先进第十一（一），下面我们就来说一说关于论语人物名字?我们一起去了解并探讨一下这个问题吧!
论语人物名字
先进第十一
（一）
子曰：“先进于礼乐，野人也；后进于礼乐，君子也。如用之，则吾从先进。”
辜译
Confucius remarked, “Men of the last generation, in matters of the arts and refinement, are considered to have been rude; men of the present generation are, in those matters, considered polite. But in my practice I prefer men of the last generation.”
孔子说：“上一代人在艺术和精修方面，有人认为比较粗陋；而当代人在这些方面更优雅。但是以我的经验看，我更倾向于上一代人的风格。”
（二）
子曰：“从我于陈、蔡者，皆不及门也。”德行：颜渊、闵子骞、冉伯牛、仲弓。言语：宰我、子贡。政事：冉有、季路。文学：子游、子夏。
辜译
Confucius in his old age remarked, “Of all those who followed me and shared hardships with me in my wanderings in former years, I do not now see one at my door.”
“Distinguished for godliness and conduct there were Yen Hui, Min Tzu Ch'ien, Jen Pin-niu and Chung Kung; distinguished as good speakers there were Tsai Ngo and Tzu Kung; for administrative abilities, Jen Yu and Chung Yu; and for literary pursuits, Tzu Yu and Tzu Hsia.”
孔子在年老的时候说：“我前些年周游列国时，跟着我共患难的学生，现在都不在我身边受教了。”
“在信仰和行为方面与众不同的有：颜渊（颜回）、闵子骞（悯损）、冉伯牛（冉耕）、仲弓（冉雍）；口齿伶俐、能言善辩的有：宰我、子贡；以管理才能而著称的有：冉有、季路（子路）；以文学而知名的有：子游、子夏。”
（三）
子曰：“回也非助我者也，于吾言无所不说。”
辜译
Confucius remarked of his disciple, the favourite Yen Hui: “There was Hui（the disciple's familiar name）, he never gave me any assistance at all. There was nothing in what I said to him with which he was not satisfied.”
孔子评价他最喜欢的学生颜回时说：“就是这个颜回，他从来没有帮助过我。不管我对他说什么，他都会心悦诚服。”
（四）
子曰：“孝哉，闵子骞！人不间于其父母昆弟之言。”
辜译
Confucius remarked of another disciple, saying: “He was indeed a good son. People found nothing in him different from what his parents said of him.”
孔子评价另一位学生闵子骞（闵损）说：“他确实是个孝子。有目共睹的是，不管父母怎么说，他都没有怨言。”
（五）
南容三复《白圭》，孔子以其兄之子妻之。
辜译
A disciple of Confucius was fond of repeating the verse: “A fleck on the stone may be ground away; A word misspoken will remain always.”
Confucius married his niece to him.
孔子的学生南容（即南宫适）喜欢反复吟诵《诗经·大雅·抑之》的诗句：“白圭之玷，尚可磨也，斯兰之玷，不可为也。”（意为石头上的污点可以被磨掉，但是说错的话却永远不能收回。）孔子就把自己的侄女嫁给了他。
（六）
季康子问：“弟子孰为好学？”孔子对曰：“有颜回者好学，不幸短命死矣，今也则亡。”
辜译
A noble who was the minister in power in Confucius' native State, asked him which one of his disciples he considered a man of real culture. Confucius answered, ” There was Yen Hui, he was a man of real culture. But unfortunately he died in the prime of his life. Now there is no one like him.”
鲁国贵族季康子问孔子，他的学生中谁有真才实学。孔子回答：“以前有一个叫颜回的，他是个有真才实学的人。但不幸的是，他英年早逝。现在没有一个像他那样的人。
（七）
颜渊死，颜路请子之车以为之椁。子曰：“才不才，亦各言其子也。鲤也死，有棺而无椁。吾不徒行以为之椁。以吾从大夫之后，不可徒行也。”
辜译
When the favourite Yen Hui died, his father begged that Confucius would sell his carriage to buy an outer case for the coffin in which to bury him.
