本篇主题取名子路篇，为孔子论政思想的集中体现。子路是与孔子情感最为亲密的学生之一，在子路的身上，最集中的表现就是忠诚。孔子的为政思想在我看来实质上就是实践教学的思想体现，因此从孔门师生的问政、论政中我们或许会得到一些实践教学的启示。
13.1 子路问政。子曰："先之，劳之。"请益。曰："无倦。"
Tsze-lu asked about government. The master said, "go before the people with your example, and be laborious in their affairs."he requested further instruction, and was answered, "be not weary in these things."
子路问从政之道。孔子说："身先士卒，率先垂范。"子路要求多讲一些。孔子说："始终如一，永不倦怠。"
【解读】朱熹注"勇者喜于有为而不能持久，故以此告之。"唐代宰相魏征说："善始者实繁，克终者盖寡。"《诗经》说："靡不有初，鲜克有终。"
13.2 仲弓为季氏宰，问政。子曰："先有司，赦小过，举贤才。"曰："焉知贤才而举之？"曰："举而所知。尔所不知，人其舍诸？"
Chung-kung, being chief minister to the head of the chi family, asked about government. The master said, "employ first the services of your various officers, pardon small faults, and raise to office men of virtue and talents."Chung-kung said, "how shall I know the men of virtue and talent, so that I may raise them to office?" he was answered, "raise to office those whom you know. as to those whom you do not know, will others neglect them?"
冉雍做了季氏的家臣，向孔子请教怎么做。孔子说："为那些基层干部作出表率，不计较他们工作中的小过错，推举优秀人才。"冉雍问："怎么知道谁优秀提拔他呢？"孔子说："提拔你所知道和了解的。你所不熟悉了解的，别人会舍弃（不推荐）吗？"
【解读】此章说的是知人之难、识人之难、察人之难。诸葛亮在《知人性》中说知人之道有七："一曰间之以是非而观其志，二曰穷之以辞辨而观其变，三曰咨之以计谋而观其识，四曰告之以祸难而观其勇，五曰醉之以酒而观其性，六曰临之以利而观其廉，七曰期之以事而观其信。"其实，作为管理者，最重要的能力就是使用干部。在干部的使用上，首先选择自己熟悉了解德才兼备的人，然后依靠群众的举荐使用，这个道理古今亦然。
13.3 子路曰："卫君待子而为政，子将奚先？"子曰："必也正名乎！"子路曰："有是哉，子之迂也！奚其正？"子曰："野哉，由也！君子于其所不知，该阙如也。名不正，则言不顺；言不顺，则事不成；事不成，则礼乐不兴；礼乐不兴，则刑罚不中；刑罚不中，则民无所措手足。故君子名之必可言也，言之必可行也。君子于其言，无所苟而已矣。"
Tsze-lu said, "the ruler of Wei has been waiting for you, in order with you to administer the government. what will you consider the first thing to be done?"
The master replied, "what is necessary is to rectify names."
"so! indeed!" said Tsze-lu. "you are wide of the mark! why must there be such rectification?"
The master said, "how uncultivated you are yu! a superior man, in regard to what he does not know, shows a cautious reserve.
"if names be not correct, language is not in accordance with the truth of things. if language be not in accordance with the truth of things, affairs cannot be carried on to success.
"when affairs cannot be carried on to success, proprieties and music do not flourish. when proprieties and music do not flourish, punishments will not be properly awarded. when punishments are not properly awarded, the people do not know how to move hand or foot.
"therefore a superior man considers it necessary that the names he uses maybe spoken appropriately and also that what he speaks may be carried out appropriately. what the superior man requires is just that in his words there may be nothing incorrect."
