Confucius - Wikiquote

5/28/2018 Confucius - Wikiquote
Confucius
Confucius (traditionally 28 September 551 B.C. – 479 B.C.) was a Chinese
social philosopher, whose teachings deeply influenced East Asian life and
thought. "Confucius" is a latinization of the Chinese 孔夫子 , Kong Fu Zi or
K'ung-fu-tzu, literally "Master Kong", but he is usually referred to in China
with a simpler version of this honorific as 孔子, Kongzi, or Kǒng Zǐ.
Contents
Quotes
The Analects
Chapter I
Chapter II
Chapter III
Chapter IV
Chapter V
Chapter VI
Chapter VII
The superior man (Junzi) is quiet
Chapter VIII
and calm, waiting for the
Chapter XII
appointments of Heaven.
Other chapters
The Doctrine of the Mean
The Great Learning
Attributed
Misattributed
Not Chinese
Quotes about Confucius
See also
External links
Quotes
The Analects
The Analects on Wikisource
Chapter I
學而篇
學而時習之、不亦說乎。有朋自遠方來、不亦樂乎。人不知而不慍、不亦君子乎。
Isn't it a pleasure to study and practice what you have learned? Isn't it also great when friends visit from
distant places? If one remains not annoyed when he is not understood by people around him, isn't he a sage?
https://en.wikiquote.org/wiki/Confucius 1/16
The opening of the Analects and thus the first phrase of Chapter I after
which the Chinese title of this book is named 學而.
巧言令色、鮮矣仁。
Fine words and an insinuating appearance are seldom associated with

true virtue.
Variant: Someone who is a clever speaker and maintains a 'too-smiley'
face is seldom considered a humane person.
不患人之不己知，患不知人也。
I am not bothered by the fact that I am not understood. I am

bothered when I do not know others.
主忠信。毋友不如己者。過，則勿憚改。
Be loyal and trustworthy. Do not befriend anyone who is lower than

yourself in this regard. When making a mistake, do not be afraid to
correct it.
道千乘之國，敬事而信，節用而愛人，使民以時。
If you would govern a state of a thousand chariots (a small-to-middle-

size state), you must pay strict attention to business, be true to your
word, be economical in expenditure and love the people. You should
use them according to the seasons (i.e. You should not enlist farmers
during seeding or harvest time).
君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉，可謂好學也 I am not bothered by the fact that I

已。 am unknown. I am bothered when I
When the Superior Man (Junzi) eats he does not try to stuff himself; at do not know others.
rest he does not seek perfect comfort; he is diligent in his work and
careful in speech. He avails himself to people of the Tao and thereby
corrects himself. This is the kind of person of whom you can say, "he loves learning."
Chapter II
為政篇
【第一章】子曰、爲政以德、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."
吾十有五而志於學，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而从心所欲，不逾矩。
At fifteen my heart was set on learning; at thirty I stood firm; at forty I had no more doubts; at fifty I knew
the will of heaven; at sixty my ear was obedient; at seventy I could follow my heart's desire without
overstepping the boundaries of what was right.
Retrospection of his own life. From this phrase, alternative names for each decades of human life are derived in
Chinese.
溫故而知新，可以為師矣。
Reviewing what you have learned and learning anew, you are fit to be a teacher.
君子周而不比，小人比而不周。
The Superior Man is all-embracing and not partial. The inferior man is partial and not all-embracing.
學而不思則罔，思而不學則殆。
To study and not think is a waste. To think and not study is

dangerous.
攻乎異端，斯害也己。
To throw oneself into strange teachings is quite dangerous.

Note: The word translated "strange teachings" means literally another
end [of textile]. There are two different understandings about "strange
teachings" or heretical. One possible understanding is "strange from
the authentic teaching", another understanding is simply different
subjects, just as two authors or two scholastic fields literature and
politics.
由，誨女知之乎，知之為知之，不知為不知，是知也。
You [a disciple], shall I teach you about knowledge? What you know,
you know, what you don't know, you don't know. This is true wisdom.
視其所以，觀其所由，察其所安。人焉叟哉？人焉叟哉？
See a person's means (of getting things). Observe his motives.

