\begin{para}
    \textsuperscript{7:38}\thinspace{}Con\-fu\-cius was warm yet stern; au\-thor\-i\-ta\-tive but not fierce; re\-spect\-ful yet at ease.
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{8:1}\thinspace{}Tai Bo can be said to have had the highest vir\-tue. Three times he de\-clined his claim to the king\-dom.
\end{para}

\begin{para}
    \textsuperscript{8:2}\thinspace{}Cour\-te\-sy with\-out pro\-pri\-e\-ty is tire\-some. Cau\-tion with\-out pro\-pri\-e\-ty is ti\-mid\-i\-ty. Brav\-ery with\-out pro\-pri\-e\-ty is cha\-os. Can\-dor with\-out pro\-pri\-e\-ty is rude\-ness.
\end{para}

\begin{para}
    \textsuperscript{8:9}\thinspace{}The peo\-ple can be made to fol\-low a path, but they can't be made to un\-der\-stand it.
\end{para}

\begin{para}
    \textsuperscript{8:10}\thinspace{}A man who loves brav\-ery and hates pov\-er\-ty will pro\-ceed to un\-ru\-ly be\-hav\-ior. A man with\-out be\-nev\-o\-lence who is de\-spised by others too much will pro\-ceed to un\-ru\-ly be\-hav\-ior.
\end{para}

\begin{para}
    \textsuperscript{8:11}\thinspace{}If a man had talents as ad\-mi\-ra\-ble as the Duke of Zhou, but was ar\-ro\-gant and stin\-gy, the rest would not be worth no\-tic\-ing.
\end{para}

\begin{para}
    \textsuperscript{8:13}\thinspace{}Have sin\-cere faith, love learn\-ing, and de\-fend the good Way un\-to death. Don't en\-ter a state that's in per\-il, and don't stay in one that's in cha\-os. Show your\-self when the Way prevails in the world, but hide when it does\-n't. When the Way prevails in the state, it's shame\-ful to be poor and hum\-ble. When the Way does\-n't pre\-vail in the state, it's shame\-ful to be rich and no\-ble.
\end{para}

\begin{para}
    \textsuperscript{8:14}\thinspace{}Don't plan the policies of a po\-si\-tion that you don't hold.
\end{para}

\begin{para}
    \textsuperscript{8:21}\thinspace{}I can find no fault in Yu. His food and drink were fru\-gal, yet his offerings to the spirits and gods showed ut\-ter de\-vo\-tion. His clothes were coarse, yet his rit\-u\-al cap and robes were mag\-nif\-i\-cent. His dwell\-ing was hum\-ble, yet he exhausted his strength on ir\-ri\-ga\-tion ditches and canals.
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{9:3}\thinspace{}The rules of rit\-u\-al pre\-scribe a hemp cap. Now\-a\-days it's made of silk. That's more fru\-gal. I fol\-low the com\-mon prac\-tice. The rules of rit\-u\-al pre\-scribe bow\-ing be\-low the steps. Now\-a\-days peo\-ple bow af\-ter as\-cend\-ing. That's ar\-ro\-gant. Al\-though it goes against the com\-mon prac\-tice, I bow be\-low the steps.
\end{para}

\begin{para}
    \textsuperscript{9:4}\thinspace{}Con\-fu\-cius for\-bade four things: don't act on spec\-u\-la\-tion, don't de\-mand cer\-tain\-ty, don't be stub\-born, and don't be e\-go\-tis\-ti\-cal.
\end{para}

\begin{para}
    \textsuperscript{9:5}\thinspace{}When Con\-fu\-cius was in dan\-ger in Kuang, he said, “Since King Wen died, does\-n't his cul\-ture re\-side in me? If Heav\-en does\-n't want this cul\-ture destroyed, what can the peo\-ple of Kuang do to me?”
\end{para}

\begin{para}
    \textsuperscript{9:6}\thinspace{}I was poor when I was young, so I learn\-ed many me\-ni\-al skills. Must a su\-pe\-ri\-or man be skilled in many things? No, not many.
\end{para}

