CONFUCIAN ANALECTS 論語

於禮、遠恥辱也、因不失其親、亦可宗也。
子曰、君子食無求飽、居無求安、敏於事而慎於言、就有道而正焉、可謂好學也已、
子貢曰、貧而無諂、富而無驕、何如。

according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.”

Cʜᴀᴘᴛᴇʀ XIV. The Master said, “He who aims to be a man of complete virtue original: 君子, rendered as "superior man" or "man of complete virtue" in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:—such a person may be said indeed to love to learn.”

Cʜᴀᴘᴛᴇʀ XV. 1. Tsze-kung said, “What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?” The

between being sincere and righteousness, between being respectful and propriety, and how a man’s conduct may be venerated. The later view commends itself, the only difficulty being with 近於, “near to,” which we must accept as a meiosis understatement for 合乎, “agreeing with.” 信 sincerity = 信約 a covenant/agreement. 遠, fourth tone, “to keep away from.” The force of the 亦=“he can go on to make them his masters,” 宗 to honor/make a master of being taken as an active verb.

14. Wɪᴛʜ ᴡʜᴀᴛ ᴍɪɴᴅ ᴏɴᴇ ᴀɪᴍɪɴɢ ᴛᴏ ʙᴇ ᴀ Cʜüɴ-ᴛsᴢᴇ superior man ᴘᴜʀsᴜᴇs ʜɪs ʟᴇᴀʀɴɪɴɢ. He may be well, even luxuriously, fed and lodged, but, with his higher aim, these things are not his seeking,—無求. A nominative to 可謂 must be supposed,—that is all this, or such a person. The closing particles, 也已, give emphasis to the preceding sentence, = yes, indeed.

15. Aɴ ɪʟʟᴜsᴛʀᴀᴛɪᴏɴ ᴏғ ᴛʜᴇ sᴜᴄᴄᴇssɪᴠᴇ sᴛᴇᴘs ɪɴ sᴇʟғ-ᴄᴜʟᴛɪᴠᴀᴛɪᴏɴ. 1. Tsze-kung had been poor, and then did not cringe. He became rich and was not proud. He asked Confucius about the style of character to which he had attained; Confucius allowed its worth, but sent