To be able to teach others one must from his old stores be continually developing things new.
The Master said, \continually to be acquiring new, he may be a teacher of others.\
Chapter 12
子曰：“君子不器。”
The general aptitude of the Chün-tsze.
The Master said, \
Chapter 13
子貢問君子。子曰：“先行其言而後從之。”
How with the superior man words follow actions.
Tsze-kung asked what constituted the superior man. The Master said, \acts before he speaks, and afterwards speaks according to his actions.\
Chapter 14
子曰：“君子周而不比，小人比而不周。”
The difference between the Chün-tsze and the small man.
The Master said, \superior man is catholic and not partisan. The mean man is partisan and not catholic.\
Chapter 15
子曰：“學而不思則罔，思而不學則殆。”
In learning, reading and thought must be combined.
The Master said, \without thought is labor lost; thought without learning is perilous.\
Chapter 16
子曰：“攻乎異端，斯害也已。”
Strange doctrines are not to be studied.
The Master said, \
Chapter 17
子曰：“由，誨女知之乎！知之爲知之，不知爲不知，是知也。” There should be no pretense in the profession of knowledge, or the denial of ignorance.
The Master said, \a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;-- this is knowledge.\
Chapter 18
子張學干祿。子曰：“多聞闕疑，愼言其餘，則寡尤。多見闕殆，愼行其餘，則寡悔。言寡尤，行寡悔，祿在其中矣。”
The end in learning should be one's own improvement, and not emolument. 1. Tsze-chang was learning with a view to official emolument.
2. The Master said, \much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:-- then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice:-- then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument.\
Chapter 19
哀公問曰：“何爲則民服？” 孔子對曰：“舉直錯諸枉，則民服。舉枉錯諸直，則民不服。”
How a prince by the right employment of his officers may secure the real submission of his subjects.
The Duke ?i asked, saying, \submission of the people?\set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit.\
Chapter 20
季康子問：“使民敬、忠以勸，如之何？” 子曰：“臨之以莊，則敬。孝慈，則忠。舉善而教不能，則勸。”
Example in superiors is more powerful than force.
Ch? K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, \him preside over them with gravity;-- then they will reverence him. Let him be final and kind to all;-- then they will be faithful to him. Let him advance the good and teach the incompetent;-- then they will eagerly seek to be virtuous.\
Chapter 21
或謂孔子曰：“子奚不爲政？”子曰：“《書》云：‘孝乎惟孝，友于兄弟，施於有政。’是亦爲政，奚其爲爲政？”
Confucius's explanation of his not being in any office.
1. Some one addressed Confucius, saying, \in the government?\
2. The Master said, \does the Sh?-ching say of filial piety? -- 'You are final, you discharge your brotherly duties. these qualities are displayed in government.' This then also constitutes the exercise of government. Why must there be THAT -- making one be in the government?\
Chapter 22
子曰：“人而無信，不知其可也。大車無輗，小車無軏，其何以行之哉？” The necessity to a man of being truthful and sincere.
The Master said, \
on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?\
Chapter 23
子張問：“十世可知也？”子曰：“殷因於夏禮，所損益，可知也。周因於殷禮，所損益，可知也。其或繼周者，雖百世，可知也。”
The great principles governing society are unchangable.
1. Tsze-chang asked whether the affairs of ten ages after could be known. 2. Confucius said, \Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known.\
Chapter 24
子曰：“非其鬼而祭之，諂也。見義不爲，無勇也。”
Neither in sacrifice nor in any other practice may a man do anything but what is right.
1. The Master said, \belong to him is flattery.
2. \
（《Confucian Analects》）
八佾第三 Book III: Pa Yih
Chapter 1
孔子謂季氏：“八佾舞於庭，是可忍也，孰不可忍也？”
Confucius's indignation at the usurpation of royal rites.
Confucius said of the head of the Ch? family, who had eight rows of pantomimes in his area, \to do?\
Chapter 2
三家者以《雍》徹 。子曰：“‘相維辟公，天子穆穆’，奚取於三家之堂？” Again against usurped rites. The three families used the YUNG ode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, \are the princes;-- the son of heaven looks profound and grave';-- what application can these words have in the hall of the three families?\
Chapter 3
子曰：“人而不仁，如禮何？人而不仁，如樂何？”
Ceremonies and music vain without virtue.
The Master said, \a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?\
Chapter 4
林放問禮之本。子曰：“大哉問！禮，與其奢也，寧儉。喪，與其易也，寧戚。”
The object of ceremonies should regulate them:-- against formalism. 1. Lin Fang asked what was the first thing to be attended to in ceremonies. 2. The Master said, \