第13章 颜渊第十二

12-1

颜渊问仁。子曰：“克己复礼为仁。一日克己复礼，天下归仁焉。为仁由己，而由人乎哉？”颜渊曰：“请问其目？”子曰：“非礼勿视，非礼勿听，非礼勿言，非礼勿动。”颜渊曰：“回虽不敏，请事斯语矣。”

A disciple of Confucius, the favorite Yen Hui, enquired what constituted a moral life. Confucius answered! “Renounce yourself and conform to the ideal of decency and good sense.”*

“If one could only!” Confucius went on to say! “live a moral life, renouncing himself and conforming to the ideal of decency and good sense for one single day, the world would become moral. To be moral, a man depends entirely upon himself and not upon others.”

The disciple then asked for practical rules to be observed in living a moral life.

Confucius answered! “Whatsoever things are contrary to the ideal of decency and good sense, do not look upon them. Whatsoever things are contrary to the ideal of decency and good sense, do not listen to them.Whatsoever things are contrary to the ideal of decency and good sense, do not utter them with your mouth.Lastly, let nothing in whatsoever things you do, act or move, be contrary to the ideal of decency and good sense.”

[D'Alembert remarked that the ancient Stoic Diogenes would be the greatest man in antiquity in Europe, if he only had “decency.”

The first part is the self-renunciation (Entsagen) of Goethe:

"Stirb und werde

Denn so lang du das nicht hast!

Bist du nor ein truber Gast

Auf der dunklen Erde."

The second part is the imperious ideal of Art （礼）—of the Greeks and Italians, which in itself, as Goethe says, is religion.]

【白话译文】

孔子最喜欢的学生颜回问孔子，怎样才是道德高尚的生活。孔子回答：“克制自己，一切按照体面而正确的典范去做事。”*

孔子继续说：“如果一个人能过一天这样的高尚生活，克制自己并按照体面而正确的典范去做事，那么这个社会就会变得高尚。要想道德高尚，完全取决于自己，而不是别人。”

然后，这位学生（颜回）又问孔子如何应用道德生活中的实际规则。孔子回答：“凡是和体面且正确的要求相违背的事情都不要去看；凡是和体面且正确的要求相违背的事情都不要去听；凡是和体面且正确的要求相违背的事情都不要去说。最后，不管做什么、干什么或到什么地方去，凡是和体面且正确的要求相违背的事情都不要去做。”[89]

（达朗贝尔[90]评论说，如果古人第欧根尼[91]仅拥有“体面”，他可能是古代欧洲最伟大的人。

首先来看歌德的“克己”：

“汝若无成，

汝若无死，

尘世阴森，

汝徒永远羁旅耳。”

再来看希腊人和意大利人关于礼的理想，正如歌德所说的，其本身就是信仰。）

12-2

仲弓问仁。子曰：“出门如见大宾，使民如承大祭；己所不欲，勿施于人；在邦无怨，在家无怨。”仲弓曰：“雍虽不敏，请事斯语矣。”

Another disciple of Confucius on another occasion asked what constituted a moral life.

Confucius answered! “When going out into the world, behave always as if you were at an audience before the Emperor; in dealing with the people, act as if you were at worship before God. Whatsoever things you do not wish that others should do unto you, do not do unto them.In your public life in the State as well as in your private life in your family, give no one a just cause of complaint against you.”

The disciple then said: “Unworthy and remiss though I am, I shall try to make what you have just said the rule of my life.”

【白话译文】

孔子的另一位学生（仲弓，即冉雍）在另一个场合问孔子，怎样才是道德高尚的生活。孔子回答：“当出门办事的时候，总是表现得像在帝王面前一样谨慎；在和人打交道的时候，表现得像在上天面前祈祷一样虔诚。自己希望别人不要对自己做什么，那么你也不要对别人做什么。不管是在国家的公众生活中，还是在自己的家庭生活中，都不要给别人任何抱怨你的正当理由。”

于是这位学生（仲弓）说：“尽管我愚笨，而且反应迟缓，但是我会按照您刚才说的原则去做。”

12-3

司马牛问仁。子曰：“仁者，其言也讱。”曰：“其言也讱，斯谓之仁矣乎？”子曰：“为之难，言之得无讱乎？”

Another disciple asked what constituted a moral character.

Confucius answered! “A man of moral character is one who is sparing of his words.”

“To be sparing of words: does that alone!” asked the disciple! “constitute a moral character?”