子路说："假如卫国国君等着您去治理国家，您先作什么？"孔子说："一定要先正名分！"子路说："真是这样吗，您太迂腐了！有什么可正的？"孔子说："子路，这就是你的粗俗浅薄了。君子对自己不懂的事情总是保持沉默。如果名分不正，讲起话来就不顺当合理；说话不顺当合理，事情本就办不成；事情办不成，礼乐制度就复兴不起来；礼乐制度就复兴不起来，刑罚就不会得当，刑罚不得当，老百姓就会不知所措。所以君子有了名分一定可以说话，说出来的话才能可行。只是君子说出的话要格外谨慎而已。"
【解读】孔子的正名今天看就是整顿秩序。范氏说："事得其序之谓礼，物得其和之谓乐，事不成则无序而不和，故礼乐不兴；礼乐不兴，则施之政事皆失其道，故刑罚不中。"我的理解还有，正名也就是要有组织赋予的正式权力，这样说话才能算数，才能实现施政目标。只是在位说话要极为谨慎。今日思之，孔子的话依然深刻。这段话还包括了中国思想史上关于"名与实"的关系问题。我们今天理解孔子的正名，也可以看做是领导机关确定岗位职责。
13.4 樊迟请学稼。子曰："吾不如老农。"请学为圃。曰："吾不如老圃。"樊迟出。子曰："小人哉，樊须也！上好礼，则民莫敢不敬；上好义，则民莫敢不服；上好信，则民莫敢不用情。夫如是，则四方之民襁负其子而至矣，焉用稼？"
Fan ch'ih requested to be taught husbandry. The master said, "I am not so good for that as an old husbandman." he requested also to be taught gardening, and was answered, "I am not so good for that as an old gardener."
Fan ch'ih having gone out, The master said, "a small man, indeed, is fan hsu! if a superior man loves propriety, the people will not dare not to be reverent. if he loves righteousness, the people will not dare not to submit to his example. if he loves good faith, the people will not dare not to be sincere. now, when these things obtain, the people from all quarters will come to him, bearing their children on their backs; what need has he of a knowledge of husbandry?"
樊迟问种庄稼的学问。孔子说："这方面我不如老农。"又问种菜的学问。孔子回答说："我赶不上菜农。"樊迟退出。孔子说："没有远大志向，樊须就是这样。领导人好礼仪，老百姓就没有敢不敬重的；领导人好讲道理，老百姓就没有敢不服从的；领导人喜好讲信用，老百姓就没有不说真话、讲实情的。如果这样，四面八方的老百姓就会抱着孩子来投奔你，哪里还用得着你种庄稼呢？"
【解读】我们需要用客观、辩证的眼光看待这段对话。樊迟这个学生好学，但似乎有没有主见，什么都问，什么都学。这让孔子的内心多少有些情绪上的不舒服，孔子可能会认为樊迟是"胡子眉毛一把抓"不知学习的重点。孔子回答樊迟的问题，说自己不如老农和菜农，也是实情，应该无他意。孔子一句"小人哉，樊须也"，却让后人以为是孔子骂了樊迟。实际上我的理解，鉴于樊迟学习的内容庞杂，孔子不过就是认为樊迟没有远大目标和志向罢了。上好礼、义、信这段话的评论，孔子的议论也是实情，自古以来从来都是君子之德风小人之德草。言外之意，樊迟应该问礼义信，又成为"上"者的志向，如果这样就不用学种菜、种庄稼了。但孔子的这句话，又不能不让一些后人怀疑他轻视劳动。其实，这其中包含了一个老师对自己学生的巨大期望，并非轻视劳动。
13.5 子曰："诵《诗》三百，授之以政，不达；使于四方，不能专对；虽多，亦奚以为？"
The master said, "though a man may be able to recite the three hundred odes, yet if, when in trusted with a governmental charge, he knows not how to act, or if, when sent to any quarter on a mission, he cannot give his replies unassisted, notwithstanding the extent of his learning, of what practical use is it?"
孔子说："诵读《诗经》三百篇，交给他政务却做不好；让他出使外交，又不能很好地答对。诗书读得再多，又有什么用呢？"
【解读】孔子强调的是学以致用，学用结合，知行结合的问题。《诗经》有感染情绪的作用。今天看，读到博士不会用又有什么用？
13.6 子曰："其身正，不令而行；其身不正，虽令不从。"
The master said, "when a prince's personal conduct is correct, his government is effective without the issuing of orders. if his personal conduct is not correct, he may issue orders, but they will not be followed."