Examine that in which he rests. How can a person conceal his
character?
See a person's “being”, observe his motive, notice his result. How can
a person conceal his character? [by 朱冀平]
多聞闕疑，慎言其餘，則寡尤。多見闕殆，慎行其餘，則寡悔。言寡無，行
寡悔，祿在其中矣。
At fifteen my heart was set on
Listen widely to remove your doubts and be careful when learning; at thirty I stood firm; at
speaking about the rest and your mistakes will be few. See much forty I had no more doubts; at fifty I
and get rid of what is dangerous and be careful in acting on the rest knew the mandate of heaven; at
and your causes for regret will be few. Speaking without fault, acting
without causing regret: 'upgrading' consists in this. sixty my ear was obedient; at
seventy I could follow my heart's
非其鬼而祭之，諂也。見義不為，無勇也。 desire without transgressing the
norm.
To worship to other than one's own ancestral spirits is brown-nosing. If
you see what is right and fail to act on it, you lack courage.
Variant To see what is right, and not to do it, is want of courage or
of principle.
Chapter III
八佾篇
人而不仁、如禮何。人而不仁、如樂何。
If a man has no humaneness what can his propriety be like? If a man has no humaneness what can his
happiness be like?
名正才能言順
If names be not correct, language is not in accordance with the truth of things.
Paraphrased as a chinese proverb stating "The beginning of wisdom is to call things by their proper name."
君子無所爭、必也射乎、揖譲而升下、而飲、其爭也君子。
The Superior Man has nothing to compete for. But if he must compete, he does it in an archery match, wherein he
ascends to his position, bowing in deference. Descending, he drinks (or has [the winner] drink) the ritual cup.
Note: Bowing is a courtesy for the host who invites him as well drinking a cup.
殷因於夏禮，所損益，可知也；周因於殷禮，所損益，可知也。其或繼周者，雖百世，可知也。
The Shang based its propriety on that of the Yin, and what it added
and subtracted is knowable. The Zhou has based its propriety on that
of the Shang and what it added and subtracted is knowable. In this
way, what continues from the Chou, even if 100 generations hence, is
knowable.
Chapter IV
里仁篇
里仁為美、擇不處仁、焉得知。
Being in humaneness is good. If we select other goodness and

thus are far apart from humaneness, how can we be the wise?
The opening phrase of this chapter after which the chapter is named in
Chinese.
朝聞道、夕死可矣。
If I hear the Way [of truth] in the morning, I am content even to die in See a person's means … Observe
that evening.
his motives. Examine that in which
見賢思齊焉；見不賢而內自省也。 he rests. How can a person conceal
When we see men of worth, we should think of equaling them; his character?
when we see men of a contrary character, we should turn inwards
and examine ourselves.
James Legge, translation (1893)

When you meet someone better than yourself, turn your thoughts to becoming his equal. When you meet
someone not as good as you are, look within and examine your own self.
Dim Cheuk Lau translation (1979)

When you see a good person, think of becoming like her/him. When you see someone not so good, reflect
on your own weak points.
As quoted in Liberating Faith : Religious Voices for Justice, Peace, and Ecological Wisdom (2003) by Roger S.
Gottlieb, p. 24
父在，觀其志；父殁，觀其行；三年无改於父之道，可謂孝矣。
When your father is alive, observe his will. When your father is dead observe his former actions. If, for three years
[after the death of your father] you do not change from the ways of your father, you can be called a 'real son
(xiào/hsiao)'.
以約失之者，鮮矣。
The cautious seldom err.
君子欲訥於言而敏於行。
The superior man is modest in his speech, but exceeds in his actions.
James Legge translation.