“Why!” replied Confucius! “when a man feels the difficulty of living a moral life, would he be otherwise than sparing of his words?”

【白话译文】

另一位学生（司马牛[92]）问孔子，什么是道德品质。孔子回答：“道德高尚的人说话会很谨慎。”司马牛问：“说话谨慎，仅仅这样就算是道德高尚吗？”孔子回答：“如果一个人感到高尚地生活都非常困难，那么他还不会谨言慎语吗？”

12-4

司马牛问君子。子曰：“君子不忧不惧。”曰：“不忧不惧，斯谓之君子已乎？”子曰：“内省不疚，夫何忧何惧？”

The same disciple asked what constituted a good and wise man.

Confucius answered! “A good and wise man is without anxiety and without fear.” “To be without anxiety and without fear: does that alone!” asked the disciple! “constitute a good and wise man?”

“Why!” replied Confucius! “When a man finds within himself no cause for self-reproach, what has he to be anxious about; what has he to fear?”

【白话译文】

同一位学生（司马牛）问孔子，怎样才算是聪明而高尚的人。

孔子回答：“聪明而高尚的人不焦虑，不恐惧。”这位学生（司马牛）问：“不焦虑，不恐惧，仅仅这样就可以称为聪明而高尚的人吗？”

孔子回答：“如果有人发现自己问心无愧，那他还有什么可焦虑的呢？还有什么可恐惧的呢？”

12-5

司马牛忧曰：“人皆有兄弟，我独亡。”子夏曰：“商闻之矣：死生有命，富贵在天。君子敬而无失，与人恭而有礼，四海之内皆兄弟也。君子何患乎无兄弟也？”

A disciple of Confucius was unhappy, exclaiming often: “All men have their brothers: I alone have none.” Upon which another disciple said to him! “I have heard it said that Life and Death are pre-ordained, and riches and honours come from God. A good and wise man is serious and without blame.In his conduct towards others he behaves with earnestness, and with judgment and good sense.In that way he will find all men within the corners of the Earth his brothers.What reason, then, has a good and wise man to complain that he has no brothers in his home?”

【白话译文】

孔子的一位学生（司马牛）总是闷闷不乐，经常抱怨说：“所有人都有兄弟，唯独我没有。”另一位学生（子夏）听到这话，就对他说：“我曾听说，人的生与死都是上天注定的，富贵荣华也都是上天赐予的。聪明而高尚的人做事严肃认真，不会抱怨。在对待别人的时候，他热情而恭敬，而且合乎礼的规定。他会发现普天之下到处都是他的兄弟。那么，一个聪明而高尚的人还有什么理由抱怨自己在家中没有兄弟呢？”

12-6

子张问明。子曰：“浸润之谮，肤受之诉，不行焉，可谓明也已矣。浸润之谮，肤受之诉，不行焉，可谓远也已矣。”

A disciple of Confucius enquired what constituted perspicuity.

Confucius answered! “A man who can resist long-continued attempts of others to insinuate prejudice into him, or one who cannot be influenced by a sudden appeal to his own personal safety: —such a man may be considered a man of perspicuity.Indeed, a man who can resist such influence, or such an appeal, must be a really superior man.”

【白话译文】

孔子的一位学生（子张）问怎样才算是聪明睿智。孔子回答：“如果一个人能够抵制别人像水润物那样暗中说坏话的恶意攻击，或者不会因为个人安全突遭威胁而受到影响，这样的人可以称为聪明睿智的人。事实上，一个人能够抵制这样的影响或这种不测，确实是超乎寻常的人。”

12-7

子贡问政。子曰：“足食，足兵，民信之矣。”子贡曰：“必不得已而去，于斯三者何先？”曰：“去兵。”子贡曰：“必不得已而去，于斯二者何先？”曰：“去食。自古皆有死，民无信不立。”

A disciple on one occasion enquired what was essential in the government of a country.

Confucius answered! “There must be sufficient food for the people; an efficient army; and confidence of the people in their rulers.”

“But!” asked the disciple then! “if one were compelled to dispense with one of those three things, which one of them should go first?”

“Dispense with the army!” replied Confucius.

“But still!” the disciple went on to ask! “if one were compelled to dispense with one of those two things remaining, which one of them should go first?”

“Dispense with the food!” replied Confucius. “For from of old men died, but without the confidence of the people in their rulers, there can be no government.”