\begin{para}
    \textsuperscript{9:8}\thinspace{}Do I have knowl\-edge? No, I don't. A rus\-tic asked me a ques\-tion and my mind went blank. I ham\-mered at both ends of the ques\-tion un\-til I got eve\-ry\-thing out of it.
\end{para}

\begin{para}
    \textsuperscript{9:13}\thinspace{}Zigong asked, “If you had a beau\-ti\-ful piece of jade here, would you hide it safe\-ly in a box or try to get a good price and sell it?” Con\-fu\-cius said, “Sell it! All I'm waiting for is the right of\-fer.”
\end{para}

\begin{para}
    \textsuperscript{9:16}\thinspace{}I have no dif\-fi\-cul\-ty serv\-ing high officials when abroad, serv\-ing my elders at home, giv\-ing my best efforts in fu\-ner\-al ar\-range\-ments, and avoiding trou\-ble from wine.
\end{para}

\begin{para}
    \textsuperscript{9:18}\thinspace{}I have nev\-er seen a man who loves vir\-tue as much as he loves beau\-ty in wom\-en.
\end{para}

\begin{para}
    \textsuperscript{9:19}\thinspace{}It's like build\-ing a mound: if I stop be\-fore the last bas\-ket of earth, it re\-mains un\-fin\-ished. It's like fill\-ing a ditch: al\-though I've dumped in on\-ly a sin\-gle bas\-ket of earth, if I con\-tin\-ue then I'm mak\-ing prog\-ress.
\end{para}

\begin{para}
    \textsuperscript{9:23}\thinspace{}The young\-er gen\-er\-a\-tion should be held in awe. How do we know that it won't e\-qual the pres\-ent one? But if a man reaches for\-ty or fif\-ty years old with\-out dis\-tin\-guish\-ing him\-self, he no long\-er deserves awe.
\end{para}

\begin{para}
    \textsuperscript{9:24}\thinspace{}I can do noth\-ing with the man who enjoys po\-lite words with\-out unfolding their pur\-pose, or who agrees with ex\-em\-pla\-ry words with\-out reforming him\-self.
\end{para}

\begin{para}
    \textsuperscript{9:25}\thinspace{}Put loy\-al\-ty and trust\-wor\-thi\-ness above eve\-ry\-thing else. On\-ly have friends who are your mor\-al equals. When you make a mis\-take, don't be a\-fraid to cor\-rect it.
\end{para}

\begin{para}
    \textsuperscript{9:30}\thinspace{}You may be able to study to\-geth\-er, and yet be un\-a\-ble to pur\-sue the Way to\-geth\-er. You may be able to pur\-sue the Way to\-geth\-er, and yet be un\-a\-ble to take a stand to\-geth\-er. You may be able to take a stand to\-geth\-er, and yet be un\-a\-ble to share au\-thor\-i\-ty to\-geth\-er.
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{10:1}\thinspace{}In his vil\-lage, Con\-fu\-cius was most def\-er\-en\-tial, as if he were un\-a\-ble to speak. In the an\-ces\-tral tem\-ple or at court, he was el\-o\-quent but cau\-tious.
\end{para}

\begin{para}
    \textsuperscript{10:8}\thinspace{}E\-ven if there was plen\-ty of meat, he would\-n't eat more meat than rice. On\-ly with wine did he have no set lim\-it, but he nev\-er drank to the point of con\-fu\-sion.
\end{para}

\begin{para}
    \textsuperscript{10:10}\thinspace{}He did\-n't con\-verse while eat\-ing, or talk in bed.
    \textsuperscript{11}\thinspace{}E\-ven with a sim\-ple meal of coarse rice and veg\-e\-ta\-ble broth, he made an of\-fer\-ing with so\-lem\-ni\-ty.
\end{para}

\begin{para}
    \textsuperscript{10:17}\thinspace{}When the stables burned, Con\-fu\-cius returned from court and asked, “Was any\-one hurt?” He did\-n't ask about the hors\-es.
\end{para}

