Développements du petit-fils de Confucius sur le Tao et la nature humaine. Tr. Legge (en)
II III IV V VI VII VIII IX X XI XII
XIII XIV XV XVI XVII XVIII XIX XX XXI
XXII XXIII XXIV XXV XXVI XXVII XXVIII XXIX XXX XXXI XXXII
XX. On government: showing principally how it depends on the character of the officers administering it, and how that depends on the character of the sovereign himself.
The duke Âi asked about government.
The Master said, "The government of Wan and Wû is displayed in the records,– the tablets of wood and bamboo. Let there be the men and the government will flourish; but without the men, their government decays and ceases.
"With the right men the growth of government is rapid, just as vegetation is rapid in the earth; and, moreover, their government might be called an easily-growing rush.
"Therefore the administration of government lies in getting proper men. Such men are to be got by means of the ruler's own character. That character is to be cultivated by his treading in the ways of duty. And the treading those ways of duty is to be cultivated by the cherishing of benevolence.
"Benevolence is the characteristic element of humanity, and the great exercise of it is in loving relatives. Righteousness is the accordance of actions with what is right, and the great exercise of it is in honoring the worthy. The decreasing measures of the love due to relatives, and the steps in the honor due to the worthy, are produced by the principle of propriety.
"When those in inferior situations do not possess the confidence of their superiors, they cannot retain the government of the people.
"Hence the sovereign may not neglect the cultivation of his own character. Wishing to cultivate his character, he may not neglect to serve his parents. In order to serve his parents, he may not neglect to acquire knowledge of men. In order to know men, he may not dispense with a knowledge of Heaven.
"The duties of universal obligation are five, and the virtues wherewith they are practiced are three. The duties are those between sovereign and minister, between father and son, between husband and wife, between elder brother and younger, and those belonging to the intercourse of friends. Those five are the duties of universal obligation. Knowledge, magnanimity, and energy, these three, are the virtues universally binding. And the means by which they carry the duties into practice is singleness.
"Some are born with the knowledge of those duties; some know them by study; and some acquire the knowledge after a painful feeling of their ignorance. But the knowledge being possessed, it comes to the same thing. Some practice them with a natural ease; some from a desire for their advantages; and some by strenuous effort. But the achievement being made, it comes to the same thing."
The Master said, "To be fond of learning is to be near to knowledge. To practice with vigor is to be near to magnanimity. To possess the feeling of shame is to be near to energy.
"He who knows these three things knows how to cultivate his own character. Knowing how to cultivate his own character, he knows how to govern other men. Knowing how to govern other men, he knows how to govern the kingdom with all its states and families.
"All who have the government of the kingdom with its States and families have nine standard rules to follow;– viz. the cultivation of their own characters; the honoring of men of virtue and talents; affection towards their relatives; respect towards the great ministers; kind and considerate treatment of the whole body of officers; dealing with the mass of the people as children; encouraging the resort of all classes of artisans; indulgent treatment of men from a distance; and the kindly cherishing of the princes of the States.
"By the ruler's cultivation of his own character, the duties of universal obligation are set forth. By honoring men of virtue and talents, he is preserved from errors of judgment. By showing affection to his relatives, there is no grumbling nor resentment among his uncles and brethren. By respecting the great ministers, he is kept from errors in the practice of government. By kind and considerate treatment of the whole body of officers, they are led to make the most grateful return for his courtesies. By dealing with the mass of the people as his children, they are led to exhort one another to what is good. By encouraging the resort of all classes of artisans, his resources for expenditure are rendered ample. By indulgent treatment of men from a distance, they are brought to resort to him from all quarters. And by kindly cherishing the princes of the states, the whole kingdom is brought to revere him.
"Self-adjustment and purification, with careful regulation of his dress, and the not making a movement contrary to the rules of propriety:– this is the way for a ruler to cultivate his person. Discarding slanderers, and keeping himself from the seductions of beauty; making light of riches, and giving honor to virtue:– this is the way for him to encourage men of worth and talents. Giving them places of honor and large emolument. and sharing with them in their likes and dislikes:– this is the way for him to encourage his relatives to love him. Giving them numerous officers to discharge their orders and commissions:– this is the way for him to encourage the great ministers. According to them a generous confidence, and making their emoluments large:– this is the way to encourage the body of officers. Employing them only at the proper times, and making the imposts light:– this is the way to encourage the people. By daily examinations and monthly trials, and by making their rations in accordance with their labors:– this is the way to encourage the classes of artisans. To escort them on their departure and meet them on their coming; to commend the good among them, and show compassion to the incompetent:– this is the way to treat indulgently men from a distance. To restore families whose line of succession has been broken, and to revive states that have been extinguished; to reduce to order States that are in confusion, and support those which are in peril; to have fixed times for their own reception at court, and the reception of their envoys; to send them away after liberal treatment, and welcome their coming with small contributions:– this is the way to cherish the princes of the States.
"All who have the government of the kingdom with its States and families have the above nine standard rules. And the means by which they are carried into practice is singleness.
"In all things success depends on previous preparation, and without such previous preparation there is sure to be failure. If what is to be spoken be previously determined, there will be no stumbling. If affairs be previously determined, there will be no difficulty with them. If one's actions have been previously determined, there will be no sorrow in connection with them. If principles of conduct have been previously determined, the practice of them will be inexhaustible.
"When those in inferior situations do not obtain the confidence of the sovereign, they cannot succeed in governing the people. There is a way to obtain the confidence of the sovereign;– if one is not trusted by his friends, he will not get the confidence of his sovereign. There is a way to being trusted by one's friends;– if one is not obedient to his parents, he will not be true to friends. There is a way to being obedient to one's parents;– if one, on turning his thoughts in upon himself, finds a want of sincerity, he will not be obedient to his parents. There is a way to the attainment of sincerity in one's self;– if a man do not understand what is good, he will not attain sincerity in himself.
"Sincerity is the way of Heaven. The attainment of sincerity is the way of men. He who possesses sincerity is he who, without an effort, hits what is right, and apprehends, without the exercise of thought;– he is the sage who naturally and easily embodies the right way. He who attains to sincerity is he who chooses what is good, and firmly holds it fast.
"To this attainment there are requisite the extensive study of what is good, accurate inquiry about it, careful reflection on it, the clear discrimination of it, and the earnest practice of it.
"The superior man, while there is anything he has not studied, or while in what he has studied there is anything he cannot understand, Will not intermit his labor. While there is anything he has not inquired about, or anything in what he has inquired about which he does not know, he will not intermit his labor. While there is anything which he has not reflected on, or anything in what he has reflected on which he does not apprehend, he will not intermit his labor. While there is anything which he has not discriminated or his discrimination is not clear, he will not intermit his labor. If there be anything which he has not practiced, or his practice fails in earnestness, he will not intermit his labor. If another man succeed by one effort, he will use a hundred efforts. If another man succeed by ten efforts, he will use a thousand.
"Let a man proceed in this way, and, though dull, he will surely become intelligent; though weak, he will surely become strong."
The Doctrine of the Mean – Zhongyong XX – Chinois on/off – Français/English
Alias Zhong Yong, Chung Yung, Tchong Yong, The Unwobbling Pivot (Pound), La Régulation à usage ordinaire (Jullien).
Le Canon des Poèmes, Les Entretiens, La Grande Étude, Le Juste Milieu, Les Trois Caractères, Le Livre des Mutations, De la Voie et la Vertu, 300 poèmes Tang, L'Art de la guerre, Trente-six stratagèmes
Bienvenue, aide, notes, introduction, table.
Index – Contact – Haut de page