【白话译文】

有一次，一位学生（子贡）问孔子，什么东西对于国家来说是最重要的。

孔子回答：“老百姓必须有充足的粮食，国家必须有足够的军队，人民必须对统治者有足够的信心。”

“但是，”子贡问，“如果这三项当中不得不抛弃其中一项，应该先去掉哪一项呢？”

“去掉军队。”孔子回答。

这位学生（子贡）继续问：“但是，剩下的两项中，如果不得不再去掉一项的话，应该去掉哪一项呢？”

孔子回答：“去掉粮食。因为人总是要死的。但是，如果人民对统治者丧失了信心，政府就不复存在了。”

12-8

棘子成曰：“君子质而已矣，何以文为？”子贡曰：“惜乎夫子之说君子也！驷不及舌。文犹质也，质犹文也，虎豹之鞟犹犬羊之鞟。”

An officer of a certain State on one occasion remarked to a disciple of Confucius, saying: “A wise and good man wants only the substance; why should he trouble about the style?”

“I am sorry to hear you make such a statement!” replied Confucius'disciple. “What you would say is true; but, stated in that way, it is impossible for men not to misunderstand your meaning. To be sure, the style comes out of the substance, but the substance also comes out of the style.For the substance in the skin of a tiger or a leopard is the same as the substance in the skin of a dog or a sheep.”*

（Speaking of style in literature, Wordsworth says! “To be sure, it was the manner, but then, you know, the matter always comes out of the manner!” —Emerson's English Traits.）

【白话译文】

有一次，一个诸侯国（卫国）的一位官员（棘子成）对孔子的一位学生（子贡）说：“聪明而高尚的人追求的只是本质，何必拘泥于那些表面形式呢？”

“听您这么说，我真遗憾，”孔子的学生（子贡）回答，“也许您说得对。但是，如果那么说，大家肯定会误解您的意思。事实上，形式来源于本质，但是本质同样来源于形式。这就好比老虎和豹子的皮，本质上和狗、羊的皮是一样的。”*

（说到文学的形式，华兹华斯说：“准确来说，文学的形式就是表达方式，但是你知道，事情总是因表达方式而起。”——爱默生[93]《英国人的特征》）

12-9

哀公问于有若曰：“年饥，用不足，如之何？”有若对曰：“盍彻乎？”曰：“二，吾犹不足，如之何其彻也？”对曰：“百姓足，君孰与不足？百姓不足，君孰与足？”

The reigning prince of Confucius'native State on one occasion asked one of Confucius'disciples, saying: “The year now is one of scarcity: we cannot make the revenue meet the public expenditure. What should be done?”

The disciple answered! “Why not tithe (take one-tenth) from the people?” “Why!” replied the prince! “with two-thirds, even, we cannot make ends meet: how should we be able to do so with one-tenth?” To which the disciple answered! “When the people have plenty, the prince will not want. But if the people want, the prince will not have plenty.”

【白话译文】

有一次，孔子的祖国（鲁国）在位的国君（鲁哀公）问孔子的一位学生（有若）：“今年粮食歉收，国家收入难以满足公共开支。该怎么办呢？”

这位学生（有若）回答：“为什么不实行十征一的税法呢？”“为什么呀？”国君回答，“就算是征收三分之二的税，都不能做到收支平衡，征收十分之一的税怎么够呢？”对此，这位学生（有若）回答：“如果百姓富足，国君也不会短缺。但是，如果百姓短缺，国君也不会富足。”

12-10

子张问崇德辨惑。子曰：“主忠信，徙义，崇德也。爱之欲其生，恶之欲其死，既欲其生，又欲其死，是惑也。‘诚不以富，亦只以异。’”

A disciple of Confucius enquired how to raise the moral sentiment and to dispel delusions in life.

Confucius answered! “Make conscientiousness and sincerity your first principles.Act up to what is right.In that way you will raise the moral sentiment in you.”

“You wish to live and hate to die. But while clinging to life, you yet hanker after those things which can only shorten life: that is a great delusion in life.”

Truly your wealth and self avail you nought!

To have what others want, is all you sought.*

（A Chinese commentator believes that the verse should be transferred to chapter XVI, section 12.）

【白话译文】

孔子的一位学生（子张）问如何在人生中提高道德修养并驱除迷惑。孔子回答：“要把忠诚守信作为首要原则，使自己的思想合乎道德。这样就能够提高道德修养。人都希望生存，厌恶死亡。但生死有命，如果总是追求这些事情，只会缩短自己的寿命：这是人生中最大的迷惑。”

“钱财乃身外之物，为人所思为我求。”*

（一位中国评论家认为，应该把这首诗放在第十六章第十二节。）

12-11

齐景公问政于孔子。孔子对曰：“君君，臣臣，父父，子子。”公曰：“善哉！信如君不君，臣不臣，父不父，子不子，虽有粟，吾得而食诸？”

The reigning prince of a certain State asked Confucius what was essential in the government of a country.

