[30] Legge translates shu "reciprocity," apparently for no other reason than to explain the maxim that follows. But it really stands for something higher than the strictly utilitarian principle of do ut des. Both here and in another famous passage (see [p. 118]) it is almost equivalent to jên, goodness of heart, only with the idea of altruism more explicitly brought out. It connotes sympathetic consideration for others, and hence the best rendering would seem to be "loving-kindness" or "charity." The concluding maxim is really nothing more nor less than the Golden Rule of Christ, though less familiar to us in its negative form.
[32] The Chinese have a proverb: "A man must insult himself before others will."
[33] A good example of the fluctuating content of the term chün tzŭ, which in the disciple's question implies morality without reference to rank, and in the Master's reply rank and authority without definite moral qualities.
[CONFUCIUS' ESTIMATE OF OTHERS]
The Master said: I may talk all day to Hui without his putting in a word of criticism or dissent—just as though he were deficient in understanding. But after he has left me, I find, on examining his private conduct, that he knows for all that how to exemplify my teaching. No! Hui is not deficient in understanding.
Tzŭ Kung asked, saying: What, Sir, is your opinion of me?—I would liken you, Tz‘ŭ, replied the Master, to a vessel limited in its function.—What sort of vessel? asked Tzŭ Kung.—A richly ornamented sacrificial vessel, was the reply.[1]
Some one remarked that Yung had goodness of heart but no cleverness of speech.—The Master said: Of what use is cleverness of speech? Those who are always ready to assail others with their tongue are sure to make themselves disliked. As to Yung's goodness of heart I have no certain knowledge; but how would he benefit by having cleverness of speech?