為
Usages
3 distinct jobs 為 does in the Analects, each with examples from the text.
1To act as, to practise (wéi)
Takes a noun and makes it something done or embodied — 為政 is not "for government" but "to conduct government".
子曰：「為政以德，譬如北辰，居其所而眾星共之。」
The Master said: "He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it."
Legge 1861
為政
Verb plus object, not a preposition. The whole of Book 2 is titled with it.
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
為仁
Same pattern: enacting the thing named, not doing something for it.
有子曰：「其為人也孝弟，而好犯上者，鮮矣；不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其為仁之本與！」
The philosopher You said: "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission! — are they not the root of all benevolent actions?"
Legge 1861
其為人也孝弟
為人 = conduct as a person.
2For the sake of (wèi)
The other reading, a preposition marking the beneficiary of an action.
曾子曰：「吾日三省吾身：為人謀而不忠乎？與朋友交而不信乎？傳不習乎？」
The philosopher Zeng said: "I daily examine myself on three points: — whether, in transacting business for others, I may have been not faithful; — whether, in intercourse with friends, I may have been not sincere; — whether I may have not mastered and practiced the instructions of my teacher."
Legge 1861
為人謀
Here 為 is wèi: the action is done for someone. Compare 為仁 above, where it is wéi.
冉有曰：「夫子為衛君乎？」子貢曰：「諾。吾將問之。」入，曰：「伯夷、叔齊何人也？」曰：「古之賢人也。」曰：「怨乎？」曰：「求仁而得仁，又何怨。」出，曰：「夫子不為也。」
Ran You said: "Is our Master for the ruler of Wei?" Zigong said: "Oh! I will ask him." He went in accordingly, and said: "What sort of men were Bo Yi and Shu Qi?" "They were ancient worthies," said the Master. "Did they have any repinings because of their course?" The Master again replied: "They sought to act virtuously, and they did so; what was there for them to repine about?" On this, Zigong went out and said: "Our Master is not for him."
Legge 1861
夫子不為也
The answer, with the same wèi.
冉有曰：「夫子為衛君乎？」子貢曰：「諾。吾將問之。」入，曰：「伯夷、叔齊何人也？」曰：「古之賢人也。」曰：「怨乎？」曰：「求仁而得仁，又何怨。」出，曰：「夫子不為也。」
Ran You said: "Is our Master for the ruler of Wei?" Zigong said: "Oh! I will ask him." He went in accordingly, and said: "What sort of men were Bo Yi and Shu Qi?" "They were ancient worthies," said the Master. "Did they have any repinings because of their course?" The Master again replied: "They sought to act virtuously, and they did so; what was there for them to repine about?" On this, Zigong went out and said: "Our Master is not for him."
Legge 1861
夫子為衛君乎
為 read wèi: taking someone’s side.
3Take X as Y (以…為)
Paired with 以, it forms a frame meaning "treat X as Y" or "regard X as Y".
曾子曰：「士不可以不弘毅，任重而道遠。仁以為己任，不亦重乎？死而後已，不亦遠乎？」
The philosopher Zeng said: "The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he considers it is his to sustain; — is it not heavy? Only with death does his course stop; — is it not long?"
Legge 1861
仁以為己任
以⋯為 with the object fronted.
子夏問孝。子曰：「色難。有事弟子服其勞，有酒食先生饌，曾是以為孝乎？」
Zixia asked what filial piety was. The Master said: "The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?"
Legge 1861
曾是以為孝乎
以⋯為 across the clause.
季氏將伐顓臾。冉有、季路見於孔子曰：「季氏將有事於顓臾。」孔子曰：「求！無乃爾是過與？夫顓臾，昔者先王以為東蒙主，且在邦域之中矣，是社稷之臣也。何以伐為？」冉有曰：「夫子欲之，吾二臣者皆不欲也。」孔子曰：「求！周任有言曰：『陳力就列，不能者止。』危而不持，顛而不扶，則將焉用彼相矣？且爾言過矣。虎兕出於柙，龜玉毀於櫝中，是誰之過與？」冉有曰：「今夫顓臾，固而近於費。今不取，後世必為子孫憂。」孔子曰：「求！君子疾夫舍曰欲之，而必為之辭。丘也聞有國有家者，不患寡而患不均，不患貧而患不安。蓋均無貧，和無寡，安無傾。夫如是，故遠人不服，則修文德以來之。既來之，則安之。今由與求也，相夫子，遠人不服而不能來也；邦分崩離析而不能守也。而謀動干戈於邦內。吾恐季孫之憂，不在顓臾，而在蕭牆之內也。」
The head of the Ji family was going to attack Zhuanyu. Ran You and Jilu, having an interview with Confucius, said: "Our chief, Ji, is going to commence operations against Zhuanyu." Confucius said: "Qiu, is it not you who are in fault here? Now, in regard to Zhuanyu, long ago, a former king appointed its chief to preside over the sacrifices to Mount Dongmeng; moreover, it is in the midst of the territory of our State; and its ruler is a minister in direct connection with the emperor: — What has your chief to do with attacking it?" Ran You said: "Our master wishes the thing; neither of us two ministers wishes it." Confucius said: "Qiu, there are the words of Zhou Ren, — 'When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?' And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or gem is injured in its repository: — whose is the fault?" Ran You said: "But at present, Zhuanyu is strong and near to Bi; if our chief do not now take it, it will hereafter be a source of sorrow to his descendants." Confucius said: "Qiu, the superior man hates those glib-tongued people who do not say, 'I wish such and such a thing,' but must needs invent a glossing explanation of their conduct. I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such a contented repose, there will be no rebellious upsettings. So it is. — Therefore, if remoter people are not submissive, all the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil. Now, here are you, Yu and Qiu, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it. And yet he is planning these hostile movements within our State. I am afraid that the sorrow of the Ji-sun family will not be on account of Zhuanyu, but will be found within the screen of their own court."
Legge 1861
昔者先王以為東蒙主
以 (object omitted) 為 X.
Combos
4 fixed patterns built on 為, with the role each plays and where to read them.
"Why...?" / "What is one doing?"
15.5 子曰：「無為而治者，其舜也與？夫何為哉，恭己正南面而已矣。」
Asks about purpose or reason for action.
"To consider as..." / "To think that..."
3.18 子曰：「事君盡禮，人以為諂也。」
Very common pattern: "take X as Y" or "think X is Y."
"Do it" / "Act on it"
14.20 子曰：「其言之不怍，則為之也難。」
Common verb + pronoun pattern.
"Can serve as..." / "Can be considered..."
2.11 子曰：「溫故而知新，可以為師矣。」
Extended form of 可以 with specific role or function.