(Response to Rafael PL on 4.4) To Rafael's point, I think this short analect captures the flexible – and deeply personal – nature of Kongzi's teachings. The manifestation of authoritative conduct and its practical application in life can vary greatly from person to person, but it stems from cultivating a gentlement-like self – a personhood rooted in morality and uprightness. Everyone's calling is different, but so long as they maintain their values and have positive influence in their respective spheres, they can do no wrong. This also connects to my previous annotations about Kongzi's commending of living simply. Everyone's purpose is different, and material wealth and extravagance is of little significance. What matters is the development of the person.

(Rsponse to ams860 on 15.24) I concur with the point made about cross-cultural moral values and how they serve as an argument against that respective field of relativism. The "Golden Rule" can be extrapolated from this passage, and it's something that has developed independently in many regions of the world. While values vary in ways from culture to culture, there seem to exist some innate human standards of morality. One may believe they stem from a higher power, and another might see it as a product of evolutionary psychology. No matter the reasoning, the consistencies suggest that, to some degree, morality is rooted in human nature and not purely relative to the culture in which it has developed.

(7.16) I see a connection between this analect and 6.11, which I previously annotated. Here, Confucius praises the modest life. He sees pleasure to be found in the profound appreciation that can come with a simple existence. He compares wealth acquired through immoral means to be like "floating clouds," presumably deeming it meaningless and unsubstantial. Again we see Kongzi steering people away from worldly desires towards a rather bare-bones life because he believes that is where true peace and happiness is cultivated.

(6.11) Konzi praises a man named Yan Hui. He lives a simple life, which many would consider one of hardship, and yet he is content. Here, Kongzi reinforces the idea of the separation between life circumstances and happiness. He sees it as a noble character quality, being able to appreciate your existence for what it is and every small pleasure that comes your way. In a sense, it's a more advanced version of the cliche "money doesn't buy happiness" – suggesting that being content without material possessions is the quality of a true gentlemen.

(4.21) Here, Kongzi states plainly that a child should know the age of their parents. To me, the word "know" carries more weight than simple awareness – it suggests meditation and thought. By consciously thinking about our parents age, we cultivate a filial gratitude for their presumed health and presence in our lives while simultaneously reminding us of the fleeting nature of life. In a way, with this analect, he denounces blissful ignorance and promotes a consciousness of the present.