Confucius answered, “Talented or without talents, a man's son will always be to him as no other man's son. When my own son died, he was buried in a simple coffin without the outer case. Now I cannot go on foot to buy a coffin case for your son. As I have the honour to sit in the State Council of the country I am not permitted to go on foot when I go out.”
孔子最喜欢的学生颜回去世后，颜回的父亲颜路请求孔子卖掉马车，好买棺椁来安葬颜回。
孔子回答：“（虽然颜回和我的儿子鲤）一个有才一个无才，儿子终究是自己的儿子，而不是别人的儿子。我自己的儿子去世的时候，也只是用简单的棺材埋葬，并没有准备外棺。我不能卖掉马车步行出门，好让你给儿子买外棺。因为我在国家议会中任职，外出时是不允许步行的。”
（八）
颜渊死，子曰：“噫！天丧予！天丧予！”
辜译
When Confucius first heard the news of the death of his disciple, the favourite Yen Hui, he cried out in an outburst of grief, “Oh! Oh! God has forsaken me! God has forsaken me! ”
当听到自己最喜欢的学生颜回去世的消息时，孔子放声痛哭：“唉！老天爷真要我的命呀！老天爷真要我的命呀！”
（九）
颜渊死，子哭之恸。从者曰：“子恸矣。”曰：“有恸乎？非夫人之为恸而谁为？”
辜译
When his disciple, the favourite Yen Hui, died, Confucius burst into a paroxysm of grief. Those around him said, “Sir, you are grieving too exceedingly.”
“Am I? ” he replied, “But if I do not grieve exceedingly for him, for whom then should I grieve exceedingly? ”
当孔子最喜欢的学生颜回去世的时候，孔子放声痛哭。旁边的人纷纷安慰他：“先生，请不要太过悲伤！”
“我悲伤过度了吗？”孔子回答，“但是如果我不为他这么悲伤，又该为谁这么悲伤呢？”
（十）
颜渊死，门人欲厚葬之。子曰：“不可。”门人厚葬之。子曰：“回也视予犹父也，予不得视犹子也。非我也，夫二三子也。”
辜译
When the favourite, Yen Hui, died, Confucius' other disciples proposed to give him a great funeral. But Confucius said, “Do not do so for my sake.”
The disciples nevertheless gave him a grand funeral.
Confucius then said to his disciples: “Hui（the favourite disciple's familiar name）behaved to me as to a father, but I have not been able to treat him as a son. It is not my fault, Ah! gentlemen, it is your fault.”
当孔子最喜欢的学生颜回去世后，孔子的其他学生建议隆重安葬他。但是孔子说：“不要看我的面子这么做。”尽管如此，学生们还是隆重地安葬了颜回。
后来孔子对学生说：“颜回对待我就像对待父亲一样，但是我却不能像对待自己的儿子一样对待他。这不是我的错。哎！是你们这些人的错呀！”
（十一）
季路问事鬼神。子曰：“未能事人，焉能事鬼？”曰：“敢问死。”曰：“未知生，焉知死？”
辜译
A disciple（the intrepid Chung Yu）enquired how one should behave towards the spirits of dead men.
Confucius answered, “We cannot as yet do our duties to living men;why should we enquire about our duties to dead men? ”
The disciple went on to enquire about death. Confucius answered,“We do not as yet know about life; why should we enquire about death? ”
孔子的学生子路问应该如何对待逝者的灵魂。孔子回答：“我们对在世的人还没有尽到应尽的义务，又怎么去对死人尽义务呢？”
子路继续询问死亡是怎么回事。孔子回答：“我们还不明白活着的事情，为什么要问死的事情？”
（十二）
闵子侍侧，訚訚如也；子路，行行如也；冉有、子贡，侃侃如也。子乐。“若由也，不得其死然。”
辜译
On one occasion several of his disciples were standing in attendance on Confucius. One was calm and self-possessed. The intrepid Chung Yu stood upright and soldier-like. Two others looked frank and engaging. Confucius, looking on them, was pleased. He remarked, however,“There is Yu（Chung Yu's name）there. ——I am afraid he will not die a natural death.”