孔子说："领导人自身端正，不用下命令老百姓就会主动去做；领导人自身不端正，虽然下命令也不会有人听从。
The master said, "the governments of lu and Wei are brothers."
孔子说："鲁国和卫国的政治就像兄弟一样。"
【解读】这句话今天看来隐含的意思太深，要考察孔子当时说话的情境才能更准确的理解。
13.8 子谓魏公子荆，"善居室。始有，曰：'苟合矣。'少有，曰：'苟完矣'。富有，曰：'苟美矣。'"
The master said of Ching, a scion of the ducal family of Wei, that he knew the economy of a family well. when he began to have means, he said, "ha! here is a collection-!" when they were a little increased, he said, "ha! this is complete!" when he had become rich, he said, "ha! this is admirable!"
孔子评价卫国公子荆时说，"他善于治理家政。刚宽裕一点就说'差不多够了'。稍微多了一些的时候就说'真齐备了'，等到富足的时候就说'完美极了'。"
【解读】这一章谈论的是俭德。知足常乐，俭以养德，这就是公子荆。人生易老，人生有限，世事难长，生活不仅仅是物质追求和享受，还应该有更多的追求，心灵的高贵，精神的富有，绝非华美居室、物质享受可比。
13.9 子适卫，冉有仆。子曰："庶矣哉！"冉有曰："既庶矣，又何加焉？"曰："富之。"曰："既富矣，又何加焉？"曰："教之。"
when The master went to Weil Zan yu acted as driver of his carriage. The master observed, "how numerous are the people!" yu said, "since they are thus numerous, what more shall be done for them?” enrich them, was the reply. "and when they have been enriched, what more shall be done?" The master said,” teach them."
孔子到了卫国，冉有为他驾车。孔子说："人真多呀！"冉有说："人多了，还要做什么呢？"孔子说："使他们富足起来。"冉有又说："富起来后，又要做什么呢？"孔子回答说："让他们接受教育。"
【解读】孔子对弟子的教育都是随机教化，教育者和被教育者常常都置于情境之中，这样的教育方式往往会收到最好的效果。孔子的教育高明就在于随机点化。于平常、平淡之中进行教化，有润物无声之奇效。此等教育方式往往很容易达成学用的结合。我们看师徒的这段对话就很有意味，旅游随机看到的情况，一句平常的感叹，引起学生冉有的追问，而且一问到底，穷追不舍。这里体现了孔子看待社会治理的基本思想，那就是先富后教，边富边教。自古以来，所有的优秀统治者都注意富民，教化民众。新中国建立改革开放后，目的就是富民，民富却忘记教化。所以，改革改放后10年，邓小平总结改革开放的经验教训之处，改革开放的最大失误就是教育的失误，邓小平所言的教育正是对民众的教化。
13.10 子曰："苟有用我者，期月而已可也，三年有成。"
The master said, "If there were any of the princes who would employ me, in the course of twelve months, I should have done something considerable. in three years, the government would be perfected."
孔子说："如果有人用我治理国家，一年就治理差不多，满三年就会卓有成效。"
【解读】这里体现了孔子对治国的自信。其实从世事的发展大致经历来看，三年基本上可以看做是任何事物发展的周期。
13.11 子曰："'善人为邦百年，亦可以胜残去杀矣。'诚哉是言也！"
The master said, "'If good men were to govern a country in succession for a hundred years, they would be able to transform the violently bad, and dispense with capital punishments.' true indeed is this saying!"
孔子说："'一个好的领导者治理国家百年，就可以克服残暴消除杀戮。'这话真对呀。
【解读】建立一项制度，强行要求众人去做容易。但若让人从内心往外自觉遵守制度难。历朝历代优秀的统治者，若想基业长青，都必须考虑赢得人心，使老百姓自觉自愿服从领导。而做到这样，绝非一日之功，需要相当长的时间，这一章说的就是这个道理。为邦百年需要的就是持续发展观念，需要领导者始终如一，一以贯之。难就难在这一点，很少有帝王会做到这一点。但凡能做到这一点的朝代，存活的时间都比较长。
The master said, "If a truly royal ruler were to arise, it would stir require a generation, and then virtue would prevail."