\begin{para}
    \textsuperscript{10:22}\thinspace{}When a friend died who had no fam\-i\-ly to make ar\-range\-ments, he said, “Let the fu\-ner\-al be at my home.”
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{11:4}\thinspace{}Yan Hui is no help to me. Eve\-ry\-thing I say pleases him.
\end{para}

\begin{para}
    \textsuperscript{11:12}\thinspace{}If you aren't yet able to serve peo\-ple, how would you be able to serve the spirits. If you don't yet un\-der\-stand life, how could you un\-der\-stand death?
\end{para}

\begin{para}
    \textsuperscript{11:14}\thinspace{}The peo\-ple of Lu were re\-build\-ing the Long Treas\-ury. Min Ziqian said, “Why not re\-store the old struc\-ture? Why must it be changed com\-plete\-ly?” Con\-fu\-cius said, “This man ei\-ther says noth\-ing, or his words hit the mark.”
\end{para}

\begin{para}
    \textsuperscript{11:16}\thinspace{}Go\-ing too far is as bad as fall\-ing short.
\end{para}

\begin{para}
    \textsuperscript{11:21}\thinspace{}If a man's opinions are sound, is he a su\-pe\-ri\-or man or is it on\-ly a sol\-emn ap\-pear\-ance?
\end{para}

\begin{para}
    \textsuperscript{11:22}\thinspace{}Zilu asked, “Should I im\-me\-di\-ate\-ly put in\-to prac\-tice what I learn?” Con\-fu\-cius said, “You have a fa\-ther and el\-der brothers to con\-sult first.” Ranyou asked the same ques\-tion. Con\-fu\-cius said, “You should im\-me\-di\-ate\-ly put in\-to prac\-tice what you learn.” Gongxi Hua said, “I'm con\-fused. May I ask for an ex\-pla\-na\-tion?” Con\-fu\-cius said, “Ranyou holds back, so I urged him for\-ward. Zilu has en\-er\-gy for two, so I held him back.”
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{12:1}\thinspace{}Yan Hui asked about be\-nev\-o\-lence. Con\-fu\-cius said, “Be\-nev\-o\-lence is over\-com\-ing one\-self and returning to pro\-pri\-e\-ty. Be\-nev\-o\-lence co\-mes from one\-self. How could it come from others? Don't look at any\-thing im\-prop\-er. Don't lis\-ten to any\-thing im\-prop\-er. Don't say any\-thing im\-prop\-er. Don't do any\-thing im\-prop\-er.”
\end{para}

\begin{para}
    \textsuperscript{12:2}\thinspace{}Zhonggong asked about be\-nev\-o\-lence. Con\-fu\-cius said, “When abroad, be\-have as if you were re\-ceiv\-ing an im\-por\-tant guest. When employing the peo\-ple, be\-have as if you were as\-sist\-ing at an im\-por\-tant sac\-ri\-fice. Don't im\-pose on others what you don't want for your\-self.”
\end{para}

\begin{para}
    \textsuperscript{12:3}\thinspace{}Si\-ma Niu asked about be\-nev\-o\-lence. Con\-fu\-cius said, “A be\-nev\-o\-lent per\-son is re\-luc\-tant to speak. When do\-ing it is dif\-fi\-cult, how can you not be re\-luc\-tant to speak about it.”
\end{para}

\begin{para}
    \textsuperscript{12:4}\thinspace{}Si\-ma Niu asked about the su\-pe\-ri\-or man. Con\-fu\-cius said, “A su\-pe\-ri\-or man is free from wor\-ry and fear. If in\-tro\-spec\-tion finds noth\-ing to be a\-shamed of, why should he have wor\-ry or fear?”
\end{para}

\begin{para}
    \textsuperscript{12:6}\thinspace{}Zizhang asked about dis\-cern\-ment. Con\-fu\-cius said, “He who is not in\-flu\-enced by slan\-der that saturates and by ac\-cu\-sa\-tions that spread like a rash, can be called dis\-cern\-ing. He can al\-so be called far\-sight\-ed.”
\end{para}