有一次，几个学生站在旁边伺候孔子，其中一位学生闵子骞显得和悦而温顺；子路显示出刚强的样子；另外两个学生冉有和子贡则显得温和而快乐。孔子看着他们，非常高兴。但是他又说：“像子路这样，恐怕不能寿终正寝吧。”
（十三）
鲁人为长府。闵子骞曰：“仍旧贯，如之何？何必改作？”子曰：“夫人不言，言必有中。”
辜译
A party in Confucius' native State proposed to build a new State-house. A disciple of Confucius remarked, “Why not keep the old building and modify it to suit the present circumstances? Why construct a new building? ”
“That man, ” said Confucius, referring to the disciple, “seldom speaks; but when he does speak, he always hits the mark.”
鲁国有些当权者提议修建一座新的国库。孔子的学生闵子骞说：“为什么不把原来的国库重新翻修一下，以适应当前的需要呢？为什么要修建新的？”
孔子说：“闵子骞这个人平时很少说话，但是只要他一开口，总能说中要害。”
（十四）
子曰：“由之瑟，奚为于丘之门？”门人不敬子路。子曰：“由也升堂矣，未入于室也。”
辜译
Confucius on one occasion speaking in rebuke of his disciple, the intrepid Chung Yu, said: “That man with his trumpet blowing should not be permitted to come to my house.”
After that the other disciples began to look down upon Chung Yu. But Confucius said, “That man, in his education, has entered the gate, but not the house.”
有一次，孔子斥责他的学生、勇猛的子路说：“仲由弹瑟，为什么来我这里弹呢？”从那以后，其他学生开始瞧不起子路。但是孔子又说：“子路在学习方面已经找到了门路，只是还没有进入其中！”
（十五）
子贡问：“师与商也孰贤？”子曰：“师也过，商也不及。”曰：“然则师愈与？”子曰：“过犹不及。”
辜译
A disciple of Confucius, referring to two other disciples, enquired which of the two was the better man. Confucius answered, “One goes beyond the mark: the other does not come up to it.” “Then, ” replied the disciple, “the first man is a better than the last.”
“No, ” answered Confucius, “to go beyond the mark is just as bad as not to come up to it.”
孔子的学生子贡问孔子另外两位学生子张和子夏谁更优秀。孔子回答：“子张已经超过了标准，子夏还稍有不足。”
子贡说：“那么子张比子夏优秀吧？”
孔子回答：“不，超过标准和稍有不足同样不好。”
辜解
解释“过犹不及”，一个极好的例子，就是德国人因为对正义的深切热爱、对非正义的深切憎恨，以及对所有分裂和无秩序的深切憎恨，才使得他们信任和崇拜武力。而当武力被无节制地运用时，就会变成可怕而让人讨厌的“非正义”，它甚至比分裂和无秩序更罪孽深重。
另外，古希伯来人也是因为对非正义的过分憎恨而毁灭了犹太国家。这种对于非正义的过分深切、狭隘、尖刻、严酷的痛恨，使得耶稣基督要来拯救他的人民。耶稣告诫他的人民说：“要记住，必须和善、谦卑，你们的灵魂才能安宁。”但是犹太人并没有听从，而且将耶稣钉死在了十字架上。结果，犹太国家不可避免地走向了覆灭。面对那些担任欧洲文明保卫军的罗马人，耶稣也说：“拔剑者必亡于剑。”但是罗马人也没有听从，并容忍犹太人钉死他。结果，罗马帝国和欧洲的旧文明也随之土崩瓦解。
（十六）
季氏富于周公，而求也为之聚敛而附益之。子曰：“非吾徒也。小子鸣鼓而攻之可也。”
辜译
The head of a powerful family of nobles in Confucius' native State had amassed immense wealth. A disciple of Confucius, who was in that nobleman's service, was very enacting in collecting imposts for him from the people on his estate, thus increasing his master's already great wealth.“He is no disciple of mine.” exclaimed Confucius, referring to the disciple mentioned above, and speaking to his other disciples, “Proclaim it aloud, my children, and assail him! ”
鲁国权贵季孙氏富可敌国。孔子的学生冉有给这位贵族当差，大肆搜刮这位贵族土地上的人民，使得他的主人积累了更加巨大的财富。
谈到上面提及的学生冉有时，孔子大声向其他学生宣布：“他不再是我的学生，大声喊出来吧！孩子们，一起去攻击他！”
（十七）
柴也愚，参也鲁，师也辟，由也喭。
辜译
Confucius, speaking of his four disciples, remarked, “One was simple; another was dull; another was specious; and the last was coarse.”
