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6
EDUCATION
Hsün Tzu's primary method of supporting his arguments in this selection is to
give examples, either from the natural world or from figures in Chinese history. Pay
close attention to these examples and to the claims that they support.
The gentleman' says: Learning should never cease. Blue comes from the indigo plant
but is bluer than the plant itself. Ice is made of water but is colder than water ever is.
A piece of wood as straight as a plumb line may be bent into a circle as true as any drawn
with a compass and, even after the wood has dried, it will not straighten out again. The
bending process has made it that way. Thus, if wood is pressed against a straightening
board, it can be made straight; if metal is put to the grindstone, it can be sharpened;
and if the gentleman studies widely and each day examines himself, his wisdom will
become clear and his conduct be without fault. If you do not climb a high mountain,
you will not comprehend the highness of the heavens; if you do not look down into a
deep valley, you will not know the depth of the earth; and if you do not hear the words
handed down from the ancient kings, you will not understand the greatness of learning.
Children born among the Han or Yüeh people of the south and among the Mo barbar-
ians of the north cry with the same voice at birth, but as they grow older they follow
different customs. Education causes them to differ. The Odes? says:
Oh, you gentlemen,
Do not be constantly at ease and rest!
Quietly respectful in your posts,
Love those who are correct and upright
And the gods will hearken to you
And aid you with great blessing.
<
There is no greater godliness than to transform yourself with the Way, no greater
blessing than to escape misfortune.
I once tried spending the whole day in thought, but I found it of less value than
a moment of study. I once tried standing on tiptoe and gazing into the distance,
but I found I could see much farther by climbing to a high place. If you climb to a
high place and wave to someone, it is not as though your arm were any longer than
usual, and yet people can see you from much farther away. If you shout down the
Some of the translator's footnotes have been and compiler of the Shih Ching, or Book of Odes,
omitted.
in which these odes are collected.
1. Gentleman: the Confucian term for a person 3. The Way: Tao, which can be translated as
of virtue and breeding one who always fulfills "the Way" or "the Path," is a vital concept in
the appropriate roles for a person of his or her almost all classical Chinese philosophy; how-
rank.
ever, its meaning is not the same for Confucians
2. The Odes: Chinese poetic writings much as it is for Taoists. For Lao Tzu (p. 384), the Way
older than Confucianism that Confucius and his means something like "the way of nature" or "the
followers considered sources of ancient wisdom. natural order of things." For Confucius, it means
Confucius is traditionally considered the editor something more like "the path to perfection."
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HSÜN TZU . Encouraging Learning
7
wind, it is not as though your voice were any stronger than usual, and yet people can
hear you much more clearly. Those who make use of carriages or horses may not be
any faster walkers than anyone else, and yet they are able to travel a thousand li.4
Those who make use of boats may not know how to swim, and yet they manage to
get across rivers. The gentleman is by birth no different from any other man; it is
just that he is good at making use of things.
In the south there is a bird called the meng dove. It makes a nest out of feathers
woven together with hair and suspends it from the tips of the reeds. But when the
wind comes, the reeds break, the eggs are smashed, and the baby birds killed. It is
not that the nest itself is faulty; the fault is in the thing it is attached to. In the
west there is a tree called the yeh-kan. Its trunk is no more than four inches tall
and it grows on top of the high mountains, from whence it looks down into valleys
a hundred fathoms deep. It is not a long trunk which affords the tree such a view,
but simply the place where it stands. If pigweed grows up in the midst of hemp, it
will stand up straight without propping. If white sand is mixed with mud, it too will
turn black. The root of a certain orchid is the source of the perfume called chih; but
if the root were to be soaked in urine, then no gentleman would go near it and no
commoner would consent to wear it. It is not that the root itself is of an unpleasant
quality; it is the fault of the thing it has been soaked in. Therefore a gentleman will
take care in selecting the community he intends to live in, and will choose men of
breeding for his companions. In this way he wards off evil and meanness, and draws
close to fairness and right.