\begin{para}
    \textsuperscript{12:7}\thinspace{}Zigong asked about gov\-ern\-ment. Con\-fu\-cius said, “Suf\-fi\-cient food, suf\-fi\-cient arms, and the trust of the peo\-ple. If I had to give up one of these three, I would give up the arms. If I had to give up one of the remaining two, I would give up the food. Death has been with us since an\-cient times, but with\-out trust the peo\-ple can\-not stand.”
\end{para}

\begin{para}
    \textsuperscript{12:10}\thinspace{}Zizhang asked about ac\-cu\-mu\-lat\-ing vir\-tue. Con\-fu\-cius said, “Make these your guid\-ing principles: loy\-al\-ty, trust\-wor\-thi\-ness, and fol\-low\-ing what is right. This is the way to ac\-cu\-mu\-late vir\-tue.”
\end{para}

\begin{para}
    \textsuperscript{12:13}\thinspace{}In hear\-ing lawsuits, I am the same as any\-one. What we need is to make it so that there are no lawsuits.
\end{para}

\begin{para}
    \textsuperscript{12:14}\thinspace{}Zizhang asked about gov\-ern\-ment. Con\-fu\-cius said, “Pon\-der it with\-out tir\-ing, and car\-ry it out with loy\-al\-ty.”
\end{para}

\begin{para}
    \textsuperscript{12:15}\thinspace{}Study cul\-ture broad\-ly, and re\-strain your\-self with pro\-pri\-e\-ty. You will not stray from what is right.
\end{para}

\begin{para}
    \textsuperscript{12:16}\thinspace{}The su\-pe\-ri\-or man perfects the good in peo\-ple, he does\-n't per\-fect the bad. The in\-fe\-ri\-or man does the op\-po\-site.
\end{para}

\begin{para}
    \textsuperscript{12:19}\thinspace{}Ji Kangzi asked Con\-fu\-cius about gov\-ern\-ment: “What if I were to kill those who don't fol\-low the Way in or\-der to help those who do?” Con\-fu\-cius said, “In ad\-min\-is\-tering your gov\-ern\-ment, what use is kill\-ing? If you de\-sire what is good, the peo\-ple will be good. The vir\-tue of the su\-pe\-ri\-or man is like the wind, and the vir\-tue of the in\-fe\-ri\-or man is like the grass. When the wind blows, the grass is sure to bend.”
\end{para}

\begin{para}
    \textsuperscript{12:20}\thinspace{}Zizhang asked, “When can a gen\-tle\-man be called dis\-tin\-guished? By this I mean that he is sure to be known in his state and in his clan.” Con\-fu\-cius said, “That is fame, not dis\-tinc\-tion. A dis\-tin\-guished man has up\-right char\-ac\-ter, loves what is right, examines what peo\-ple say and observes their fa\-cial ex\-pres\-sions, and is mind\-ful of def\-er\-ence to others. Such a man will be dis\-tin\-guished in his state and in his clan. As for fame, it's e\-nough to be whol\-ly con\-fi\-dent about as\-sum\-ing the ap\-pear\-ance of be\-nev\-o\-lence while act\-ing to the con\-tra\-ry. Such a man is sure to be known in his state and in his clan.”
\end{para}

\begin{para}
    \textsuperscript{12:21}\thinspace{}Fan Chi asked, “How do I ac\-cu\-mu\-late vir\-tue, re\-form wick\-ed\-ness, and rec\-og\-nize con\-fu\-sion?” Con\-fu\-cius said, “Ex\-cel\-lent ques\-tion! Put the ef\-fort be\-fore the re\-ward: is that not ac\-cu\-mu\-lat\-ing vir\-tue? At\-tack your own evil rath\-er than the evil of others: is that not reforming wick\-ed\-ness? In a mo\-ment of an\-ger, to for\-get your own safe\-ty and that of your fam\-i\-ly: is that not con\-fu\-sion?”
\end{para}