孔子评价他的四位学生说：“高柴愚直简单，曾参反应迟钝，子张华而不实，子路莽莽撞撞。”
（十八）
子曰：“回也其庶乎，屡空。赐不受命，而货殖焉，亿则屡中。”
辜译
Confucius, speaking of his disciple, the favourite Yen Hui, and of another disciple, remarked, “There is Hui（Yen Hui's name）he is almost perfect as a man; yet he is often reduced to want. The other man does not even believe in religion; yet his possessions go on increasing. Nevertheless, the latter is often right in his judgment of things.”
孔子评价他最喜欢的学生颜回和另一位学生子贡时说：“这就是颜回，他几乎是一个无可挑剔的完人，可惜他的生活总是陷入贫困。端木赐不安本分，但是他做买卖，财富能不断增长，对行情的判断总是那么准确。”
（十九）
子张问善人之道。子曰：“不践迹，亦不入于室。”
辜译
A disciple of Confucius enquired what constituted an honest man.
“An honest man, ” answered Confucius, “does not cant neither does he profess esoterism, ” i. e. the secret of anyism.
孔子的学生子张问孔子怎样才算是善人。孔子回答：“善人不按常规办事[插图]，也不假称信奉什么教义秘密。”
辜解
对于这句话，朱熹解释说：“善人本质就是好的，不需要去刻意学习。”并引用程颐的话：“践迹，就是按照既定规则行事，好人虽然不一定按照既定规则行事，但是也不会作恶。”我认为，“践迹”是指做善事并非发自内心，而是只做到了表象，这也正是宋儒所说的“客气”。比如《论语》里所谓的“有事，弟子服其劳；有酒食，先生馔”，都只是“践迹”的表现，并不是真正的孝。曾参曾评论子张说：“堂堂乎张也，难与并为仁矣。”意思是说，子张虽然相貌堂堂，但他实际上很难算得上仁。所以当子张向孔子请教如何做一个善人时，孔子回答说：“不践迹。”孔子这是在对症下药。如果为了学习圣人之道而一味地“践迹”，那么实际上是连一个善人的标准都达不到的，更不要说去做圣人了。
后来，荀子也学习圣人之道，他的学问大体不错，但小有瑕疵，原因就在于他过于追求外部的美好表现。所以苏东坡评论荀子说：“其为人必也刚愎不逊，自许太过。”这也是荀子自高自大的一个证明。
（二十）
子曰：“论笃是与，君子者乎？色庄者乎？”
辜译
Confucius then went on to say, “Men now are earnest in what they profess. Are they really good and wise men? Or are they serious only in appearance? That is what I should like to know.”
然后，孔子继续说：“现在的人对他们信奉的东西极为真挚。他们是真君子呢，还是表面显得庄重呢？这正是我想知道的。”
（二十一）
子路问：“闻斯行诸？”子曰：“有父兄在，如之何其闻斯行之？”冉有问：“闻斯行诸？”子曰：“闻斯行之。”公西华曰：“由也问闻斯行诸，子曰：‘有父兄在’；求也问闻斯行诸，子曰：‘闻斯行之’。赤也惑，敢问。”子曰：“求也退，故进之；由也兼人，故退之。”
辜译
A disciple, the intrepid Chung Yu, asked if he might at once carry out into practice any truth which he had learnt.
