University of Virginia Library

5[1]

A tradition states:[2] To think conformity with the world good,
to consider material wealth precious, and to take self-cultivation
as the highest[3] conduct for the individual—such is the popular
idea of virtue, but it is insufficient for the gentleman. His conduct
is upright, his will inflexible, nor does he allow his personal desires
to warp what he hears:[4] thus the correct gentleman, but it is
insufficient for the superior man. His conduct is upright, his will

inflexible; he likes to cultivate what he hears to stabilize his
character.[5] His speech and conduct for the most part are appropriate,
but still the latter is not [wholly] natural, nor is the former
[wholly] lucid.[6] His intelligence for the most part is apt, but it is
not perfectly subtle. If in a high position, he is able to make those
whom he considers outstanding great; in a low position, he opens
the true way to those inferior to himself:[7] thus the sincere and
generous superior man, but it is insufficient for the saint. When
he goes [to rectify][8] the methods of the Hundred Kings, it is as
easy as distinguishing black and white. He accommodates himself
to his time as easily as one enumerates the Three Rules.[9] Practicing
li and adhering to limits is as natural to him as his having four
limbs.[10] He adapts himself to change and establishes his merit[11]
as [inevitably as] the four seasons succeed one another. [Through
him] the empire achieves order and all things dwell at peace: thus
the saint. The Ode says,[12]