Confucius answered! “Let the prince be a prince, and the public servant be a public servant. Let the father be a father, and let the son be a son.”

“It is very true!” replied the prince. “Indeed, if the prince is not a prince, and the public servant is not a public servant, and if the father is not a father and the son is not a son! —in such a state of things, even though I had my revenue, how should I enjoy it?”

【白话译文】

某个诸侯国（齐国）在位的国君（齐景公）问孔子，什么东西才是国家最重要的。

孔子回答：“国君要像国君，大臣要像大臣，父亲要像父亲，儿子要像儿子。”

“说得真好！”齐景公回答，“的确是这样！如果国君不像国君，大臣不像大臣，父亲不像父亲，儿子不像儿子——在这种状态下，就算我拥有税赋，又怎么享用得到呢？”

12-12

子曰：“片言可以折狱者，其由也与？”子路无宿诺。

Confucius, speaking of his disciple, the intrepid Chung Yu, remarked: “One who can settle a dispute with half a sentence—that is Yu” （Chung Yu's name）.

It was also remarked of the same disciple that he never slept a night over a promise.

【白话译文】

孔子评价他的学生、勇猛的仲由（子路）说：“仅凭只言片语就能判决案件，大概只有由（子路）能做到。”

孔子还评价子路说，他从来没有做出承诺却不兑现的。

12-13

子曰：“听讼，吾犹人也。必也使无讼乎！”

Confucius on one occasion after he had been appointed Chief Justice in his native State, remarked: “While sitting in court, in deciding upon the suits that come before me, I am no better than other men. But what I always try to do is to make even the suits unnecessary.”

【白话译文】

有一次，孔子在被任命为故国（鲁国）的最高法官（司寇）后，说：“坐在公堂上，审判递交上来的案件，我并不比别人优秀。但我一直在努力做的，是尽量避免诉讼案件的发生。”

12-14

子张问政。子曰：“居之无倦，行之以忠。”

A disciple of Confucius enquired what was the essential thing in the conduct of the government of a country.

Confucius answered! “Be patient in maturing your plans and then carry them out with conscientiousness.”

【白话译文】

孔子的一位学生（子张）问，在国家政府施政中，什么是最重要的？

孔子回答：“在制定计划的过程中要耐心，然后尽职尽责地去实施。”

12-15

子曰：“博学于文，约之以礼，亦可以弗畔矣夫！”

Confucius remarked! “A man who studies extensively the arts and literature, and directs his studies with judgment and taste, is not likely to get into a wrong track.”*

（Repetition of chapter VI, section 25.）

【白话译文】

孔子说：“如果一个人广泛地学习古代的文化典籍，并用正确的判断和品位来引导自己，就不会误入歧途。”

（与第六章第二十五节重复）

12-16

子曰：“君子成人之美，不成人之恶。小人反是。”

Confucius remarked! “A good and wise man encourages men to develop the good qualities in their nature, and not their bad qualities; whereas, a bad man and a fool does the very opposite.”

【白话译文】

孔子说：“聪明而高尚的人鼓励人们在本性上发挥优点，而不是缺点。然而，恶毒愚蠢之人正好与此相反。”

12-17

季康子问政于孔子。孔子对曰：“政者，正也。子帅以正，孰敢不正？”

A noble who was the minster in power in Confucius'native State asked him to define government.

“Government means order!” answered Confucius. “If you yourself, sir, are in order, who will dare to be disorderly?”

【白话译文】

孔子的祖国（鲁国）在位的贵族部长（季康子）问孔子如何治理国家。

孔子回答：“政府就是秩序的意思。如果您带领大家走正路，还有谁敢胡作非为呢？”

12-18

季康子患盗，问于孔子。孔子对曰：“苟子之不欲，虽赏之不窃。”

The noble mentioned above was distressed at the frequency of robberies in the country. He asked Confucius what should be done.

“If you yourself!” answered Confucius! “show them that you do not wish for wealth, although you should reward them for stealing, the people would not steal.”

