Cheng zhi wen zhi

This is the Gentleman's approach to education: when guiding the people, if you fail
to be gradual (and constant), then (your teachings) will not penetrate (them)
deeply. Thus, if you are lacking something in yourself, but attempt to apply this to
your governing (of the people), although you pile on the orders, the people will
not obey them.

Therefore, frequent recourse to intimidation, violent punishments and fines derives

from the failure of those of higher station to set a personal (example). In ancient
times, the Gentleman had a saying: “Wars and violent punishments (are signs) that
the people's ruler has abandoned his Virtue.” Thus, if their superiors obey a
principle themselves, then the common people cannot but have an even greater
spirit of obedience within themselves.

If those of higher station do not act in accordance with (the people's) dao, then it
will be difficult to make them obedient. Thus, the people can be guided in a
respectful manner, but they cannot be deceived. They can be steered (in the right
direction), but they cannot be dragged (there).36

If you are knowledgeable, yet (willing to to apply that knowledge) when

appropriate, then the people will wish for you to attain (even more) knowledge. If
you are wealthy, yet (willing to) share your wealth with the unfortunate, then the
people will wish for your wealth to be (even) greater. If you are of high status, yet
capable of deference, then the people will wish for your status to be (even) higher.
If you turn away from this dao, then in response the people will become more
drastic in their disobedience. How could you fail to be cautious (of this)?

That which the Gentleman (need) investigate is not numerous, that which he (need)
find is not far. (How is this so?) He (need only) turn his investigation toward
himself and thereby come to understand others. Thus, if he wishes to have others
love him, he must first love others. If he wishes to have others respect him, then he
must first respect others.
Heaven sends down the Great Constancy, and by means of this it orders the human
relations. It is (deliberately) regulated in the form of the yi between Ruler and
Minister, it is (naturally) expressed in the form of intimacy between father and son,
and it is (clearly) differentiated in the form of the distinction between husband and
wife.