\begin{para}
    \textsuperscript{12:23}\thinspace{}Zigong asked how to treat friends. Con\-fu\-cius said, “Loy\-al\-ly ad\-vise them, and skill\-ful\-ly show them the Way. If that does\-n't work, then stop. Don't dis\-grace your\-self.”
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{13:1}\thinspace{}Zilu asked about gov\-ern\-ment. Con\-fu\-cius said, “Set an ex\-am\-ple for them, and en\-cour\-age them. Be tire\-less.”
\end{para}

\begin{para}
    \textsuperscript{13:2}\thinspace{}Zhonggong asked about gov\-ern\-ment. Con\-fu\-cius said, “Set an ex\-am\-ple for your officers. Grant par\-don for mi\-nor offenses. Pro\-mote men of vir\-tue and tal\-ent.”
\end{para}

\begin{para}
    \textsuperscript{13:3}\thinspace{}A su\-pe\-ri\-or man re\-mains si\-lent about things he does\-n't un\-der\-stand. He permits no care\-less\-ness in his speech.
\end{para}

\begin{para}
    \textsuperscript{13:5}\thinspace{}Con\-sid\-er a man who can re\-cite the three hun\-dred Poems. If he fails when you en\-trust him with gov\-ern\-ance, and can\-not act on his own in\-i\-ti\-a\-tive, what use is all his learn\-ing?
\end{para}

\begin{para}
    \textsuperscript{13:6}\thinspace{}If a man is up\-right in his per\-son\-al con\-duct, others will fol\-low with\-out him giv\-ing orders. If a man is not up\-right in his per\-son\-al con\-duct, e\-ven if he gives orders, others won't o\-bey.
\end{para}

\begin{para}
    \textsuperscript{13:12}\thinspace{}E\-ven with a true king, it would still take a gen\-er\-a\-tion for be\-nev\-o\-lence to pre\-vail.
\end{para}

\begin{para}
    \textsuperscript{13:13}\thinspace{}If a man can cor\-rect him\-self, what dif\-fi\-cul\-ty will he have in governing? If he can't cor\-rect him\-self, how can he cor\-rect others?
\end{para}

\begin{para}
    \textsuperscript{13:15}\thinspace{}A sin\-gle say\-ing can\-not ru\-in a coun\-try, but there is one say\-ing: “The on\-ly pleas\-ure of rul\-ing is that no one con\-tra\-dicts you.” If a rul\-er is good and no one con\-tra\-dicts him, that's fi\-ne. But if a rul\-er is not good and no one con\-tra\-dicts him, then is\-n't this al\-most a say\-ing that could ru\-in a coun\-try?
\end{para}

\begin{para}
    \textsuperscript{13:16}\thinspace{}The Gov\-er\-nor of She asked about gov\-ern\-ment. Con\-fu\-cius said, “Peo\-ple near\-by are pleased, and peo\-ple far a\-way come.”
\end{para}

\begin{para}
    \textsuperscript{13:17}\thinspace{}Zixia asked about gov\-ern\-ment. Con\-fu\-cius said, “Don't try to rush things. Don't look for small ad\-van\-tages. If you try to rush things, you won't reach your goal. If you look for small ad\-van\-tages, you won't ac\-com\-plish great things.”
\end{para}

\begin{para}
    \textsuperscript{13:19}\thinspace{}Be cour\-te\-ous at home. Be re\-spect\-ful in han\-dling pub\-lic af\-fairs. Be loy\-al in deal\-ing with others. E\-ven a\-mong bar\-bar\-i\-ans, you can't dis\-card these.
\end{para}

\begin{para}
    \textsuperscript{13:21}\thinspace{}If I can't find mod\-er\-ate men to as\-so\-ci\-ate with, I must find the reck\-less and the cau\-tious. The reck\-less ad\-vance to\-wards the goal. The cau\-tious have lines they won't cross.
\end{para}

\begin{para}
    \textsuperscript{13:23}\thinspace{}A su\-pe\-ri\-or man seeks har\-mo\-ny with\-out con\-form\-i\-ty. An in\-fe\-ri\-or man seeks con\-form\-i\-ty with\-out har\-mo\-ny.
\end{para}