“No, ” answered Confucius, “You have the wishes of your parents and of your old people at home to consult. How can you take upon yourself to carry at once into practice what yon have learnt.”
Another disciple on another occasion asked the same question.
“Yes, ” replied Confucius, “carry it out at once.”
Afterwards another disciple ventured to enquire of Confucius why he gave two totally different answers to the same question.
“That is because, ” answered Confucius, “the one man is too diffident, I therefore said that to encourage him: the other man, however, is too froward, therefore I said that to pull him back.”
勇猛的子路问孔子，是否能将所学到的知识立即用于实践。孔子回答：“不行，你应该先问一下父母和家中老人的看法，怎么能自己决定立刻将所学的知识用于实践呢？”
另一位学生冉有在其他场合问孔子同样的问题。孔子回答：“可以，马上就去做吧。”
随后，另一位学生公西华大着胆子问孔子，为什么对同样的问题给出两个完全不同的回答。
孔子回答：“因为冉有太懦弱，因此我说立即去做，是为了鼓励他。至于子路，他太鲁莽了，因此我让他先问父母长辈的意见，是为了约束他。”
（二十二）
子畏于匡，颜渊后。子曰：“吾以女为死矣。”曰：“子在，回何敢死？”
辜译
When on an occasion Confucius and his disciples on their travels were threatened with danger from the violent men of a certain place, his disciple, the favourite Yen Hui, was separated from the party. Afterwards, when the disciple rejoined him, Confucius said, “I was afraid you had been killed.” “While you live, ” answered the disciple, “how should I dare to allow myself to be killed? ”
孔子带学生周游列国时，有一次在某个地方遭到暴民的囚禁，孔子最喜欢的学生颜回和大家失散了。后来，当颜回回来后，孔子说：“我担心你被杀害了。”颜回回答：“老师还活着，我怎么敢让自己死呢？”
（二十三）
季子然问：“仲由、冉求可谓大臣与？”子曰：“吾以子为异之问，曾由与求之问。所谓大臣者，以道事君，不可则止。今由与求也，可谓具臣矣。”曰：“然则从之者与？”子曰：“弑父与君，亦不从也。”
辜译
A member of a family of nobles who were in power in Confucius' native State, referring to two disciples of his who were in the service of that powerful family, enquired whether those two disciples could be considered statesmen. “Oh! ” replied Confucius, “I thought you had something extraordinary to ask my opinion about. You wish to have my opinion on these men: is that all you want? Men I call statesmen are those who will serve their master according to their sense of duty; who, however, when they find they cannot do that, consistently with their sense of duty, will resign. As to those two men you refer to, ——they may be considered as states-functionaries, not statesmen.”
“But, ” the noble went on to ask, “will these two men carry out anything they are called upon to do? ” “An act of parricide or regicide they will not carry out.” answered Confucius.
鲁国掌权贵族季氏家族的一位成员季子然，谈到孔子的两位在季氏当差的学生子路和冉有时，问孔子这两个人是否称得上政治家。
孔子回答：“我以为你问的是别人呢，原来是问他们俩呀。这是你想全部知道的吗？我认为，政治家是指那些根据职业道德来侍奉主人的人，一旦他们发现无法坚持职业道德时，就会不再侍奉主人。至于你提到的这两位——他们可以称为政客，而不是政治家。”
这位贵族继续问：“但这两个人会一直顺从上级吗？”
“杀父弑君的事情，他们是不会做的。”孔子回答。
（二十四）
子路使子羔为费宰。子曰：“贼夫人之子。”子路曰：“有民人焉，有社稷焉，何必读书，然后为学？”子曰：“是故恶夫佞者。”
辜译
A disciple of Confucius, the intrepid Chung Yu, on one occasion got a very young man appointed Chief Magistrate of an important town. “You are ruining a good man's son.” said Confucius to him.
