the old form was 丁 ting a cyclical character, a man, a nail, etc. It means to accomplish, to complete.

Ch'i is composed of four 口 k'ou mouths with 犬 ch'üan dog (line 78) in the middle. It originally meant receptacles for food etc., the mouths of which are represented as guarded by a dog. It also means anything which can be put to some definite use. Confucius said 君子不器 chün tzŭ pu ch'i the superior man is not a thing, i.e. of restricted use; mathematically, he is not a function of one variable but of many.

27.	人	不	學	${\displaystyle \scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \ \end{matrix}}\right\}\,}}$	If a man does not learn,
	Jen2	pu1	hsüeh2
	Man	not	learn

Jen see line 1.

Pu see line 5.

Hsüeh see line 11.

28.	不	知	義	${\displaystyle \scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \ \end{matrix}}\right\}\,}}$	he cannot know his duty towards his neighbour.
	Pu1	chih1	i4
	Not	know	duty

Pu see line 5.

Chih is composed of 矢 shih the arrow or bolt in a crossbow as radical and phonetic, and 口 k'ou mouth. It is defined in the Shuo Wên (line 22) as language, the outward expression of inward ideas; but from the earliest times it is found meaning to know, to perceive.

I see line 14. It has here a variant, 理 li eternal principles, found in inferior editions.

29.	為	人	子	${\displaystyle \scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \ \end{matrix}}\right\}\,}}$	He who is the son of a man,
	Wei2	jen2	tzŭ3
	Be	man	child

Wei see line 24.