\begin{para}
    \textsuperscript{13:24}\thinspace{}It's not e\-nough for all the peo\-ple to love you. It's not e\-nough for all the peo\-ple to hate you. It's bet\-ter if the good peo\-ple love you and the bad peo\-ple hate you.
\end{para}

\begin{para}
    \textsuperscript{13:25}\thinspace{}If you try to please a su\-pe\-ri\-or man with\-out fol\-low\-ing the Way, he will not be pleased; but when employing others, he on\-ly as\-signs tasks ac\-cord\-ing to their ca\-pac\-i\-ty. If you try to please an in\-fe\-ri\-or man with\-out fol\-low\-ing the Way, he will be pleased; but when employing others, he expects them to be good at eve\-ry\-thing.
\end{para}

\begin{para}
    \textsuperscript{13:26}\thinspace{}A su\-pe\-ri\-or man has a dig\-ni\-fied ease with\-out be\-ing ar\-ro\-gant. An in\-fe\-ri\-or man is ar\-ro\-gant with\-out a dig\-ni\-fied ease.
\end{para}

\begin{para}
    \textsuperscript{13:27}\thinspace{}Firm, res\-o\-lute, sim\-ple, slow to speak: these are close to be\-nev\-o\-lence.
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{14:1}\thinspace{}To serve a state in which the Way prevails, then to con\-tin\-ue serv\-ing it af\-ter it has lost the Way. That is shame\-ful.
\end{para}

\begin{para}
    \textsuperscript{14:2}\thinspace{}A gen\-tle\-man who is at\-tached to ma\-te\-ri\-al comforts is not wor\-thy of be\-ing called a gen\-tle\-man.
\end{para}

\begin{para}
    \textsuperscript{14:4}\thinspace{}A vir\-tu\-ous man will cer\-tain\-ly have some\-thing to say, but a man with some\-thing to say is not nec\-es\-sar\-i\-ly vir\-tu\-ous. A be\-nev\-o\-lent man will cer\-tain\-ly be brave, but a brave man is not nec\-es\-sar\-i\-ly be\-nev\-o\-lent.
\end{para}

\begin{para}
    \textsuperscript{14:7}\thinspace{}Can you love some\-one with\-out mak\-ing them work hard? Can you be loy\-al to some\-one with\-out in\-struc\-ting them?
\end{para}

\begin{para}
    \textsuperscript{14:10}\thinspace{}To be poor with\-out re\-sent\-ment is dif\-fi\-cult; to be rich with\-out ar\-ro\-gance is easy.
\end{para}

\begin{para}
    \textsuperscript{14:12}\thinspace{}A man who is wise, free from desires, brave, ac\-com\-plished, and al\-so re\-fined through rit\-u\-al and mu\-sic may be called a com\-plete man. But, does a com\-plete man need all this now\-a\-days? If he sees prof\-it and thinks of what is right; if he sees dan\-ger and is ready to give his life; if he endures long hard\-ship and does\-n't for\-get the words he lives by: he may be called a com\-plete man.
\end{para}

\begin{para}
    \textsuperscript{14:20}\thinspace{}When your words are not hum\-ble, it's dif\-fi\-cult to live up to them.
\end{para}

\begin{para}
    \textsuperscript{14:22}\thinspace{}Zilu asked how to serve a rul\-er. Con\-fu\-cius said, “Don't use de\-ceit when you op\-pose him.”
\end{para}

\begin{para}
    \textsuperscript{14:27}\thinspace{}A su\-pe\-ri\-or man is a\-shamed if his words sur\-pass his deeds.
\end{para}

\begin{para}
    \textsuperscript{14:28}\thinspace{}The Way of a su\-pe\-ri\-or man has three things that I can't find in my\-self: the be\-nev\-o\-lent are not anx\-ious, the wise are not con\-fused, the brave are not a\-fraid.
\end{para}

