set the example in behaving to a friend as I would require him to
behave to me: to this I have not attained. Earnest in practising the
ordinary virtues, and careful in speaking about them; if in his
practice he has anything defective, the superior man dares not but
exert himself; and if in his words he has any excess, he dares not
allow himself such license. Thus his words have respect to his
actions, and his actions have respect to his words;-- is it not
just an entire sincerity which marks the superior man?'
We have here the golden rule in its negative form expressly
propounded:-- 'What you do not like when done to yourself, do not
do to others.' But in the paragraph which follows we have the rule
virtually in its positive form. Confucius recognises the duty of
taking the initiative,-- of behaving himself to others in the first
instance as he would that they should behave to him. There is a
certain narrowness, indeed, in that the sphere of its operations
seems to be confined to the relations of society, which are
spoken of more at large in the twentieth chapter, but let us not
grudge the tribute of our warm approbation to the sentiments.
This chapter is followed by two from Tsze-sze, to the
effect that the superior man does what is proper in every change
of his situation, always finding his rule in himself; and that in
his practice there is an orderly advance from step to step,-- from
what is near to what is remote. Then follow five chapters from
Confucius:-- the first, on the operation and influence of spiritual
beings, to show 'the manifestness of what is minute, and the
irrepressibleness of sincerity;' the second, on the filial piety of
Shun, and how it was rewarded by Heaven with the throne, with
enduring fame, and with long life; the third and fourth, on the
kings Wan and Wu, and the duke of Chau, celebrating them for
their filial piety and other associate virtues; and the fifth, on the