Variant translations: The superior man acts before he speaks, and afterwards speaks according to his actions.
The greater man does not boast of himself, But does what he must do.
A good man does not give orders, but leads by example.
德不孤，必有鄰。
Virtue (or the man of virtue) is not left to stand alone. He who practices it will have neighbors.
君子喻於義，小人喻於利。
The Superior Man is aware of Righteousness, the inferior man is

aware of advantage.
The virtuous man is driven by responsibility, the non-virtuous man is
driven by profit. [by 朱冀平]
Chapter V
季文子三思而後行。子聞之曰、再、斯可矣。
Chi Wan thought thrice, and then acted. When the Master was
informed of it, he said, "Twice may do."
Chapter VI
雍也篇
知之者不如好之者，好之者不如樂之者。
They who know the truth are not equal to those who love it, and
they who love it are not equal to those who delight in it.
中人以上、可以語上也、中人以下、不可以語上也。
To those whose talents are above mediocrity, the highest subjects may
be announced. To those who are below mediocrity, the highest
subjects may not be announced.
知者樂水，仁者樂山。知者動，仁者静。知者樂，仁者寿。
The wise find pleasure in water; the virtuous find pleasure in hills. The
wise are active; the virtuous are tranquil. The wise are joyful; the The Superior Man is all-embracing
virtuous are long-lived. and not partial. The inferior man is
partial and not all-embracing.
務民之義、敬鬼神而遠之。可謂知矣。
To give one's self earnestly to the duties due to men, and, while
respecting spiritual beings, to keep aloof from them, may be
called wisdom.
君子博學於文、約之以禮、亦可以弗畔矣夫。
The superior man, extensively studying all learning, and keeping

himself under the restraint of the rules of propriety, may thus likewise
not overstep what is right.
仁者先難而後獲，可謂仁矣。
The man of virtue makes the difficulty to be overcome his first

business, and success only a subsequent consideration: this If you see what is right and fail to act
may be called perfect virtue. on it, you lack courage.
To rank the effort above the prize may be called love.
§ 6.20
Chapter VII
述而篇
I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious
to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other
three, I do not repeat my lesson.
§7
三人行，必有我師焉：擇其善者而從之，其不善者而改之。
When I walk along with two others, they may serve me as my

teachers. I will select their good qualities and follow them, their
bad qualities and avoid them.
§ 21, as translated by James Legge

Variant translations:
When I walk along with two others, from at least one I will be able to
learn.
Walking among three people, I find my teacher among them. I choose
that which is good in them and follow it, and that which is bad and
change it.
Chapter VIII
邦有道貧且賤焉恥也，邦無道富且貴焉恥也。
When a country is well governed, poverty and a mean condition

are things to be ashamed of. When a country is ill governed,
riches and honor are things to be ashamed of.
Being in humaneness is good. If we

Chapter XII select other goodness and thus are
far apart from humaneness, how
四海之内，皆兄弟也。 can we be the wise?
Within the four seas, all men are brothers.
Other chapters
為政以德，譬如北辰居其所而眾星共之。
He who exercises government by means of his virtue may be

compared to the north polar star, which keeps its place when all
the stars are rotating about it.
君子坦蕩蕩，小人長戚戚。
The superior man is satisfied and composed; the mean man is

always full of distress.
The virtuous is frank and open; the non-virtuous is secretive and
worrying. [by 朱冀平]
事父母幾諫，見志不從，又敬不違，勞而不怨。
When you serve your mother and father it is okay to try to correct them
once in a while. But if you see that they are not going to listen to you,
keep your respect for them and don't distance yourself from them. When we see men of worth, we
Work without complaining. should think of equaling them; when
we see men of a contrary character,
弟子，入則孝，出則弟，謹而信，凡愛眾，而親仁。行有餘力，則以學文。
we should turn inwards and
A young man should serve his parents at home and be respectful to examine ourselves.
elders outside his home. He should be earnest and truthful, loving all,
but become intimate with humaneness. After doing this, if he has
energy to spare, he can study literature and the arts.
君子不重，則不威。學則不固。主忠信。无友不如己者。過，則勿憚改。
If the Superior Man is not serious, then he will not inspire awe in
others. If he is not learned, then he will not be on firm ground. He takes
loyalty and good faith to be of primary importance, and has no friends
who are not of equal (moral) caliber. When he makes a mistake, he
doesn't hesitate to correct it.
默而識之，學而不厭，誨人不倦，何有於我哉？
The silent treasuring up of knowledge; learning without satiety; and

