SH1617

Group Members:

Section:
Date:
Score:

A3: Ascertain-Analyze-Act
The Confucian Analects
Directions: First, read and understand the assigned analects. Secondly, underline any unfamiliar
words. Then, prepare a five-minute skit that shows the main message/s of your analects. You may
either choose one (1) analect or combine two (2) to act out.
Group 1
Analects: 4:2
The Master (Confucius) stated, Those without humanity cannot stand it for long, whether they
are in a situation of poverty and hardship or in a life of delight. Those who are filled with humanity
effortlessly practice humanity; those who are wise, benefit from the practice of humanity.
Humanity is the act of loving other people not as a matter of responsibility but as a matter of
duty. However, consciousness and understanding of others begin with consciousness and
understanding of oneself. This happens through daren, that is, by practicing perfection and
rectification.
The same thing is said in Book XIII No. 5 of the Confucian Analects, If a man is correct in
his own person, then there will be obedience without orders being given; but if he is not correct in his
own person, there will be no obedience even though orders are given. It is also impossible for one to
endure trials that may, at any time, come along his/her way without a well-grounded humanity.
Without humanity, a man cannot long endure adversity, nor can he long enjoy prosperity. One should
not, therefore, escape the duty s/he is bound to carry out.
Analects: 4:15
The Master said to a scholar named Tseng, Shen, there is a common thread that runs through
all I have been saying. Confucian teachings are consistent. They are spontaneous, and they support
each other. People ought to perform what is good as a matter of duty. There is transparency because
everyone must yield the highest character of man.
Humanity is, for Confucius, everybodys business. To him, it is intrinsic, and not conferred by
any institution. It is a mandate from heaven.

Reference: Siringan, H. S. (2011). Philosophy of the Human Person. Quezon City: C&E Publishing,
Inc.
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SH1617

Group Members:

Section:
Date:
Score:

A3: Ascertain-Analyze-Act
The Confucian Analects
Directions: First, read and understand the assigned analects. Secondly, underline any unfamiliar
words. Then, prepare a five-minute skit that shows the main message/s of your analects. You may
either choose one (1) analect or combine two (2) to act out.
Group 2
Analects: 5:11
Disciple Kung said, Since I do not wish others to impose inferiority on me, I will not fail to
yield to the display of excellence in others.
The only way to manifest the highest standard for oneself is to earn the peoples support or
respect. Loving others is a moral obligation, not a matter of responsibility. Something similar is also
discussed in Book IV No. 17. It says, When you meet someone better than yourself, turn your thoughts
to becoming equal; when you meet someone not as good as you are, look within and examine yourself.
If one who does not have virtue, one cannot develop a sense of shame and right. Consequently, s/he
would not be able to hone excellence.
Analects: 6:28
Disciple Kung said, Suppose someone confers extensive benefits on people; suppose he is
able to help all the people, what would you say about him? Could we say that he is a person of
humanity? The Master said, A person of humanity, wishing to become properly grounded, and
wishing to be effective, helps others to be effective. Starting out as a good example to others may be
called the method of realizing humanity.
The goal of the daren (the practice of rectification) is perfection. One should be governed by
duty, not by law. Also in the Analects, the Master stated, What the gentleman seeks, he seeks within
himself; what the small man seeks, he seeks in others. Ones humanity, therefore, becomes dependent
on others. To become effective, one must become effective in others. To become grounded with
humanity, one must perform it, not as an individual act but rather as a social act. An example must
always emanate from oneself. It has also been said that It goes without further saying that if a man
has no lofty character inherent in the leaders who give orders, it is not expected that the orders will
secure obedience from the multitude.

