Tzŭ Chang asked, saying: The Prime Minister Tzŭ Wên[13] held office three times, but showed no joy; he lost it three times, but testified no concern. When he ceased to be Prime Minister, he was careful to explain the political situation to his successor. What is your opinion of him?-- The Master said: He was loyal and conscientious.[14]--Had he not the highest degree of moral virtue?--That I do not know; how can one judge of his moral virtue?--Tzŭ Chang continued: When Ts‘ui Tzŭ[15] slew the Prince of Ch‘i, Ch‘ên Wên Tzŭ, though the possessor of ten teams of war-horses, forsook his wealth and turned his back on the country. Having come to another state, he said: "Here they are as bad as our own minister Ts‘ui Tzŭ," and departed. And he repeated this proceeding each time that he came to a new state.[16] What is your opinion of him?--The Master said: He was pure and incorruptible.--Had he not the highest degree of virtue?--I cannot say; how is one to judge? The Master said: When the solid outweighs the ornamental, we have boorishness; when the ornamental outweighs the solid, we have superficial smartness. Only from a proper blending of the two will the higher type of man emerge. All men are born good. He who loses his goodness and yet lives is lucky to escape. Better than one who knows what is right is one who is fond of what is right; and better than one who is fond of what is right is one who delights in what is right. Fan Ch‘ih asked in what wisdom consisted. The Master said: Make righteousness in human affairs your aim, treat all supernatural beings with respect, but keep aloof from them--then you may be called wise. Asked about moral virtue, he replied: The virtuous man thinks of the difficult thing[17] first, and makes material advantage only a secondary consideration. This may be said to constitute moral virtue. The Master said: The man of knowledge finds pleasure in the sea, the man of virtue finds pleasure in the mountains.[18] For the man of knowledge is restless and the man of virtue is calm. The man of knowledge is happy, and the man of virtue is long-lived. The higher type of man, having gathered wide objective knowledge from the branches of polite learning, will regulate the whole by the inner rule of conduct,[19] and will thus avoid overstepping the limit. That virtue is perfect which adheres to a constant mean. It has long been rare amongst men. Tzŭ Kung asked: What would you say of the man who conferred benefits far and wide on the people and was able to be the salvation of all? Would you pronounce him a man of moral virtue?--Of moral virtue? said the Master. Nay, rather, of divine virtue.[20] Even Yao and Shun were still striving to attain this height. The man of moral virtue, wishing to stand firm himself, will lend firmness unto others; wishing himself to be illuminated, he will illuminate others. To be able to do to others as we would be done by[21]--this is the true domain of moral virtue.