【白话译文】

上面提到的贵族（季康子）被国内频繁发生的偷盗弄得头疼不已，就向孔子请教。

孔子回答：“假如您自己向他们表现出不贪图钱财，那么即使奖励偷盗，人们也不会去偷盗。”

12-19

季康子问政于孔子曰：“如杀无道，以就有道，何如？”孔子对曰：“子为政，焉用杀？子欲善而民善矣。君子之德风，人小之德草，草上之风，必偃。”

The same noble again asked about government, saying! “What do you say to putting to death the wicked in the interests of the good?”

“In your government.” answered Confucius! “why should you think it necessary to depend upon capital punishments? Wish for honesty, and the people will be honest. The moral power of the rulers is as the wind, and that of the people is as the grass.Whithersoever the wind blows, the grass is sure to bend.”

【白话译文】

同一位贵族（季康子）再次问孔子如何治理国家，他说：“为了好人的利益而处死坏人，您怎么看？”

孔子回答：“治理国家，您为什么认为必须依赖极刑呢？如果希望诚实，百姓就会变得诚实。统治者的道德力量就像风一样，老百姓的力量就像草一样。不管风朝哪个方向吹，草必定会随风而弯。”

12-20

子张问：“士何如斯可谓之达矣？”子曰：“何哉，尔所谓达者？”子张对曰：“在邦必闻，在家必闻。”子曰：“是闻也，非达也。夫达也者，质直而好义，察言而观色，虑以下人。在邦必达，在家必达。夫闻也者，色取仁而行违，居之不疑。在邦必闻，在家必闻。”

A disciple of Confucius enquired! “What must an educated gentleman do in order to be distinguished?”

“What do you mean by being distinguished?” asked Confucius.

“I mean!” replied the disciple! “that whether in public life or in private life will be heard of by the world.”

“That!” answered Confucius! "is to be notorious, not distinguished.

"Now a man who is really a man of distinction is one who stands upon his own integrity and loves what is right: who forms a correct judgment of men by observing how they look as well as by regarding what they say. Reflection makes him humble in his estimate of himself as compared with other men.Such a man, whether he be in public life or in private life, will be a distinguished man.

“As to the notorious man: he is one who wants to be moral in his look and outward appearance, but really is not so in his life. He prides himself on such an appearance without misgiving.Such a man in public life or in private life, will also certainly be heard of and known.”

【白话译文】

孔子的一位学生（子张）问：“一个受过教育的绅士，怎么做才能让自己出类拔萃？”

“你所说的出类拔萃是什么意思？”孔子问。

“我的意思是说，”学生（子张）回答，“不管是在社会上还是在私生活中，都要拥有名声。”

孔子回答：“你说的是臭名昭著，而不是出类拔萃。真正的出类拔萃，是指品质正直，热爱真理，遵从礼仪，知道揣摩别人的话，通过观察别人的神情，听取他人的意见，以此来形成对人的正确判断，而且还经常想着谦虚待人。这样的人，不管是在社会上还是在私生活中，都会出类拔萃。至于臭名昭著的人，总是外表装出道德高尚的样子，而行动上却相去甚远，他自己对这样的表面现象不以为耻，反以为荣；这样的人，不管是在社会上还是在私生活中，当然也会拥有（不好的）名声。”

12-21

樊迟从游于舞雩之下，曰：“敢问崇德，修慝，辨惑。”子曰：“善哉问！先事后得，非崇德与？攻其恶，无攻人之恶，非修慝与？一朝之忿，忘其身，以及其亲，非惑与？”

A disciple of Confucius on one occasion was in Confucius'company when he went out for a walk on a terrace built for a religious purpose. The disciple then took the occasion to ask him what one should do in order to elevate the moral sentiment; to discover the secret vices and failings in one's inmost mind; and, lastly, to dispel the delusions of life.

“That is a very good question indeed!” answered Confucius.

“Make it a rule!” he then said! "To work for it before you accept anything as your own: that is, perhaps, the best way to elevate moral sentiment.

"Make it a habit to assail your own vices and failings before you assail the vices and failings of others: that is, perhaps, the best way to discover the secret vices of your inmost mind.

“If a man allows himself to lose his temper and forget himself of a morning, in such a way as to become careless for the safety of his own person and for the safety of his parents and friends—is that not a case of a great delusion in life?”