Every phenomenon that appears must have a cause. The glory or shame that
come to a man are no more than the image of his virtue. Meat when it rots breeds
worms; fish that is old and dry brings forth maggots. When a man is careless and
lazy and forgets himself, that is when disaster occurs. The strong naturally bear up
under weight; the weak naturally end up bound. Evil and corruption in oneself invite
the anger of others. If you lay sticks of identical shape on a fire, the flames will seek
out the driest ones; if you level the ground to an equal smoothness, water will still
seek out the dampest spot. Trees of the same species grow together; birds and beasts
gather in herds; for all things follow after their own kind. Where a target is hung
up, arrows will find their way to it; where the forest trees grow thickest, the axes
will enter. When a tree is tall and shady, birds will flock to roost in it; when vinegar
turns sour, gnats will collect around it. So there are words that invite disaster and
actions that call down shame. A gentleman must be careful where he takes his stand.
Pile up earth to make a mountain and wind and rain will rise up from it. Pile up
water to make a deep pool and dragons will appear. Pile up good deeds to create
virtue and godlike understanding will come of itself; there the mind of the sage will
find completion. But unless you pile up little steps, you can never journey a thousand
li; unless you pile up tiny streams, you can never make a river or a sea. The finest
>
5
4. Li: a traditional Chinese unit of distance; about one-third of a mile.
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8
EDUCATION
thoroughbred cannot travel ten paces in one leap, but the sorriest nag can go a ten
days' journey. Achievement consists of never giving up. If you start carving and
then give up, you cannot even cut through a piece of rotten wood; but if you persist
without stopping, you can carve and inlay metal or stone. Earthworms have no sharp
claws or teeth, no strong muscles or bones, and yet above ground they feast on the
mud, and below they drink at the yellow springs. This is because they keep their
minds on one thing. Crabs have six legs and two pincers, but unless they can find
an empty hole dug by a snake or a water serpent, they have no place to lodge. This
is because they allow their minds to go off in all directions. Thus if there is no dark
and dogged will, there will be no shining accomplishment; if there is no dull and
determined effort, there will be no brilliant achievement. He who tries to travel two
roads at once will arrive nowhere; he who serves two masters will please neither.
The wingless dragon has no limbs and yet it can soar; the flying squirrel has many
talents but finds itself hard pressed. The Odes says:
Ringdove in the mulberry,
Its children are seven.
The good man, the gentleman,
His forms are one.
His forms are one,
His heart is as though bound.
<
Thus does the gentleman bind himself to oneness.
In ancient times, when Hu Pa played the zither, the fish in the streams came
forth to listen; when Po Ya played the lute, the six horses of the emperor's carriage
looked up from their feed trough. No sound is too faint to be heard, no action too
well concealed to be known. When there are precious stones under the mountain,
the grass and trees have a special sheen; where pearls grow in a pool, the banks are
never parched. Do good and see if it does not pile up. If it does, how can it fail to
be heard of?
Where does learning begin and where does it end? I say that as to program,
learning begins with the recitation of the Classics and ends with the reading of the
ritual texts; and as to objective, it begins with learning to be a man of breeding,
and ends with learning to be a sage. If you truly pile up effort over a long period of
time, you will enter into the highest realm. Learning continues until death and only
then does it cease. Therefore we may speak of an end to the program of learning, but
the objective of learning must never for an instant be given up. To pursue it is to
be a man, to give it up is to become a beast. The Book of Documents> is the record
of government affairs, the Odes the repository of correct sounds, and the rituals are
5. Book of Documents: the Shu Ching, a collection of speeches, legal codes, government actions,
and other reputedly primary texts from pre-Confucian Chinese dynasties.
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HSÜN TZU . Encouraging Learning
9
the great basis of law and the foundation of precedents. Therefore learning reaches
its completion with the rituals, for they may be said to represent the highest point
of the Way and its power. The reverence and order of the rituals, the fitness and
harmony of music, the breadth of the Odes and Documents, the subtlety of the Spring
and Autumn Annals6—these encompass all that is between heaven and earth.
The learning of the gentleman enters his ear, clings to his mind, spreads through his
four limbs, and manifests itself in his actions. His smallest word, his slightest movement
can serve as a model. The learning of the petty man enters his ear and comes out his
mouth. With only four inches between ear and mouth, how can he have possession
of it long enough to ennoble a seven-foot body? In old times men studied for their
own sake; nowadays men study with an eye to others.? The gentleman uses learning to
ennoble himself; the petty man uses learning as a bribe to win attention from others. To
volunteer information when you have not been asked is called officiousness; to answer
two questions when you have been asked only one is garrulity. Both officiousness and
garrulity are to be condemned. The gentleman should be like an echo.
