Choosing Your People — The Analects

Confucius starts with leadership judgment under pressure. He says Yung could stand in a prince's place. When Chung-kung asks about an official who is easy on small matters, Confucius first says he may pass, then accepts Chung-kung's correction: ease is tolerable only if reverence for real business sits underneath. Duke Ai asks which disciple loved learning. Confucius names Yen Hui, who did not transfer anger or repeat a fault, then grieves that no one now matches him. A wealthy student rides to Qi in comfort while his mother needs grain; Confucius helps the distressed, not the rich. Another student declines salary; Confucius tells him to distribute it instead. Hui holds perfect virtue for months at a time while others manage days. Chi K'ang learns which disciples can govern. Min Tsze-ch'ien refuses a corrupt post so firmly he would move to the Wan River. At Po-niu's sickbed Confucius calls the illness Heaven's appointment. Hui stays joyful in poverty. When Yen Ch'iu claims weak strength, Confucius answers that the weak quit midway; Yen Ch'iu is limiting himself. Next come portraits of character in action. Confucius tells Tsze-hsia to become a superior scholar, not a petty one. A governor names an honest man who never takes shortcuts or visits except on business. Mang Chih-fan hides cowardice behind his horse. Confucius says smooth ritual speech and princely beauty are almost required to survive the age, then asks why people will not walk through the door that is already open. Substance without polish turns rustic; polish without substance turns clerical; virtue blends both. Humans are born upright; survival without uprightness is luck. Knowing truth ranks below loving it; loving it ranks below delighting in it. Fan Ch'ih learns wisdom means earnest duty to people and respectful distance from spirits; perfect virtue puts difficulty before success. The final movement turns to doctrine and moral test. The wise love water and activity; the virtuous love hills and rest. Tsai Wo asks whether benevolence means jumping into a well; Confucius says a superior man may be drawn there but cannot be fooled into it. After visiting Nan-tsze, Confucius swears before Tsze-lu that if he acted wrongly Heaven should reject him. Perfect virtue matches the Constant Mean, rare among people. Tsze-kung asks about a man who benefits all; Confucius says that is sagehood, not ordinary virtue. Book VI ends on the art of virtue: seek to establish and enlarge others by judging them through what is nearest in yourself.