instructing others without being wearied: which one of these things
belongs to me?
To keep silently in mind what one has seen and heard, to study hard
and never feel contented, to teach others tirelessly; have I done (all of)
these things?
The man of virtue makes the
德之不修，學之不講，聞義不能徒，不善不能改，是吾憂也。
difficulty to be overcome his first
Leaving virtue without proper cultivation; not thoroughly discussing business, and success only a
what is learned; not being able to move towards righteousness of subsequent consideration: this may
which a knowledge is gained; and not being able to change what is not be called perfect virtue.
good: — these are the things which occasion me solicitude.
君子安而不忘危，存而不忘亡，治而不忘亂。是以身安而國家可保也。
The superior man, when resting in safety, does not forget that
danger may come. When in a state of security he does not forget
the possibility of ruin. When all is orderly, he does not forget that
disorder may come. Thus his person is not endangered, and his States
and all their clans are preserved.
己所不欲，勿施於人
What you do not want done to yourself, do not do to others.

Chapter XVː24 He who exercises government by
means of his virtue may be
以直報怨，以德報德。[1] (http://books.google.com/books?id=jsDHcTjngM
MC&q=%22%E4%BB%A5%E7%9B%B4%E5%A0%B1%E6%80%A8%E compared to the north polar star,
4%BB%A5%E5%BE%B7%E5%A0%B1%E5%BE%B7%22&pg=PT193#v which keeps its place when all the
=onepage) stars are rotating about it.
Recompense hatred with justice, and recompense kindness with

kindness. [2] (http://books.google.com/books?id=Hr9IVO9MhXQC&q
What you do not want done to

yourself, do not do to others.
=%22Recompense+injury+with+justice+and+recompense+kindness+with+kindness%22&pg=PA80#v=onepage)
Chapter XIV:36
Learning without thought is labor lost; thought without learning is perilous.
Book II, Chapter XV.
There is the love of knowing without the love of learning; the beclouding here leads to dissipation of mind.
Book XVII, Chapter VIII.

Of all people, girls and servants are the most difficult to behave to. If you are familiar with them, they lose their
humility. If you maintain a reserve towards them, they are discontented.
Book XVII, Chapter XXV.
A man living without conflicts, as if he never lives at all.
A scholar who loves comfort is not worthy of the name.
The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent
consideration.
When you have faults, do not fear to abandon them.
The superior man understands what is right; the inferior man understands what will sell.
Guide the people by law, subdue them by punishment; they may shun crime, but will be void of shame. Guide them
by example, subdue them by courtesy; they will learn shame, and come to be good.
Only after Winter comes do we know that the pine and the cypress are the last to fade.
It is soft, smooth and shining—like intelligence. Its edges seem sharp but do not cut—like justice. It hangs down to the
ground—like humility. When struck, it gives a clear, ringing sound—like music. The strains in it are not hidden and add
to its beauty—like truthfulness.’ What imagination!
Confucius extolled Jade's virtues this way. Cited in Awake! magazine 1987, 9/22.
The Doctrine of the Mean