孔子说："如果有实行王道的人出现，一定要努力一辈子才能使仁德泽被天下。"
【解读】孔子面临的大势是霸道渐兴，王道衰微的年代。孔子的看法与上一章思想一致，若要使世道能够达到仁德行于天下，就一定要努力一生。必世，一说是30年。30年也就是一个人工作的时间。
13.13 子曰："苟正其身矣，于从政乎何有？不能正其身，如正人何？"
The master said, "If a minister make his own conduct correct, what difficulty will he have in assisting in government? if he cannot rectify himself, what has he to do with rectifying others?"
孔子说："如果自身行为端正，对于当官从政有什么难的？不能端正自己的行为，管理好自己，又怎么能去管理好别人？"
【解读】儒家一直注重内在的修炼，给人们提供发展的秩序就是修身齐家治国平天下这样的一个过程。自身正需要自己能管好自己，需要具备自制的能力，管好自己是管好他人的前提，也是管好他人的起点和基础。有自制力的人往往都有威信，不能管理自己的人难有威信，没有威信又何以服人？
13.14 冉子退朝。子曰："何晏也？"对曰："有政。"子曰："其事也。如有政，虽不吾以，吾其与闻之。"
the disciple Zan returning from the court, The master said to him, "how are you so late?" he replied, "we had government business." The master said, "it must have been family affairs. if there had been government business, though i am not now in office, I should have been consulted about it."
冉有退朝回来。孔子问："为什么这么晚回来？"冉有回答说："有政事商议。"孔子说："那不过是事务罢了。如果有政务，虽然与我无关，我也会知道的。"
【解读】冉有作季氏的家臣，孔子很不赞成季氏。所以孔子这样说话。至于孔子说到国务的政事，因为他是国老，曾经在朝廷做官，有政事国君就会告诉他，因为没有告诉他，所以也就不是什么政事。
13.15 定公问："一言而可以兴邦，有诸？"孔子对曰："言不可以若是其几也。人之言曰：'为君难，为臣不易。'如之为君之难也，不几乎一言而兴邦乎？"曰："一言而丧邦，有诸？"孔子对曰："言不可以若是其几也。人之言曰：'予无乐乎为君，唯其言而莫予违也，'如其善而莫之违也，不亦善乎？如不善而莫知违也，不几乎一言而丧邦乎？"
The duke ting asked whether there was a single sentence which could make a country prosperous. Confucius replied, "such an effect cannot be expected from one sentence.
"There is a saying, however, which people have -'to be a prince is difficult; to be a minister is not easy.'
"If a ruler knows this,-the difficulty of being a prince,-may there not be expected from this one sentence the prosperity of his country?"
The duke then said, "is there a single sentence which can ruin a country?” Confucius replied, "Such an effect as that cannot be expected from one sentence. there is, however, the saying which people have-'I have no pleasure in being a prince, but only in that no one can offer any opposition to what I say!'
"If a ruler's words be good, is it not also good that no one oppose them? but if they are not good, and no one opposes them, may there not be expected from this one sentence the ruin of his country?"
鲁定公问："有一句话就能使国家兴盛的吗？"孔子回答说："话虽然不能这样说，但也差不多吧。有人说：'做国君难，做大臣同样不容易。'如果知道做国君难，（就会努力勤勉的去做，）不是差不多一句话就可以使国家兴盛吗？"鲁定公又问："有一句话就能使国家灭亡的吗？"孔子回答说：""话虽然不能这样说，但也差不多吧。有人说：'我做君主没有感到有什么快乐的，唯一高兴的事是我说话没有人敢违抗。'如果我说的话正确，没有人违抗不也很好吗？如果我说的话不正确，也没有人敢违抗，不是差不多一句话就丧国吗？"
【解读】鲁定公很想一下子解决治国问题，一口吃个胖子，于是讨教孔子。另一个值得我们注意的就是作为领导不可以随便说话，说话就要说正确的话，总说错话、不对的话，还要求他人听从就不是好事。孔子的回答极为巧妙，虽与鲁定公期待的答案有距离，但鲁定公又有口难言。
The duke of Sheh asked about government.The master said, "good government obtains when those who are near are made happy, and those who are far off are attracted."