\begin{para}
    \textsuperscript{14:29}\thinspace{}Zigong was judg\-ing oth\-er peo\-ple. Con\-fu\-cius said, “Zigong must be of such su\-pe\-ri\-or char\-ac\-ter him\-self that he has lei\-sure for this. I don't.”
\end{para}

\begin{para}
    \textsuperscript{14:30}\thinspace{}Don't wor\-ry that men don't rec\-og\-nize you; wor\-ry about your own lack of abil\-i\-ty.
\end{para}

\begin{para}
    \textsuperscript{14:31}\thinspace{}To be the first to be a\-ware of de\-cep\-tion or bad faith, with\-out an\-tic\-i\-pat\-ing or sus\-pect\-ing it: is\-n't that be\-ing wor\-thy?
\end{para}

\begin{para}
    \textsuperscript{14:34}\thinspace{}Some\-one asked, “What do you think of the say\-ing, ‘Re\-pay re\-sent\-ment with kind\-ness’?” Con\-fu\-cius said, “Then how will you re\-pay kind\-ness? Re\-pay re\-sent\-ment with up\-right\-ness. Re\-pay kind\-ness with kind\-ness.”
\end{para}

\begin{para}
    \textsuperscript{14:35}\thinspace{}No one un\-der\-stands me! I don't com\-plain against Heav\-en, nor do I blame men. I study here be\-low, and I pen\-e\-trate up above. Who un\-der\-stands me? Heav\-en does!
\end{para}

\begin{para}
    \textsuperscript{14:36}\thinspace{}Gongbo Liao had slandered Zilu. Zifu Jingbo said, “I have e\-nough pow\-er to have Gongbo Liao's corpse dis\-played in the mar\-ket\-place.” Con\-fu\-cius said, “If cir\-cum\-stances al\-low, the Way will pre\-vail; if not, the Way will be aban\-doned. What ef\-fect does Gongbo Liao have on these cir\-cum\-stances?”
\end{para}

\begin{para}
    \textsuperscript{14:37}\thinspace{}The highest vir\-tue is to a\-void the world; next, to a\-void cer\-tain places; next, to a\-void cer\-tain at\-ti\-tudes; next, to a\-void cer\-tain words.
\end{para}

\begin{para}
    \textsuperscript{14:41}\thinspace{}When those above love pro\-pri\-e\-ty, the com\-mon peo\-ple are easy to lead.
\end{para}

\begin{para}
    \textsuperscript{14:44}\thinspace{}Con\-fu\-cius employed a boy to car\-ry messages. Some\-one asked, “Is he mak\-ing any prog\-ress?” Con\-fu\-cius said, “He's not seek\-ing prog\-ress. He wants quick results.”
\end{para}

\bigskip{}

\begin{para}
    \textsuperscript{15:2}\thinspace{}A su\-pe\-ri\-or man is stead\-fast in the face of ad\-ver\-si\-ty, while an in\-fe\-ri\-or man is engulfed by it.
\end{para}

\begin{para}
    \textsuperscript{15:5}\thinspace{}Can't Shun be said to have achieved or\-der with\-out forc\-ing? What did he do? He just sat rev\-er\-ent\-ly on the throne, and faced due south.
\end{para}

\begin{para}
    \textsuperscript{15:6}\thinspace{}If your words are loy\-al and trust\-wor\-thy, and your con\-duct is sin\-cere and re\-spect\-ful, then your con\-duct will be prop\-er e\-ven a\-mong bar\-bar\-i\-ans. If your words are not loy\-al and trust\-wor\-thy, and your con\-duct is not sin\-cere and re\-spect\-ful, how can your con\-duct be prop\-er, e\-ven in your own neigh\-bor\-hood?
\end{para}

\begin{para}
    \textsuperscript{15:8}\thinspace{}If you fail to speak to a man who is ca\-pa\-ble of un\-der\-stand\-ing, you waste the man. If you speak to a man who is in\-ca\-pa\-ble of un\-der\-stand\-ing, you waste your words. The wise waste nei\-ther men nor words.
\end{para}