“Why, ” answered the disciple, “he has the large population to deal with, he has questions of the interests of the country to decide upon. Why must one read books in order to educate himself? ”
“That, ” replied Confucius, “is the reason why I hate men who are always ready with an argument.”
有一次，孔子的学生子路任命一位非常年轻的人子羔去担任重镇费城的行政长官。“你这是在误人子弟呀！”孔子对他说。
“为什么？”子路回答，“那个地方有那么多百姓，也有社稷。治理百姓、祭祀神灵都是学习，为什么一定要读书才算学习呢？”
孔子说：“这正是我不喜欢巧言善辩之人的原因。”
（二十五）
子路、曾皙、冉有、公西华侍坐。子曰：“以吾一日长乎尔，毋吾以也。居则曰：‘不吾知也！’如或知尔，则何以哉？”子路率尔而对曰：“千乘之国，摄乎大国之间，加之以师旅，因之以饥馑，由也为之，比及三年，可使有勇，且知方也。”夫子哂之。“求，尔何如？”对曰：“方六七十，如五六十，求也为之，比及三年，可使足民。如其礼乐，以俟君子。”“赤，尔何如？”对曰：“非曰能之，愿学焉。宗庙之事，如会同，端章甫，愿为小相焉。”“点，尔何如？”鼓瑟希。铿尔，舍瑟而作，对曰：“异乎三子者之撰。”子曰：“何伤乎？亦各言其志也。”曰：“莫春者，春服既成，冠者五六人，童子六七人，浴乎沂，风乎舞雩，咏而归。”夫子喟然叹曰：“吾与点也！”
三子者出，曾皙后。曾皙曰：“夫三子者之言何如？”子曰：“亦各言其志也已矣。”曰：“夫子何哂由也？”曰：“为国以礼，其言不让，是故哂之。”“惟求则非邦也与？”“安见方六七十，如五六十而非邦也者？”“惟赤则非邦也与？”“宗庙会同，非诸侯而何？赤也为之小，孰能为之大？”
辜译
On one occasion five of his disciples were sitting in attendance on Confucius.
Confucius then said to them, “I am only a little older than you,gentlemen. Do not mind that. Now living a private life, yon all say that you are not known and appreciated by men in authority; but suppose you were known, tell me now, each of you, what would you be able to do? ”
“I could, ” answered the intrepid Chung Yu at once, without hesitation, “if I had, the conduct of affairs in a State of even the first power which was hemmed in between two States of great power and which was embroiled in the midst of a war, and hence harassed by famine and distress——I could, if I had the conduct of affairs in such a State for three years, make the people brave and, moreover, know their duty.” On hearing this, Confucius only smiled; and, turning to another disciple, said:“And you——what do you say? ”
“I could, ” answered the disciple appealed to, “If had the conduct of the government of a State, say, of the third or fourth power, I in such a case, after three years, make the people live in plenty. As to education in higher things, I would leave that to the good and wise men who will come after me.”
Confucius then turned to another disciple and said: “Now you——what do you say? ”
“I do not say, ” replied the disciple, “that in what I am going to suppose I could do what I propose; only, I would try to do it. Suppose then there were functions to be performed in any Court, such as public receptions and general assemblies——dressed in an appropriate uniform, I think I could be the vice-presiding officer.”
“And now you, ” said Confucius to the last of the four disciples,“What do you say? ”
The disciple thus last appealed to, then laid aside the harpsichord which he was thrumming, stood up and answered: “What I have in my mind differs entirely from what those gentlemen have proposed.”
“What harm is there in that? ” replied Confucius——“we are all only speaking out each his own mind.” “Then, ” answered the disciple,“we will suppose now that we are in the latter days of spring, when we have changed all our winter clothing for fresh, new, light garments for the warmer weather. I would then propose that we take along with us five or six grown-up young friends and six or seven still younger men. We will then bathe in that romantic river; after which we will go to the top of that ancient terrace to air and cool ourselves; and at last we will return, singing on our way as we loiter back to our homes.”