The Doctrine of the Mean on Wikisource
What Heaven has conferred is called The Nature; an accordance with

this nature is called The Path of duty; the regulation of this path is
called Instruction. The path may not be left for an instant. If it could
be left, it would not be the path. On this account, the superior man does
not wait till he sees things, to be cautious, nor till he hears things, to be
apprehensive.
There is nothing more visible than what is secret, and nothing more
manifest than what is minute. Therefore the superior man is watchful over
himself, when he is alone.
Let the states of equilibrium and harmony exist in perfection, and a

happy order will prevail throughout heaven and earth, and all things
will be nourished and flourish.
Perfect is the virtue which is according to the Mean! Rare have they long
been among the people, who could practice it! What Heaven has conferred is
called The Nature; an accordance
I know how it is that the path of the Mean is not walked in — The knowing with this nature is called The Path of
go beyond it, and the stupid do not come up to it. I know how it is that the
duty; the regulation of this path is
path of the Mean is not understood — The men of talents and virtue go
beyond it, and the worthless do not come up to it. called Instruction. The path may not
be left for an instant. If it could be
There is no body but eats and drinks. But they are few who can distinguish left, it would not be the path.
flavors.
Men all say, "We are wise"; but being driven forward and taken in a net, a
trap, or a pitfall, they know not how to escape. Men all say, "We are wise"; but happening to choose the course of the
Mean, they are not able to keep it for a round month.
The kingdom, its states, and its families, may be perfectly ruled; dignities and emoluments may be declined; naked
weapons may be trampled under the feet; but the course of the Mean cannot be attained to.
To show forbearance and gentleness in teaching others; and not to

revenge unreasonable conduct — this is the energy of southern
regions, and the good man makes it his study. To lie under arms; and
meet death without regret — this is the energy of northern regions,
and the forceful make it their study. Therefore, the superior man
cultivates a friendly harmony, without being weak — How firm is he
in his energy! He stands erect in the middle, without inclining to either
side — How firm is he in his energy! When good principles prevail in the
government of his country, he does not change from what he was in
retirement. How firm is he in his energy! When bad principles prevail in the
country, he maintains his course to death without changing — How firm is
he in his energy!
The superior man accords with the course of the Mean. Though he may
be all unknown, unregarded by the world, he feels no regret — It is only
the sage who is able for this.
The way which the superior man
The way which the superior man pursues, reaches wide and far, and pursues, reaches wide and far, and
yet is secret. Common men and women, however ignorant, may yet is secret. Common men and
intermeddle with the knowledge of it; yet in its utmost reaches, there women, however ignorant, may
is that which even the sage does not know. Common men and women,
however much below the ordinary standard of character, can carry it into intermeddle with the knowledge of it;
practice; yet in its utmost reaches, there is that which even the sage is not yet in its utmost reaches, there is
able to carry into practice. Great as heaven and earth are, men still find that which even the sage does not
some things in them with which to be dissatisfied. Thus it is that, know.
were the superior man to speak of his way in all its greatness,
nothing in the world would be found able to embrace it, and were he
to speak of it in its minuteness, nothing in the world would be found
able to split it.
The way of the superior man may be found, in its simple elements, in the
intercourse of common men and women; but in its utmost reaches, it
shines brightly through Heaven and Earth.
The Path is not far from man. When men try to pursue a course, which is
far from the common indications of consciousness, this course cannot be
considered The Path.
The superior man governs men, according to their nature, with what
is proper to them, and as soon as they change what is wrong, he The superior man does what is
stops. proper to the station in which he is;
he does not desire to go beyond
When one cultivates to the utmost the principles of his nature, and
this.
exercises them on the principle of reciprocity, he is not far from the
path. What you do not like when done to yourself, do not do to
others.
Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything
defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow
himself such license. Thus his words have respect to his actions, and his actions have respect to his words; is
it not just an entire sincerity which marks the superior man?
The superior man does what is proper to the station in which he is; he does not desire to go beyond this. In a
position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and low
position, he does what is proper to a poor and low position. Situated among barbarous tribes, he does what is
proper to a situation among barbarous tribes. In a position of sorrow and difficulty, he does what is proper to a
position of sorrow and difficulty. The superior man can find himself in no situation in which he is not himself. In a high
situation, he does not treat with contempt his inferiors. In a low situation, he does not court the favor of his
superiors. He rectifies himself, and seeks for nothing from others, so that he has no dissatisfactions. He does not
murmur against Heaven, nor grumble against men. Thus it is that the superior man is quiet and calm, waiting for
the appointments of Heaven, while the mean man walks in dangerous paths, looking for lucky occurrences.
In archery we have something like the way of the superior man. When the archer misses the center of the
target, he turns round and seeks for the cause of his failure in himself.
The way of the superior man may be compared to what takes place in
traveling, when to go to a distance we must first traverse the space that is
near, and in ascending a height, when we must begin from the lower
ground.
How abundantly do spiritual beings display the powers that belong to

