[20] It is interesting to observe that Confucius allows a grade of heroic and almost divine virtue even above that which constitutes complete goodness for all practical purposes, just as Aristotle places his θεῖός τις ἀνήρ above the σώφρων.
[21] It is only fair to mention that the above is not an exact translation of the words in the Chinese text, though I believe their import to be what I have set down. The point is too technical and abstruse to be discussed here.
[22] See [note] on [p. 60]. This is the solemn nonsense dished up by Legge: "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety."
[23] Confucius here, as in general, suits his reply to the questioner. In answering Yen Yüan, the model disciple, he had gone to the very root of the matter, making it clear that the essence of true goodness has little or nothing to do with externals. To Chung Kung, who was less advanced and doubtless somewhat lacking in grace or dignity of demeanour, he gives more superficial advice, but winds up by enunciating the Golden Rule, which is the best practical manner of manifesting inward goodness of heart.
[24] There seems to be a play on this word which cannot be brought out in translation.
[25] This probably means that he will not rely on words alone in judging of character.
[26] Being too purely negative.
[27] It is almost impossible, here and in other passages, to make any real distinction of meaning between te, the manifestation of eternal principles in the soul of man, and jên, natural goodness of heart, though the former, being more universal and abstract, may be said to include the latter, which generally implies a certain relation to one's fellow-men.
[28] The principle of returning good for evil, which is here apparently represented as a well-known ethical doctrine, was first enunciated, so far as we know, by Lao Tzŭ. Confucius rejects this vain idealism, and advocates the much sounder and more practical basis for society given in the text.
[29] Here chün tzŭ seems almost to denote an actual prince, not merely a man with princely qualities.