楚国的叶公问孔子如何治理国家。孔子说："使自己领土的人快乐，让远方的人愿意来。"
13.17 子夏为莒父宰，问政。子曰："无欲速，无见小利。欲速则不达，见小利则大事不成。"
Tsze-hsia! being governor of Chu-fu, asked about government. The master said, “do not be desirous to have things done quickly; do not look at small advantages. desire to have things done quickly prevents their being done thoroughly. looking at small advantages prevents great affairs from being accomplished."
子夏做了莒父的长官，向孔子请教如何处理政务。孔子说："不要求立刻见成效，不要贪图小利。求快很难达到目的，贪图小利就不能成就大事。"
【解读】《反身录》中说："为政欲速非善政，为学欲速非善学。"做什么事都贵在持之以恒，始终如一。人的一生之所以荒废，难求成功，很大的原因就是多数人缺乏坚持的品性和自制力，承受不了外界的诱惑，朝三暮四，终至一生平平。
13.18 叶公语孔子曰："吾党有直躬者，其父攘羊，而子证之。"孔子曰："吾党之直者异于是。父为子隐，子为父隐，直在其中矣。"
The duke of Sheh informed Confucius, saying, "among us here there are those who may be styled upright in their conduct. if their father has stolen a sheep, they will bear witness to the fact."Confucius said, "among us, in our part of the country, those who are upright are different from this. the father conceals the misconduct of the son, and the son conceals the misconduct of the father. uprightness is to be found in this."
叶公告诉孔子说："我家那里有个做事很直的人，他的父亲偷了别人家的羊，他告发了父亲。"孔子说："我们那做事直的人和你说的不同。父亲为儿子隐瞒，儿子为父亲隐瞒，直就在这里了。"
【解读】以今天的思想观念来理解，这段对话有些费解。为什么父亲做了坏事，儿子告发不是直呢？从孔子的回答来看，孔子显然不认为这样的人是直行的人，我们今天看，这个儿子大义灭亲，真直呀！反思这个问题由来已久，后来才明白儒家文化是情感文化，伦理本位的文化，亲亲为大，感情第一，所以这样的事情第一反应就会"子为父隐，父为子隐"，因此孔子说"直在其中矣"。
13.19 樊迟问仁。子曰："居处恭，执事敬，与人忠。虽之夷狄，不可弃也。"
Fan ch'ih asked about perfect virtue. The master said, "it is, in retirement, to be sedately grave; in the management of business, to be reverently attentive; in intercourse with others, to be strictly sincere. though a man goes among rude, uncultivated tribes, these qualities may not be neglected."
樊迟问什么是仁。孔子说："在家生活要谨慎庄重，在外做事要敬业，与人交往要真诚守信。即使是到了恶劣的环境也不丢掉这样的信念。"
【解读】看来樊迟这个学生很好问，就仁的问题就问了孔子三次。有意思的是孔子三次的回答都不一样，不像今天的教育要有一个标准答案。对于这类问题，孔子之所以这样答复樊迟，大多因为这师生两处于不同的情境。换一个角度看，孔子的的教育往往是学生缺什么他就会给补什么，所以教育的针对性很强，也真能解决生命的成长问题。我们看孔子其他两次不同的回答"仁者先难而后获，可谓仁矣。
13.20 子贡问曰："何如斯可谓之士矣？"子曰："行己有耻，使于四方，不辱君命，可谓士矣。"曰："敢问其次？"曰："宗族称孝焉，乡党称弟焉。"曰："敢问其次？"曰："言必信，行必果，硁硁然小人哉！抑亦可以为次矣。"曰："今之从政者何如？"子曰："噫！斗筲之人，何足算也？"
Tsze-kung asked, saying, "what qualities must a man possess to entitle him to be called an officer? The master said, "he who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince’s commission, deserves to be called an officer."