them! We look for them, but do not see them; we listen to, but do not hear
them; yet they enter into all things, and there is nothing without them.
Heaven, in the production of things, is sure to be bountiful to them,

according to their qualities. Hence the tree that is flourishing, it
nourishes, while that which is ready to fall, it overthrows.
The administration of government lies in getting proper men. Such

men are to be got by means of the ruler's own character. That
character is to be cultivated by his treading in the ways of duty. And
the treading those ways of duty is to be cultivated by the cherishing
of benevolence.
Benevolence is the characteristic element of humanity.
To be fond of learning is to be near to knowledge. To practice with vigor is

to be near to magnanimity. To possess the feeling of shame is to be near
to energy. In archery we have something like
By the ruler's cultivation of his own character, the duties of universal the way of the superior man. When
obligation are set forth. By honoring men of virtue and talents, he is the archer misses the center of the
preserved from errors of judgment. target, he turns round and seeks for
the cause of his failure in himself.
In all things success depends on previous preparation, and without
such previous preparation there is sure to be failure. If what is to be
spoken be previously determined, there will be no stumbling. If affairs be
previously determined, there will be no difficulty with them. If one's actions
have been previously determined, there will be no sorrow in connection
with them. If principles of conduct have been previously determined, the
practice of them will be inexhaustible.
Sincerity is the way of Heaven. The attainment of sincerity is the way

of men. He who possesses sincerity is he who, without an effort, hits what
is right, and apprehends, without the exercise of thought — he is the sage
who naturally and easily embodies the right way. He who attains to
sincerity is he who chooses what is good, and firmly holds it fast. To this
attainment there are requisite the extensive study of what is good,
accurate inquiry about it, careful reflection on it, the clear discrimination of
it, and the earnest practice of it.
The superior man, while there is anything he has not studied, or while in
what he has studied there is anything he cannot understand, Will not
intermit his labor. While there is anything he has not inquired about, or
anything in what he has inquired about which he does not know, he will
not intermit his labor. While there is anything which he has not reflected
on, or anything in what he has reflected on which he does not apprehend,
he will not intermit his labor. While there is anything which he has not His presenting himself with his
discriminated or his discrimination is not clear, he will not intermit his labor. institutions before spiritual beings,
If there be anything which he has not practiced, or his practice fails in
earnestness, he will not intermit his labor. If another man succeed by one without any doubts arising about
effort, he will use a hundred efforts. If another man succeed by ten efforts, them, shows that he knows Heaven.
he will use a thousand. Let a man proceed in this way, and, though dull, he His being prepared, without any
will surely become intelligent; though weak, he will surely become strong. misgivings, to wait for the rise of a
sage a hundred ages after, shows
When we have intelligence resulting from sincerity, this condition is
to be ascribed to nature; when we have sincerity resulting from that he knows men.
intelligence, this condition is to be ascribed to instruction. But given
the sincerity, and there shall be the intelligence; given the
intelligence, and there shall be the sincerity.
It is only he who is possessed of the most complete sincerity that

can exist under heaven, who can give its full development to his
nature. Able to give its full development to his own nature, he can do
the same to the nature of other men. Able to give its full development to
the nature of other men, he can give their full development to the natures
of animals and things. Able to give their full development to the natures of
creatures and things, he can assist the transforming and nourishing
powers of Heaven and Earth. Able to assist the transforming and
nourishing powers of Heaven and Earth, he may with Heaven and
Earth form a ternion.
Sincerity becomes apparent. From being apparent, it becomes All things are nourished together
manifest. From being manifest, it becomes brilliant. Brilliant, it without their injuring one another.
affects others. Affecting others, they are changed by it. Changed by
it, they are transformed. It is only he who is possessed of the most
complete sincerity that can exist under heaven, who can transform.
It is characteristic of the most entire sincerity to be able to foreknow.