In learning, nothing is more profitable than to associate with those who are
learned. Ritual and music present us with models but no explanations; the Odes
and Documents deal with ancient matters and are not always pertinent; the Spring
and Autumn Annals is terse and cannot be quickly understood. But if you make use
of the erudition of others and the explanations of gentlemen, then you will become
honored and may make your way anywhere in the world. Therefore I say that in
learning nothing is more profitable than to associate with those who are learned,
and of the roads to learning, none is quicker than to love such men. Second only
to this is to honor ritual. If you are first of all unable to love such men and secondly
are incapable of honoring ritual, then you will only be learning a mass of jumbled
facts, blindly following the Odes and Documents, and nothing more. In such a case
you may study to the end of your days and you will never be anything but a vulgar
pedant. If you want to become like the former kings and seek out benevolence and
righteousness, then ritual is the very road by which you must travel. It is like picking
up a fur coat by the collar: grasp it with all five fingers and the whole coat can easily
be lifted. To lay aside the rules of ritual and try to attain your objective with the
Odes and Documents alone is like trying to measure the depth of a river with your
finger, to pound millet with a spear point, or to eat a pot of stew with an awl. You
will get nowhere. Therefore one who honors ritual, though he may not yet have full
understanding, can be called a model man of breeding; while one who does not honor
ritual, though he may have keen perception, is no more than a desultory pedant.
<
>
6. Spring and Autumn Annals: the Ch'un
Ch'iu, a work of ancient history, traditionally
thought to have been compiled by Confucius.
7. This sentence is quoted from Analects XIV,
25, where it is attributed to Confucius. Transla-
tor's note]
8. Garrulity: talkativeness.
9. Vulgar pedant: literally, "vulgar Confucian,"
but here and below Hsün Tzu uses the word
ju in the older and broader sense of a scholar.
[Translator's note)
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10
EDUCATION
10
Do not answer a man whose questions are gross. Do not question a man whose
answers are gross. Do not listen to a man whose theories are gross. Do not argue
with a contentious man. Only if a man has arrived where he is by the proper
way should you have dealings with him; if not, avoid him. If he is respectful in
his person, then you may discuss with him the approach to the way. If his words
are reasonable, you may discuss with him the principles of the way. If his looks
are gentle, you may discuss with him the highest aspects of the Way. To speak to
someone you ought not to is called officiousness; to fail to speak to someone you
ought to is called secretiveness; to speak to someone without first observing his
temper and looks is called blindness. The gentleman is neither officious, secretive,
nor blind, but cautious and circumspect in his manner. This is what the Odes
means when it says:
Neither overbearing nor lax,
They are rewarded by the Son of Heaven.
He who misses one shot in a hundred cannot be called a really good archer; he who
sets out on a thousand-mile journey and breaks down half a pace from his destination
cannot be called a really good carriage driver; he who does not comprehend moral
relationships and categories and who does not make himself one with benevolence
and righteousness cannot be called a good scholar. Learning basically means learn-
ing to achieve this oneness. He who starts off in this direction one time and that
direction another is only a commoner of the roads and alleys, while he who does
a little that is good and much that is not good is no better than the tyrants Chieh
and Chou or Robber Chih.10
The gentleman knows that what lacks completeness and purity does not deserve
to be called beautiful. Therefore he reads and listens to explanations in order to
penetrate the Way, ponders in order to understand it, associates with men who
embody it in order to make it part of himself, and shuns those who impede it in
order to sustain and nourish it. He trains his eye so that they desire only to see
what is right, his ears so that they desire to hear only what is right, his mind so
that it desires to think only what is right. When he has truly learned to love what
is right, his eyes will take greater pleasure in it than in the five colors; his ears will
take greater pleasure than in the five sounds; his mouth will take greater pleasure
than in the five flavors; and his mind will feel keener delight than in the possession
of the world. When he has reached this stage, he cannot be subverted by power or
the love of profit; he cannot be swayed by the masses; he cannot be moved by the
world. He follows this one thing in life; he follows it in death. This is what is called
10. Chieh and Chou or Robber Chih: tradi-
tional figures in Chinese history. Cheih and
Chou were tyrannical kings; Robber Chih led a
band of nine thousand criminals who terrorized
all of China.