“Ah! ” said Confucius then, with a sigh, “I agree with him.”Afterwards, when three of the above four disciples had left, the one who spoke the last word and who remained behind, enquired of Confucius, saying: “What do you think of what those three gentlemen said? ”
“They, of course, ” answered Confucius, “only spoke out, each his own mind.”
“But, ” asked the disciple, “why did you smile at the first speaker? ”
“Oh, ” replied Confucius, “To rule a country requires judgment and modesty. But what the first speaker said was not modest——therefore I smiled at him.”
“But the second speaker, ” the disciple went on to ask, “Did he not speak of the affairs of a nation? ” “Why, ” answered Confucius, “Did you ever heat of a State of even the third or fourth power that is not a nation? ” “Well then, ” the disciple went on further to ask——“the third speaker——did he not also mean the affairs of a great nation in what he said? ”
“Where there are courts, Public receptions, general assemblies, ”answered Confucius——“Where do you find such things except in the Courts of the princes of the Empire. The third speaker modestly said he would be a vice-presiding officer at such functions. If such a man as he is fit only to be a vice-president who would be fit to be the president? ”
有一次，孔子的四位学生坐在一起侍奉孔子。孔子对他们说：“诸位，我只是比你们年长一些，不要因为我年长而不敢说话。你们平时总说没有人赏识自己，但是如果你们被权贵赏识，请你们告诉我，你们能做什么？”
子路毫不犹豫地立即回答：“如果一个小国夹在两个大国之间，而且这个国家正遭受别国的侵犯，加上国内备受饥荒的困扰——如果让我治理这样的国家，只要三年时间，我就可以让人民变得勇敢，而且懂得礼仪。”
孔子听后，微微一笑，然后回头问另一位学生冉有：“你呢？你怎么说？”
冉有答道：“如果让我治理一个国家，也就是拥有三四流国力的那种国家，在这种情况下，通过三年时间，我可以让老百姓富裕。至于教育这种比较高尚的事情，那只有等待贤人君子了。”
然后孔子扭头问另一位学生公西华：“你呢？你怎么说？”
公西华回答：“我不敢说一定能做到，但是我会竭尽全力去做。如果国家需要履行一些职能，比如接待外宾和公共集会之类的事情，我会穿着体面的服装去做。在这些活动中，我想我可以充当一个副手。”
“那么你呢？”孔子问四个学生中最后的一位学生曾皙，“你怎么说？”
曾皙放下正在演奏的瑟，站起来回答：“我所想的和他们几位提到的完全不同。”“那有什么关系？”孔子说，“我们只是谈论每个人的想法罢了。”曾皙回答：“假设现在正好是春末时节，因为天气暖和，我们都脱去冬天的衣服，换上光鲜靓丽的春装，我会建议带上五六个成年朋友和六七个小孩，一起到浪漫的河水中洗浴；随后，我们一起到古老的露台上吹风纳凉；最后，我们一路唱着歌，悠然自得地回家。”
“哎！”孔子随后叹息一声说，“我赞同他的说法。”
当子路、冉有、公西华三个人离开后，最后一个说话的学生曾皙留下来，问孔子：“对于其他三个人说的话，您有什么看法？”
孔子回答：“他们只是说出各自的想法罢了。”
“但是，”曾皙问，“您为什么要笑子路呢？”
孔子回答：“治理一个国家需要谦虚礼让，但是子路说话一点都不谦虚，因此我笑他。”
“但是第二位学生冉有呢？”曾皙继续问，“难道他没有谈论治理国家的事务么？”“怎么？”孔子回答，“你听说过一个三四流国力的国家不算是一个国家吗？”“那么，”曾皙继续问，“第三个说话的冉有，难道他谈论的不是一个大国的事务吗？”
“有朝廷、有外宾接待、有公共集会，”孔子回答，“除了在帝国的侯国朝廷看到这些事情，你还能在哪里看见呢？第三个发言的冉有谦虚地说，他在这些职能上可以当一个副手。如果像他这样的人只能做副职的话，那么谁又适合做正职呢？”
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