When a nation or family is about to flourish, there are sure to be
happy omens; and when it is about to perish, there are sure to be
unlucky omens.
Sincerity is that whereby self-completion is effected, and its way is

that by which man must direct himself.
Sincerity is the end and beginning of things; without sincerity there

would be nothing. On this account, the superior man regards the It is only he who is possessed of the
attainment of sincerity as the most excellent thing. most complete sincerity that can
To entire sincerity there belongs ceaselessness. Not ceasing, it exist under heaven, who can give its
continues long. Continuing long, it evidences itself. Evidencing itself, it full development to his nature. Able
reaches far. Reaching far, it becomes large and substantial. Large and to give its full development to his
substantial, it becomes high and brilliant. Large and substantial; this is own nature, he can do the same to
how it contains all things. High and brilliant; this is how it overspreads all the nature of other men.
things. Reaching far and continuing long; this is how it perfects all things.
So large and substantial, the individual possessing it is the co-equal of
Earth. So high and brilliant, it makes him the co-equal of Heaven. So far-
reaching and long-continuing, it makes him infinite. Such being its
nature, without any display, it becomes manifested; without any
movement, it produces changes; and without any effort, it
accomplishes its ends.
The way of Heaven and Earth may be completely declared in one

sentence: They are without any doubleness, and so they produce
things in a manner that is unfathomable.
How great is the path proper to the Sage! Like overflowing water, it sends
forth and nourishes all things, and rises up to the height of heaven. All-
complete is its greatness! It embraces the three hundred rules of
ceremony, and the three thousand rules of demeanor. It waits for the
proper man, and then it is trodden. Hence it is said, "Only by perfect
virtue can the perfect path, in all its courses, be made a fact."
The superior man honors his virtuous nature, and maintains constant
inquiry and study, seeking to carry it out to its breadth and greatness, so It is the way of the superior man to
as to omit none of the more exquisite and minute points which it prefer the concealment of his virtue,
embraces, and to raise it to its greatest height and brilliancy, so as to
while it daily becomes more
pursue the course of the Mean. He cherishes his old knowledge, and is
continually acquiring new. He exerts an honest, generous earnestness, in illustrious, and it is the way of the
the esteem and practice of all propriety. Thus, when occupying a high mean man to seek notoriety, while
situation he is not proud, and in a low situation he is not insubordinate. he daily goes more and more to
When the kingdom is well governed, he is sure by his words to rise; and ruin.
when it is ill governed, he is sure by his silence to command forbearance
to himself.
To no one but the Son of Heaven does it belong to order ceremonies, to fix
the measures, and to determine the written characters.
The institutions of the Ruler are rooted in his own character and conduct,
and sufficient attestation of them is given by the masses of the people. He
examines them by comparison with those of the three kings, and finds
them without mistake. He sets them up before Heaven and Earth, and
finds nothing in them contrary to their mode of operation. He presents
himself with them before spiritual beings, and no doubts about them arise.
He is prepared to wait for the rise of a sage a hundred ages after, and has
no misgivings. His presenting himself with his institutions before
spiritual beings, without any doubts arising about them, shows that
he knows Heaven. His being prepared, without any misgivings, to
wait for the rise of a sage a hundred ages after, shows that he knows
men.
All things are nourished together without their injuring one another.
The courses of the seasons, and of the sun and moon, are pursued
without any collision among them. The smaller energies are like river
currents; the greater energies are seen in mighty transformations. It
is this which makes heaven and earth so great.
The superior man examines his
It is only he, possessed of all sagely qualities that can exist under heaven, heart, that there may be nothing
who shows himself quick in apprehension, clear in discernment, of far- wrong there, and that he may have
reaching intelligence, and all-embracing knowledge, fitted to exercise rule; no cause for dissatisfaction with
magnanimous, generous, benign, and mild, fitted to exercise forbearance;
himself. That wherein the superior
impulsive, energetic, firm, and enduring, fitted to maintain a firm hold; self-
adjusted, grave, never swerving from the Mean, and correct, fitted to man cannot be equaled is simply
command reverence; accomplished, distinctive, concentrative, and this — his work which other men
searching, fitted to exercise discrimination. All-embracing is he and vast, cannot see.
deep and active as a fountain, sending forth in their due season his
virtues. All-embracing and vast, he is like Heaven. Deep and active as a
fountain, he is like the abyss. He is seen, and the people all reverence
him; he speaks, and the people all believe him; he acts, and the people all
are pleased with him.
It is only the individual possessed of the most entire sincerity that