Tsze-kung pursued, "I venture to ask who may be placed in the next lower rank?" and he was told, "he whom the circle of his relatives pronounce to be filial, whom his fellow villagers and neighbors pronounce to be fraternal."
again the disciple asked, "I venture to ask about the class still next in order." The master said, "they are determined to be sincere in what they say, and to carry out what they do. they are obstinate little men. yet perhaps they may make the next class."
Tsze-kung finally inquired, "of what sort are those of the present day, who engage in government?" The master said "pooh! they are so many pecks and hampers, not worth being taken into account."
子贡问："如何做才能称为士？"孔子说："对自己的行为保持羞耻的心，出使国外，能够不辱使命，这样的人就可以称为士了。"子贡进一步问："次一等的士是什么样？"孔子回答说："家庭之中的成员称赞他孝顺父母，邻里乡亲称赞他友爱兄弟。"子贡又问："那再次一点的呢？"孔子说："说话守信，行动果断，讲起话来硬邦邦的普通百姓，也可以说是次一等的了。"子贡问："那么现在当官的那些人怎么样？"孔子说："嗨，这些气度狭小的人，怎么能算数呢？"
【解读】子贡问问题总是愿意穷根问底，这是子贡性格当中的优点。从另一方面看，人是有不同境界的，古人常有圣人、君子、善者、士、小人等等之区别，这段对话但对"士"而言，就存在三种不同的层次。其实，能够区分不同境界、不同层次的人也是识人的智慧，有了这样的智慧，就知道该如何与人打交道了。
13.21 子曰："不得中行而与之，必也狂狷乎！狂者进取，狷者有所不为也。"
The master said, "since I cannot get men pursuing the due medium, to whom i might communicate my instructions, and I must find the ardent and the cautiously-decided. the ardent will advance and lay hold of truth; the cautiously-decided will keep themselves from what is wrong."
孔子说："得不到与行为合乎中庸的人交往，那么就与狂者和狷者交往吧。狂者积极进取，狷者不会为非作歹。"
【解读】按理我们结交朋友应该寻找不狂不狷的人，但能达于这样境界的人实在太少，所以孔子给出的下策，那就是结交狂者和狷者，这两类人一个太过，一个不及；一个积极进取、激进，一个保守谨慎、不犯错误。朱熹说："狂者志极高而行不掩，狷者志未及而守有余。"
13.22 子曰："南人有言曰：'人而无恒，不可以作巫医。'善夫！""'不恒其德，或承之羞。'"子曰："不占而已矣。"
The master said, "the people of the south have a saying -'a man without constancy cannot be either a wizard or a doctor.' good!"inconstant in his virtue, he will be visited with disgrace."The master said, "this arises simply from not attending to the prognostication."
孔子说："南方人有句话说：'人没有恒心，都不能做巫医。'这话说得很好！"（《周易·恒卦》中有这样一句话）"不操守德行，有可能受到羞辱。"孔子说："这就是告诉不能坚持没有恒心的人不去占卦罢了。"
【解读】孔子在《彖传》中将恒卦推衍为"天地之道"，即宇宙恒久之道。"日月得天而能久照，四时变化而能久成，圣人久于其道而天下化成，观其所恒，而天下万物之情可见矣！"恒德可以通天神之道，巫医可沟通天道与人道。其实，无论做什么事，都需要持之以恒才能成功。做人亦如此！
13.23 子曰："君子和而不同，小人同而不和。"
The master said, "the superior man is affable, but not adulatory; the mean man is adulatory, but not affable."