Reference: Siringan, H. S. (2011). Philosophy of the Human Person. Quezon City: C&E Publishing,
Inc.
03 Activity 1

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SH1617

Group Members:

Section:
Date:
Score:

A3: Ascertain-Analyze-Act
The Confucian Analects
Directions: First, read and understand the assigned analects. Secondly, underline any unfamiliar
words. Then, prepare a five-minute skit that shows the main message/s of your analects. You may
either choose one (1) analect or combine two (2) to act out.
Group 3
Analects: 12:2
Disciple Jan Yung asked about the practice of humanity. The Master said, When away from
home or on official business, behave toward others as if you were receiving very important guests.
Employ the people as if you were officiating a great sacrifice. Do not fail to acknowledge the display
of excellence by others just as you would not wish inferiority to be imposed on you. In this way, there
will be no ill will against you whether in the state or in your own family.
Even when not in his/her own community, one must behave as if s/he were in his/her own
community. As Confucius also says in Book IV No.25, Virtue never stands alone. It is bound to have
neighbors. Virtue can be said to be excellent only if it is shared with the community. Hence,
displaying excellence is always a precondition to a grounded humanity. Excellence and humanity are
inseparable to become superior. Nevertheless, superiority is not an imposition of power over another;
rather it is an excellence or care which is displayed by promoting the welfare of the people both inside
and outside of ones community.
Analects: 12:5
An aristocrat and Confuciuss disciple, Ssu-ma Niu, who was anxious that his brothers were
plotting rebellion, said, Everyone else is close to his own brother; I alone cannot be. Disciple Hsia
answered, I have heard the saying that, death and life are determined by destiny; riches and honors
depend upon Heaven.
Everything can be done to become a useful and dutiful citizen but the dictate of heaven happens
through destiny. Nevertheless, a right ceremony is a kind of cultural acceptance. It is a government
about rectification. One has to begin with his/her family before moving on to the community. The
Master said in Book IV No. 18, In serving your mother and father, you ought to dissuade them from
doing wrong in the gentlest way. If you see your advice being ignored, you not become disobedient,
but remain reverent.

Reference: Siringan, H. S. (2011). Philosophy of the Human Person. Quezon City: C&E Publishing,
Inc.
03 Activity 1

*Property of STI
Page 3 of 4

SH1617

Group Members:

Section:
Date:
Score:

A3: Ascertain-Analyze-Act
The Confucian Analects
Directions: First, read and understand the assigned analects. Secondly, underline any unfamiliar
words. Then, prepare a five-minute skit that shows the main message/s of your analects. You may
either choose one (1) analect or combine two (2) to act out.
Group 4
Analects: 14:36
Someone said, What do you think of the saying, repay injury with moral power? The Master
answered, If you do that, what would you have to repay moral power with? You should repay injury
with uprightness. And repay moral power with moral power.
The government is necessarily rooted in humanity. It should also be rooted in rectification and
in loving other people. This is because repaying injury with injury will make the state chaotic. An
individual must also have a sense of shame. In Book XIII No. 20, there is a dialogue. Tzu-kung asked,
What must a man be like before he can be truly a gentleman? The Master said, A man who has a
sense of shame in the way he conducts himself, and when sent abroad, does not disgrace the
commission of his lord, can be said to be a gentleman.
Repaying moral power with moral power emanates from the superior man. It is a duty not just
to the other but to oneself as well. It is the duty of a superior man to become a respected person. If he
is already perfect, he must then acquire more perfection by becoming nobler and gentler.
Analects 14:45
Disciple Lu asked Confucius about the noble human being. The Master said, He cultivates in
himself the capacity for reverent attention. He cultivates himself so as to make a comfortable life
possible for the hundred families. Why, if he can do that, even the sage emperors Yao and Shun
couldnt have found fault in him.
Comfort is possible through the cultivation of reverent attention. This means not to forget what
has been learned. In a similar context, the Master said, A man can, indeed, be said to be eager to learn;
who is conscious in the course of the day of what he lacks and who never forgets, in the course of a
month, what he has mastered. Reverent attention also lies in the right effort to cultivate oneself in the
investigation of things, extension of knowledge, sincerity of the will, rectification of the mind,
cultivation of personal life, regulation of the family, national order, and maintenance of national order
and world peace.
Reference: Siringan, H. S. (2011). Philosophy of the Human Person. Quezon City: C&E Publishing,
Inc.
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