斯
Usages
2 distinct jobs 斯 does in the Analects, each with examples from the text.
1Demonstrative (this, these)
Points to something present or just mentioned. Can refer to people, things, places, or situations.
顏淵問仁。子曰：「克己復禮為仁。一日克己復禮，天下歸仁焉。為仁由己，而由人乎哉？」顏淵曰：「請問其目。」子曰：「非禮勿視，非禮勿聽，非禮勿言，非禮勿動。」顏淵曰：「回雖不敏，請事斯語矣。」
Yan Yuan asked about perfect virtue. The Master said: "To subdue one's self and return to propriety, is perfect virtue. If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?" Yan Yuan said: "I beg to ask the steps of that process." The Master replied: "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety." Yan Yuan then said: "Though I am deficient in intelligence and vigor, I will make it my business to practice this lesson."
Legge 1861
請事斯語矣
斯語 = these words just spoken.
有子曰：「禮之用，和為貴。先王之道斯為美，小大由之。有所不行，知和而和，不以禮節之，亦不可行也。」
The philosopher You said: "In practicing the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them. Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done."
Legge 1861
先王之道斯為美
斯 refers back to the preceding topic
子畏於匡。曰：「文王既沒，文不在茲乎？天之將喪斯文也，後死者不得與於斯文也；天之未喪斯文也，匡人其如予何？」
The Master was put in fear in Kuang. He said: "After the death of King Wen, was not the cause of truth lodged here in me? If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of Kuang do to me?"
Legge 1861
天之將喪斯文也
斯文 = this culture — 斯 points at what the speaker stands in
伯牛有疾，子問之，自牖執其手，曰：「亡之，命矣夫！斯人也而有斯疾也！斯人也而有斯疾也！」
Boniu being ill, the Master went to ask for him. He took hold of his hand through the window, and said: "It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness!"
Legge 1861
斯人也而有斯疾也
斯 twice: the man, and the disease.
2Conjunction (then, therefore)
Connects clauses to show consequence or result, similar to 則. Often appears in conditional constructions.
季文子三思而後行。子聞之，曰：「再，斯可矣。」
Ji Wen thought thrice, and then acted. When the Master was informed of it, he said: "Twice may do."
Legge 1861
再，斯可矣
The shortest instance in the text.
子曰：「仁遠乎哉？我欲仁，斯仁至矣。」
The Master said: "Is virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand."
Legge 1861
我欲仁，斯仁至矣
斯 links wish to arrival.
子張問於孔子曰：「何如斯可以從政矣？」子曰：「尊五美，屏四惡，斯可以從政矣。」子張曰：「何謂五美？」子曰：「君子惠而不費，勞而不怨，欲而不貪，泰而不驕，威而不猛。」子張曰：「何謂惠而不費？」子曰：「因民之所利而利之，斯不亦惠而不費乎？擇可勞而勞之，又誰怨？欲仁而得仁，又焉貪？君子無眾寡，無小大，無敢慢，斯不亦泰而不驕乎？君子正其衣冠，尊其瞻視，儼然人望而畏之，斯不亦威而不猛乎？」子張曰：「何謂四惡？」子曰：「不教而殺謂之虐；不戒視成謂之暴；慢令致期謂之賊；猶之與人也，出納之吝，謂之有司。」
Zizhang asked Confucius, saying: "In what way should a person in authority act, in order that he may conduct government well?" The Master replied: "Let him honor the five excellent, and banish the four bad, things; — then may he conduct government well." Zizhang said: "What are meant by the five excellent things?" The Master said: "When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce." Zizhang said: "What is meant by being beneficent without great expenditure?" The Master replied: "When the person in authority makes more beneficial to the people the things from which they naturally derive benefit; — is not this being beneficent without great expenditure? When he chooses the labors which are proper, and makes them labor on them, who will repine? When his desires are set on benevolent government, and he realizes it, who will be covetous? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect; — is not this to maintain a dignified ease without any pride? He adjusts his clothes and cap, and settles his gaze, so that by his untroubled dignity he inspires the people with awe, and they look up to him; — is not this to be majestic without being fierce?" Zizhang then asked: "What are meant by the four bad things?" The Master said: "To put the people to death without having instructed them; — this is called cruelty. To require from them, suddenly, the full tale of work, without having given them warning; — this is called oppression. To issue orders as if without urgency, at first, and, when the time comes, to insist on them with severity; — this is called injury. And, generally, in the giving pay or rewards to men, to do it in a stingy way; — this is called acting the part of a mere official."
Legge 1861
斯可以從政矣
斯 opens the consequence.
子曰：「攻乎異端，斯害也已！」
The Master said, "Laboring along the byways—this is harmful indeed!"
Editor's translation
Read the commentary
攻乎異端，斯害也已
斯 introduces the resulting judgment
Combos
3 fixed patterns built on 斯, with the role each plays and where to read them.
"At this" / "In this" / "Here"
7.14 子在齊聞韶，三月不知肉味。曰：「不圖為樂之至於斯也！」
Locative demonstrative.
"Like this" / "In this way"
9.17 子在川上，曰：「逝者如斯夫！不舍晝夜。」
Classical demonstrative using 斯.
"Then one may..." / "In that case, it is acceptable"
5.20 季文子三思而後行。子聞之，曰：「再，斯可矣。」
Sequential pattern: "this being so, then..."