The Master said, “He who aims to be a man of complete virtue, in his food does not seek to gratify his appetite, nor in his dwelling-place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle, that he may be rectified. Such a person may be said, indeed, to love to learn.” The Master said, “I will not be afflicted at men’s not knowing me; I will be afflicted that I do not know men.” The Master said, “At fifteen, I had my mind bent on learning. “At thirty, I stood firm. “At forty, I had no doubts. “At fifty, I knew the decrees of Heaven. “At sixty, my ear was an obedient organ _for the reception of truth_. “At seventy, I could follow what my heart desired, without transgressing what was right.” The Master said, “The superior man is catholic and no partisan; the mean man is a partisan and no catholic.” The Master said, “Learning without thought is labor lost; thought without learning is perilous.” The Master said, “For a man to sacrifice to a spirit which does not belong to him is flattery. “To see what is right, and not to do it, is want of courage.” The Master said, “A man should say, ‘I am not concerned that I have no place; I am concerned how I may fit myself for one. I am not concerned that I am not known; I seek to be worthy to be known.’” The Master said, “The reason why the ancients did not readily give utterance to their words was that they feared lest their actions should not come up to them.” Tsae Yu, being asleep during the daytime, the Master said, “Rotten wood cannot be carved; a wall of dirty earth will not receive the trowel. This Yu!--what is the use of my reproving him?” The Master said, “I have not seen a firm and unbending man.” Some one replied, “There is Shin Ch’ang.” “Ch’ang,” said the Master, “is under the influence of his lusts; how can he be firm and unbending?” Tsze-kung said, “What I do not wish men to do to me, I also wish not to do to men.” The Master said, “Tsze, you have not attained to that.” The Master said, “Not to do to others as you would not wish done to yourself.” Tsze-kung asked, saying, “Is there one word which may serve as a rule of practice for all one’s life?” The Master said, “Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.” “When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like, when done to yourself, do not do to others.” Tsze-loo said, “I should like, sir, to hear your wishes.” The Master said, “They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly.”