CONFUCIAN ANALECTS

The following section contains Chinese text arranged in vertical columns, read from right to left.

CHAPTER VII. Tsze-hsiâ said, "If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in intercourse with his friends, his words are sincere:—although men say that he has not learned, I will certainly say that he has."

7. TSZE-HSIÂ'S VIEWS OF THE SUBSTANCE OF LEARNING. Tsze-hsiâ was the designation of Bǔ Shāng original: 卜商, another of the sage's distinguished disciples, now placed fifth in the eastern range of "the wise ones." He was famous for his learning, and his views on the Shih-ching Book of Poetry and the Ch'un Ch'iu Spring and Autumn Annals are said to be preserved in the commentaries of Máo original: 毛, Gōngyáng Gāo original: 公羊高, and Gǔliáng Chì original: 穀梁赤. He wept himself blind upon the death of his son, but lived to a great age and was much esteemed by the people and princes of his time. Regarding the scope of this chapter, there is truth in what the commentator Wú original: 吳 says: Tsze-hsiâ's words may be twisted to depreciate learning, while those of the Master in the preceding chapter hit exactly the due medium. The first original: 賢 is a concrete noun. Written in full, it is composed of the

characters for a minister, loyal, and a precious shell. It conveys the ideas of talents and worth in the concrete, but it is not easy to render it uniformly by any one term in another language. The first original: 賢 is a verb, meaning "to treat as a hsien worthy person." original: 色 has a different meaning here than in Chapter III; here it signifies "sensual pleasure." Literally rendered, the first sentence would be, "esteeming properly the virtuous, and changing the love of woman." Great fault is found by some, as in the Sìshū Gǎicuò Correction of Errors in the Four Books, XIII, i, with Chû Hsî's interpretation which I have followed. However, there is force in the argument of his adherents that the passage is not meant to imply the individual had been given to pleasure, but simply signifies the sincerity of his love for the virtuous. original: 致 here is equivalent to original: 委, "to give to" or "to devote."