哉
Usages
3 distinct jobs 哉 does in the Analects, each with examples from the text.
1Exclamation (how...! what...!)
Marks exclamatory sentences expressing admiration, surprise, or emphasis. Often translates as "how...!" or "what a...!"
林放問禮之本。子曰：「大哉問！禮，與其奢也，寧儉；喪，與其易也，寧戚。」
Lin Fang asked what was the first thing to be attended to in ceremonies. The Master said: "A great question indeed! In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than a minute attention to observances."
Legge 1861
大哉問
哉 after a fronted adjective.
達巷黨人曰：「大哉孔子！博學而無所成名。」子聞之，謂門弟子曰：「吾何執？執御乎？執射乎？吾執御矣。」
A man of the village of Daxiang said: "Great indeed is the philosopher Kong! His learning is extensive, and yet he does not render his name famous by any particular thing." The Master heard the observation, and said to his disciples: "What shall I practice? Shall I practice chariot-driving, or shall I practice archery? I will practice chariot-driving."
Legge 1861
大哉孔子
哉 marks exclamation of wonder
子曰：「賢哉回也！一簞食，一瓢飲，在陋巷。人不堪其憂，回也不改其樂。賢哉回也！」
The Master said: "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"
Legge 1861
賢哉回也
哉 mid-sentence, 也 at the close.
2Rhetorical emphasis
Adds rhetorical force to questions or statements, often implying the answer is obvious.
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
仁遠乎哉
乎哉 together sharpen the rhetorical edge.
子曰：「視其所以，觀其所由，察其所安。人焉廋哉？人焉廋哉？」
The Master said: "See what a man does. Mark his motives. Examine in what things he rests. How can a man conceal his character? How can a man conceal his character?"
Legge 1861
人焉廋哉？
哉 adds rhetorical force: "how could one possibly hide?"
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
而由人乎哉
A question that expects "no".
子曰：「默而識之，學而不厭，誨人不倦，何有於我哉？」
The Master said: "The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied: — which one of these things belongs to me?"
Legge 1861
何有於我哉？
哉 emphasizes the rhetorical question
3Lament or regret
Can express sorrow, regret, or resignation about a situation.
子曰：「觚不觚，觚哉！觚哉！」
The Master said, "A gu that's not a gu! What a gu! What a gu!"
Editor's translation
Read the commentary
觚不觚，觚哉！觚哉！
哉 expresses lament at corruption of standards
子疾病，子路使門人為臣。病閒，曰：「久矣哉！由之行詐也，無臣而為有臣。吾誰欺？欺天乎？且予與其死於臣之手也，無寧死於二三子之手乎？且予縱不得大葬，予死於道路乎？」
The Master being very ill, Zilu wished the disciples to act as ministers to him. During a remission of his illness, he said: "Long has the conduct of Yu been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven? Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? And though I may not get a great burial, shall I die upon the road?"
Legge 1861
久矣哉
矣哉 — the state reached, and dismay at it.
子曰：「管仲之器小哉！」或曰：「管仲儉乎？」曰：「管氏有三歸，官事不攝，焉得儉？」「然則管仲知禮乎？」曰：「邦君樹塞門，管氏亦樹塞門；邦君為兩君之好，有反坫，管氏亦有反坫。管氏而知禮，孰不知禮？」
The Master said: "Small indeed was the capacity of Guan Zhong!" Some one said: "Was Guan Zhong parsimonious?" "Guan," was the reply, "had the San Gui, and his officers performed no double duties; how can he be considered parsimonious?" "Then, did Guan Zhong know the rules of propriety?" The Master said: "The princes of States have a screen intercepting the view at their gates. Guan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Guan had also such a stand. If Guan knew the rules of propriety, who does not know them?"
Legge 1861
管仲之器小哉！
哉 expresses critical judgment
Combos
1 fixed pattern built on 哉, with the role each plays and where to read them.
Strong exclamatory question
7.30 子曰：「仁遠乎哉？我欲仁，斯仁至矣。」
Combines question (乎) with exclamation (哉) for rhetorical effect.