\begin{para}
    \textsuperscript{15:9}\thinspace{}A be\-nev\-o\-lent man will not in\-jure his be\-nev\-o\-lence in or\-der to save his life, but he might sac\-ri\-fice his life in or\-der to achieve be\-nev\-o\-lence.
\end{para}

\begin{para}
    \textsuperscript{15:10}\thinspace{}In what\-ev\-er coun\-try you're liv\-ing, serve its most vir\-tu\-ous officers, and be\-friend its most be\-nev\-o\-lent gentelmen. This is how to prac\-tice be\-nev\-o\-lence.
\end{para}

\begin{para}
    \textsuperscript{15:12}\thinspace{}If a man does\-n't con\-cern him\-self with what's far a\-way, he will have sorrows near at hand.
\end{para}

\begin{para}
    \textsuperscript{15:15}\thinspace{}If you de\-mand much from your\-self and lit\-tle from others, you will keep re\-sent\-ment at a dis\-tance.
\end{para}

\begin{para}
    \textsuperscript{15:18}\thinspace{}A su\-pe\-ri\-or man takes what is right as his ba\-sis. He practices it with pro\-pri\-e\-ty, dem\-on\-strates it with mod\-es\-ty, and completes it with good faith.
\end{para}

\begin{para}
    \textsuperscript{15:20}\thinspace{}A su\-pe\-ri\-or man hates the thought of leav\-ing the world with\-out mak\-ing a name for him\-self.
    \textsuperscript{21}\thinspace{}A su\-pe\-ri\-or man makes demands on him\-self; an in\-fe\-ri\-or man makes demands on others.
    \textsuperscript{22}\thinspace{}A su\-pe\-ri\-or man is con\-fi\-dent with\-out be\-ing con\-ten\-tious; gathers with others but does\-n't form cliques.
    \textsuperscript{23}\thinspace{}A su\-pe\-ri\-or man does\-n't pro\-mote a man be\-cause of his words, and does\-n't re\-ject the words be\-cause of the man.
\end{para}

\begin{para}
    \textsuperscript{15:27}\thinspace{}Clev\-er words dis\-rupt vir\-tue. Im\-pa\-tience in small matters disrupts great plans.
\end{para}

\begin{para}
    \textsuperscript{15:28}\thinspace{} When eve\-ry\-one loves a man, you must in\-ves\-ti\-gate. When eve\-ry\-one hates a man, you must in\-ves\-ti\-gate.
\end{para}

\begin{para}
    \textsuperscript{15:30}\thinspace{}To have a fault and not cor\-rect it is a fault in\-deed.
\end{para}

\begin{para}
    \textsuperscript{15:31}\thinspace{}I once spent a whole day with\-out eat\-ing and a whole night with\-out sleep\-ing in or\-der to think. I got noth\-ing out of it. It would have been bet\-ter to study.
\end{para}

\begin{para}
    \textsuperscript{15:32}\thinspace{}A su\-pe\-ri\-or man makes his plans a\-round the Way, not a\-round food. A su\-pe\-ri\-or man worries about the Way, not about pov\-er\-ty.
\end{para}

\begin{para}
    \textsuperscript{15:36}\thinspace{}In the pur\-suit of be\-nev\-o\-lence, don't yield e\-ven to your teach\-er.
\end{para}

\begin{para}
    \textsuperscript{15:37}\thinspace{}A su\-pe\-ri\-or man is prin\-ci\-pled, but not rig\-id.
\end{para}

\begin{para}
    \textsuperscript{15:38}\thinspace{}In serv\-ing your rul\-er, de\-vo\-tion to du\-ty co\-mes be\-fore any thought of com\-pen\-sa\-tion.
    \textsuperscript{39}\thinspace{}In teach\-ing, there is no such thing as so\-cial class.
\end{para}

\begin{para}
    \textsuperscript{15:40}\thinspace{}Those who fol\-low a dif\-fer\-ent Way can't make plans to\-geth\-er.
\end{para}

\begin{para}
    \textsuperscript{15:41}\thinspace{}In ex\-press\-ing your\-self, get the point across then stop.
\end{para}

\end{document}

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