[13] Literally, "learning." See notes on [pp. 53] and [91].
[14] The commentators seem right in their explanation, that a man's defects are usually redeemed by certain corresponding qualities; when even these are absent, the case is hopeless.
[15] This is the best I can make of a vexed passage. Legge's translation is poor, but he is right with regard to the lesson intended—"that repeated acquisitions individually small will ultimately amount to much, and that the learner is never to give over."
[16] Men are known in time of adversity.
[17] Because the family was very poor and could ill afford to bear the expense. It is not the least of this great man's titles to fame that he resolutely opposed the tide of popular sentiment in this matter, and could see the iniquity of sacrificing the living to the dead, even when the funeral of his dearly beloved disciple was in question. The moral courage of such an attitude in a country like China, where religion is largely connected with the propitiation of spirits, can hardly be overestimated.
[18] Literally, "reach righteousness."
[19] Before subscribing to the popular judgment. Cf. saying on [p. 103].
[20] I.e. mere passivity, as advocated by the Taoists, will not do.
[21] These numerical categories are hardly more than a conventional form into which the Chinese are fond of throwing ethical and other teaching. Needless to say, they are not to be considered as exhaustive.
[22] Confucius, as we have seen ([p. 86]), puts himself in this second class.