孔子说："君子和谐共处但不同流合污，小人同流合污但很难和谐相处。"
【解读】君子与小人之别。君子心地宽广，能容纳不同意见；小人心胸狭窄，不能接纳他人意见。君子追求不止利益，更在精神和心灵，小人逐利，难与人合作。
13.24 子贡问曰："乡人皆好之，何如？"子曰："未可也。""乡人皆恶之，何如？"子曰："未可也。不如乡人之善者好之，其不善者恶之。"
Tsze-kung asked, saying, "what do you say of a man who is loved by all the people of his neighborhood?" The master replied, "we may not for that accord our approval of him." "and what do you say of him who is hated by all the people of his neighborhood?" The master said, "we may not for that conclude that he is bad. it is better than either of these cases that the good in the neighborhood love him, and the bad hate him."
子贡问："大家都说好的人，怎么样？"孔子说："还不能认可。"子贡又说："大家都说不好的人，怎么样？"孔子说："也不能认可。不如好的人说他好，不好的人说他坏。"
【解读】看认识人要全面，不可以偏听偏信，要尽可能地全面考察。
13.25 子曰："君子易事而难说也。说之不以道，不说也；及其使人也，器之。小人难事而易说也。说之虽不以道，说也；及其使人也，求备焉。"
The master said, "the superior man is easy to serve and difficult to please. if you try to please him in any way which is not accordant with right, he will not be pleased. but in his employment of men, he uses them according to their capacity. the mean man is difficult to serve, and easy to please. if you try to please him, though it is in a way which is not accordant with right, he may be pleased. but in his employment of men, he wishes them to be equal to everything."
孔子说："在君子手下做事容易，讨他喜欢很难。用不正当的方法讨君子喜欢，他会不高兴的；等到君子用人的时候，他会用人所长。在小人手下做事困难，讨他喜欢却容易。让小人高兴虽然不用正当手段，但却能使他高兴；等到这样的小人用人的时候，他会求全责备。"
【解读】当官的也会有君子与小人，遇到君子是幸事，可以一起干点事情；遇到小人，不仿寻机等待。
13.26 子曰："君子泰而不骄，小人骄而不泰。"
The master said, "the superior man has a dignified ease without pride. the mean man has pride without a dignified ease."
孔子说："真正的君子通达安泰而不骄横，小人骄横而不通达安泰。"
The master said, "the firm, the enduring, the simple, and the modest are near to virtue."
孔子说："刚强、坚韧、朴实、少言，这四种品德接近仁了。"
13.28 子路问曰："何如斯可谓之士矣？"子曰："切切偲偲，怡怡如也，可谓士矣。朋友切切偲偲，兄弟怡怡。"
Tsze-lu asked, saying, "what qualities must a man possess to entitle him to be called a scholar?" The master said, "he must be thus,-earnest, urgent, and bland:-among his friends, earnest and urgent; among his brethren, bland."
子路问："怎么做才能算是士呢？"孔子说："互相帮助，愉快相处，就可以称为士了。朋友之间互相帮助，兄弟之间和睦相处。"
【解读】子贡问士与子路问士不同。子贡问得详细，老师回答认真，致力于探讨。子路之问，孔子针对其性格下药，对症施治。
13.29 子曰："善人教民七年，亦可以即戎矣。"
The master said, "let a good man teach the people seven years, and they may then likewise be employed in war."
孔子说："好的人教导人民七年，就可以让他们参军作战了。"
The master said, "to lead an uninstructed people to war, is to throw them away."
孔子说："用没有训练的老百姓去作战，这是抛弃他们啊。"
【解读】孔子一生谨慎对待的事情"斋战疾"，可见战争对人的生命和生活的影响之大，不做军事训练就让士兵参与作战，是对生命不负责任，所以孔子才这样说。
《论语》Confucian Analects (10) 乡党第十
《论语》Confucian Analects (11) 先进第十一
《论语》Confucian Analects (12) 颜渊第十二
《千字文》双语
《弟子规》双语
《孙子兵法》 The Art of War
《大学》 The Great Learning
《三字经》英文版神翻译，美哭了！