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HSÜN TZU
Encouraging Learning
[CIRCA 250 BCE]
THE GREAT CHINESE PHILOSOPHER Confucius (551-479 BCE) taught his disciples
that human beings must always strive for perfection through strict attention to duty,
order, and ritual. He did not, however, clearly state his opinions on human nature.
Some time after Confucius's death, his disciples split into two camps. The majority
of Confucians followed the teachings of Mencius, who believed that the rites that
Confucius advocated could produce virtue and rectitude only because humans
inherently possessed these qualities. A second group of Confucians believed exactly
the reverse: that the Confucian program of rites and observances was necessary
because humans were inherently evil. The most famous advocate of this position
was the scholar Hsün Tzu.
Hsün Tzu (circa 300-230 BCE) believed that becoming virtuous meant altering
human nature, and was therefore one of the ancient world's strongest advocates
of education. He believed that only rigorous training and devoted study could
produce virtue. He compared the process of educating a child to the process of
straightening a piece of wood against a board or sharpening a piece of metal with
a stone. If done correctly, each process permanently transforms the nature of the
thing: the wood becomes straight, the metal becomes sharp, and the child becomes
a "gentleman," as Confucius termed a person of moral character.
Confucius's ideas have come down to us only as epigrams recorded by his
disciples; Lao Tzu wrote poems and prose pieces marked by paradox; Mencius
wrote dialogues, parables, and indirect narratives. Hsun Tzu, the most systematic
of the classical Chinese philosophers, developed brief essays that introduce and
support clearly labeled, easy-to-follow arguments. In "Encouraging Learning," he
employs his straightforward style on a series of metaphors and object lessons,
drawn from the natural world, to illustrate his principal point that education can
compensate for natural human defects and make people good.
Long after Hsün Tzu's death, Confucianism became the official state philosophy
of China. However, the later, official versions of Confucian doctrine rejected Hsün
Tzu's arguments about human nature and instead accepted Mencius's more opti-
mistic theories. Nonetheless, Hsün Tzu, as the first philosopher to turn Confucius's
aphorisms into a complete system of thought, remains an important figure in the
development of Chinese philosophy. Unlike his views on human nature, his views
on the importance of education became part of the Confucian mainstream and
have influenced many people throughout Chinese history to devote their lives to
scholarly pursuits.
<
>
5
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6
EDUCATION
Hsün Tzu's primary method of supporting his arguments in this selection is to
give examples, either from the natural world or from figures in Chinese history. Pay
close attention to these examples and to the claims that they support.
The gentleman' says: Learning should never cease. Blue comes from the indigo plant
but is bluer than the plant itself. Ice is made of water but is colder than water ever is.
A piece of wood as straight as a plumb line may be bent into a circle as true as any drawn
with a compass and, even after the wood has dried, it will not straighten out again. The
bending process has made it that way. Thus, if wood is pressed against a straightening
board, it can be made straight; if metal is put to the grindstone, it can be sharpened;
and if the gentleman studies widely and each day examines himself, his wisdom will
become clear and his conduct be without fault. If you do not climb a high mountain,
you will not comprehend the highness of the heavens; if you do not look down into a
deep valley, you will not know the depth of the earth; and if you do not hear the words
handed down from the ancient kings, you will not understand the greatness of learning.
Children born among the Han or Yüeh people of the south and among the Mo barbar-
ians of the north cry with the same voice at birth, but as they grow older they follow
different customs. Education causes them to differ. The Odes? says:
Oh, you gentlemen,
Do not be constantly at ease and rest!
Quietly respectful in your posts,
Love those who are correct and upright
And the gods will hearken to you
And aid you with great blessing.
<
There is no greater godliness than to transform yourself with the Way, no greater
blessing than to escape misfortune.
I once tried spending the whole day in thought, but I found it of less value than
a moment of study. I once tried standing on tiptoe and gazing into the distance,
but I found I could see much farther by climbing to a high place. If you climb to a
high place and wave to someone, it is not as though your arm were any longer than
usual, and yet people can see you from much farther away. If you shout down the
Some of the translator's footnotes have been and compiler of the Shih Ching, or Book of Odes,
omitted.
in which these odes are collected.