【白话译文】

有一次，孔子的一位学生（樊迟）陪孔子到新建的宗教场所（祭台）去散步。学生（樊迟）问孔子，怎么做才能提高道德修养？如何发现内心深处的隐秘恶习及堕落思想？如何驱散人生中的迷惑？

“这确实是一个非常好的问题。”孔子回答，然后说，“首先要踏踏实实地做事，而不是先考虑自己的个人得失，或许这就是提高道德修养的最佳方法。其次要严格要求自己，检讨自己的邪念，不要过多地指责别人，并养成习惯，或许这就是发现自己内心深处隐秘恶习的最佳方法。如果大清早起来就大发雷霆，忘乎所以，完全不顾自己的身体健康和父母亲朋的安全，这难道不是人生中最大的迷惑吗？”

12-22

樊迟问仁。子曰：“爱人。”问知。子曰：“知人。”樊迟未达。子曰：“举直错诸枉，能使枉者直。”樊迟退，见子夏曰：“乡也吾见于夫子而问知，子曰‘举直错诸枉，能使枉者直’，何谓也？”子夏曰：“富哉言乎！舜有天下，选于众，举皋陶，不仁者远矣。汤有天下，选于众，举伊尹，不仁者远矣。”

The same disciple mentioned above asked! “What does a moral life consist in?”

“The moral life of a man!” answered Confucius! “consists in loving men.”*

The disciple then asked! “What does understanding consist in?”

“Understanding!” answered Confucius! “consists in understanding men.”

The disciple, however, did not seem to comprehend the meaning of what was said. Thereupon Confucius went on to say! “Uphold the cause of the just, and put down every cause that is unjust in such a way that the unjust will be made just.”

When the disciple left, he met on the way another disciple, and said to him: “Just a little while ago I saw the Master, and enquired of him what understanding consisted in, and he answered! 'Uphold the cause of the just, and put down every cause that is unjust in such a way that the unjust will be made just.'What did he mean by that?”

“It is a saying!” replied the other disciple! “very wide indeed in its application. When the ancient Emperor Shun came to the government of the Empire and, selecting from among the people, advanced Kao Yao to be Minister of Justice: from that moment all immoral people disappeared.When the ancient Emperor the great T'ang came to the government of the Empire and, choosing from among the people, advanced I-yin to be Prime Minister: from that moment, all immoral men disappeared.”

（The Chinese word 仁，which we have all along translated “moral life and moral character” means literally “humanity.”）

【白话译文】

上面提到的同一位学生（樊迟）问孔子：“道德生活的含义是什么？”

孔子回答：“道德生活在充满爱心之人的心灵深处。”*

学生（樊迟）继续问：“理解的含义是什么？”

孔子回答：“理解，就是要了解别人。”

然而，这位学生（樊迟）似乎还是无法领会孔子所说的话。于是孔子继续说：“坚持正义的事情，摒弃所有非正义的事情，这样非正义的就会变成正义的。”

当这位学生（樊迟）离开后，在路上遇到了孔子的另一位学生（子夏），就对他说：“刚才我去见老师，问他什么是理解，他回答说：‘坚持正义的事情，摒弃所有非正义的事情，这样非正义的就会变成正义的。’他这么说，是什么意思呢？”

另一位学生（子夏）回答：“这句话寓意确实非常深远。当远古的帝王舜执掌政权的时候，从百姓中选拔正直的人才，提拔了皋陶做司法部长，从那一刻起，所有道德败坏的人都消失了。当远古的帝王汤执掌政权的时候，从百姓中选拔人才，提拔了伊尹当宰相，从那一刻起，所有品行恶劣的人都消失了。”

[中文的“仁”，我们一直把它翻译为“moral life and moral character （道德生活或道德品质）”，从修辞上来解释就是“人性”的意思。]

12-23

子贡问友。子曰：“忠告而善道之，不可则止，毋自辱也。”

A disciple of Confucius enquired how one should behave to a friend.

Confucius answered! “Be conscientious in what you say to him! Lead him on gently to what you would have him be; if you find you cannot do that, stop.Do not quarrel with him only to get insulted.”

【白话译文】

孔子的一位学生（子贡）问如何对待朋友。孔子回答：“对朋友要忠诚地劝告他，恰当地引导他；如果觉得自己引导不了，应立刻停止。不要同朋友争吵，以免自取其辱。”

12-24

曾子曰：“君子以文会友，以友辅仁。”

A disciple of Confucius remarked! “A wise man makes friends by his taste for art and literature. He uses his friends to help him to live a moral life.”

【白话译文】

孔子的一位学生（曾参）说：“聪明的人根据自己对文学艺术的品位去结交朋友。他会通过朋友来帮助自己培养道德品质。”