1. Gentleman: the Confucian term for a person 3. The Way: Tao, which can be translated as
of virtue and breeding one who always fulfills "the Way" or "the Path," is a vital concept in
the appropriate roles for a person of his or her almost all classical Chinese philosophy; how-
rank.
ever, its meaning is not the same for Confucians
2. The Odes: Chinese poetic writings much as it is for Taoists. For Lao Tzu (p. 384), the Way
older than Confucianism that Confucius and his means something like "the way of nature" or "the
followers considered sources of ancient wisdom. natural order of things." For Confucius, it means
Confucius is traditionally considered the editor something more like "the path to perfection."
r
m
2:39 7
online.vitalsource.com
HSÜN TZU . Encouraging Learning
7
wind, it is not as though your voice were any stronger than usual, and yet people can
hear you much more clearly. Those who make use of carriages or horses may not be
any faster walkers than anyone else, and yet they are able to travel a thousand li.4
Those who make use of boats may not know how to swim, and yet they manage to
get across rivers. The gentleman is by birth no different from any other man; it is
just that he is good at making use of things.
In the south there is a bird called the meng dove. It makes a nest out of feathers
woven together with hair and suspends it from the tips of the reeds. But when the
wind comes, the reeds break, the eggs are smashed, and the baby birds killed. It is
not that the nest itself is faulty; the fault is in the thing it is attached to. In the
west there is a tree called the yeh-kan. Its trunk is no more than four inches tall
and it grows on top of the high mountains, from whence it looks down into valleys
a hundred fathoms deep. It is not a long trunk which affords the tree such a view,
but simply the place where it stands. If pigweed grows up in the midst of hemp, it
will stand up straight without propping. If white sand is mixed with mud, it too will
turn black. The root of a certain orchid is the source of the perfume called chih; but
if the root were to be soaked in urine, then no gentleman would go near it and no
commoner would consent to wear it. It is not that the root itself is of an unpleasant
quality; it is the fault of the thing it has been soaked in. Therefore a gentleman will
take care in selecting the community he intends to live in, and will choose men of
breeding for his companions. In this way he wards off evil and meanness, and draws
close to fairness and right.
Every phenomenon that appears must have a cause. The glory or shame that
come to a man are no more than the image of his virtue. Meat when it rots breeds
worms; fish that is old and dry brings forth maggots. When a man is careless and
lazy and forgets himself, that is when disaster occurs. The strong naturally bear up
under weight; the weak naturally end up bound. Evil and corruption in oneself invite
the anger of others. If you lay sticks of identical shape on a fire, the flames will seek
out the driest ones; if you level the ground to an equal smoothness, water will still
seek out the dampest spot. Trees of the same species grow together; birds and beasts
gather in herds; for all things follow after their own kind. Where a target is hung
up, arrows will find their way to it; where the forest trees grow thickest, the axes
will enter. When a tree is tall and shady, birds will flock to roost in it; when vinegar
turns sour, gnats will collect around it. So there are words that invite disaster and
actions that call down shame. A gentleman must be careful where he takes his stand.
Pile up earth to make a mountain and wind and rain will rise up from it. Pile up
water to make a deep pool and dragons will appear. Pile up good deeds to create
virtue and godlike understanding will come of itself; there the mind of the sage will
find completion. But unless you pile up little steps, you can never journey a thousand
li; unless you pile up tiny streams, you can never make a river or a sea. The finest
>
5
4. Li: a traditional Chinese unit of distance; about one-third of a mile.
r
m
2:39 7
online.vitalsource.com
8
EDUCATION
thoroughbred cannot travel ten paces in one leap, but the sorriest nag can go a ten
days' journey. Achievement consists of never giving up. If you start carving and
then give up, you cannot even cut through a piece of rotten wood; but if you persist
without stopping, you can carve and inlay metal or stone. Earthworms have no sharp
claws or teeth, no strong muscles or bones, and yet above ground they feast on the
mud, and below they drink at the yellow springs. This is because they keep their
minds on one thing. Crabs have six legs and two pincers, but unless they can find
an empty hole dug by a snake or a water serpent, they have no place to lodge. This
is because they allow their minds to go off in all directions. Thus if there is no dark
and dogged will, there will be no shining accomplishment; if there is no dull and
determined effort, there will be no brilliant achievement. He who tries to travel two
roads at once will arrive nowhere; he who serves two masters will please neither.
The wingless dragon has no limbs and yet it can soar; the flying squirrel has many
talents but finds itself hard pressed. The Odes says:
Ringdove in the mulberry,
Its children are seven.
The good man, the gentleman,
His forms are one.
His forms are one,
His heart is as though bound.
<
Thus does the gentleman bind himself to oneness.
In ancient times, when Hu Pa played the zither, the fish in the streams came
forth to listen; when Po Ya played the lute, the six horses of the emperor's carriage
looked up from their feed trough. No sound is too faint to be heard, no action too
well concealed to be known. When there are precious stones under the mountain,
the grass and trees have a special sheen; where pearls grow in a pool, the banks are
never parched. Do good and see if it does not pile up. If it does, how can it fail to
be heard of?
Where does learning begin and where does it end? I say that as to program,
learning begins with the recitation of the Classics and ends with the reading of the
ritual texts; and as to objective, it begins with learning to be a man of breeding,
and ends with learning to be a sage. If you truly pile up effort over a long period of
time, you will enter into the highest realm. Learning continues until death and only
then does it cease. Therefore we may speak of an end to the program of learning, but
the objective of learning must never for an instant be given up. To pursue it is to
be a man, to give it up is to become a beast. The Book of Documents> is the record
of government affairs, the Odes the repository of correct sounds, and the rituals are
5. Book of Documents: the Shu Ching, a collection of speeches, legal codes, government actions,
and other reputedly primary texts from pre-Confucian Chinese dynasties.
r
m
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HSÜN TZU . Encouraging Learning
9
the great basis of law and the foundation of precedents. Therefore learning reaches
its completion with the rituals, for they may be said to represent the highest point
of the Way and its power. The reverence and order of the rituals, the fitness and
harmony of music, the breadth of the Odes and Documents, the subtlety of the Spring
and Autumn Annals6—these encompass all that is between heaven and earth.
The learning of the gentleman enters his ear, clings to his mind, spreads through his
four limbs, and manifests itself in his actions. His smallest word, his slightest movement
can serve as a model. The learning of the petty man enters his ear and comes out his
mouth. With only four inches between ear and mouth, how can he have possession
of it long enough to ennoble a seven-foot body? In old times men studied for their
own sake; nowadays men study with an eye to others.? The gentleman uses learning to
ennoble himself; the petty man uses learning as a bribe to win attention from others. To
volunteer information when you have not been asked is called officiousness; to answer
two questions when you have been asked only one is garrulity. Both officiousness and
garrulity are to be condemned. The gentleman should be like an echo.
In learning, nothing is more profitable than to associate with those who are
learned. Ritual and music present us with models but no explanations; the Odes
and Documents deal with ancient matters and are not always pertinent; the Spring
and Autumn Annals is terse and cannot be quickly understood. But if you make use
of the erudition of others and the explanations of gentlemen, then you will become
honored and may make your way anywhere in the world. Therefore I say that in
learning nothing is more profitable than to associate with those who are learned,
and of the roads to learning, none is quicker than to love such men. Second only
to this is to honor ritual. If you are first of all unable to love such men and secondly
are incapable of honoring ritual, then you will only be learning a mass of jumbled
facts, blindly following the Odes and Documents, and nothing more. In such a case
you may study to the end of your days and you will never be anything but a vulgar
pedant. If you want to become like the former kings and seek out benevolence and
righteousness, then ritual is the very road by which you must travel. It is like picking
up a fur coat by the collar: grasp it with all five fingers and the whole coat can easily
be lifted. To lay aside the rules of ritual and try to attain your objective with the
Odes and Documents alone is like trying to measure the depth of a river with your
finger, to pound millet with a spear point, or to eat a pot of stew with an awl. You
will get nowhere. Therefore one who honors ritual, though he may not yet have full
understanding, can be called a model man of breeding; while one who does not honor
ritual, though he may have keen perception, is no more than a desultory pedant.
<
>
6. Spring and Autumn Annals: the Ch'un
Ch'iu, a work of ancient history, traditionally
thought to have been compiled by Confucius.
7. This sentence is quoted from Analects XIV,
25, where it is attributed to Confucius. Transla-
tor's note]
8. Garrulity: talkativeness.
9. Vulgar pedant: literally, "vulgar Confucian,"
but here and below Hsün Tzu uses the word
ju in the older and broader sense of a scholar.
[Translator's note)
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