can exist under Heaven, who can adjust the great invariable relations
of mankind, establish the great fundamental virtues of humanity, and
know the transforming and nurturing operations of Heaven and
Earth; — shall this individual have any being or anything beyond himself
on which he depends? Call him man in his ideal, how earnest is he! Call
him an abyss, how deep is he! Call him Heaven, how vast is he! Who can
know him, but he who is indeed quick in apprehension, clear in
discernment, of far-reaching intelligence, and all-embracing knowledge, It is said in the Book of Poetry, "In
possessing all Heavenly virtue? silence is the offering presented,
and the spirit approached to; there
It is the way of the superior man to prefer the concealment of his
is not the slightest contention."
virtue, while it daily becomes more illustrious, and it is the way of the
mean man to seek notoriety, while he daily goes more and more to Therefore the superior man does
ruin. It is characteristic of the superior man, appearing insipid, yet never to not use rewards, and the people are
produce satiety; while showing a simple negligence, yet to have his stimulated to virtue. He does not
accomplishments recognized; while seemingly plain, yet to be show anger, and the people are
discriminating. He knows how what is distant lies in what is near. He
awed more than by hatchets and
knows where the wind proceeds from. He knows how what is minute
becomes manifested. Such a one, we may be sure, will enter into battle-axes.
virtue.
The superior man examines his heart, that there may be nothing wrong there, and that he may have no cause
for dissatisfaction with himself. That wherein the superior man cannot be equaled is simply this — his work which
other men cannot see.
The superior man, even when he is not moving, has a feeling of reverence, and while he speaks not, he has the
feeling of truthfulness.
It is said in the Book of Poetry, "In silence is the offering presented, and the spirit approached to; there is not
the slightest contention." Therefore the superior man does not use rewards, and the people are stimulated to
virtue. He does not show anger, and the people are awed more than by hatchets and battle-axes.
Among the appliances to transform the people, sound and appearances are but trivial influences.
The Great Learning
What the great learning teaches, is to illustrate illustrious virtue; to

renovate the people; and to rest in the highest excellence.
The point where to rest being known, the object of pursuit is then
determined; and, that being determined, a calm unperturbedness
may be attained to. To that calmness there will succeed a tranquil
repose. In that repose there may be careful deliberation, and that
deliberation will be followed by the attainment of the desired end.
Things have their root and their branches. Affairs have their end and
their beginning. To know what is first and what is last will lead near
to what is taught in the Great Learning.
The ancients who wished to illustrate illustrious virtue throughout

the Kingdom, first ordered well their own states. Wishing to order
well their states, they first regulated their families. Wishing to
regulate their families, they first cultivated their persons. Wishing to
cultivate their persons, they first rectified their hearts. Wishing to
rectify their hearts, they first sought to be sincere in their thoughts.
Wishing to be sincere in their thoughts, they first extended to the
utmost their knowledge. Such extension of knowledge lay in the
investigation of things.
Things being investigated, knowledge became complete. Their knowledge
being complete, their thoughts were sincere. Their thoughts being sincere, Things have their root and their
their hearts were then rectified. Their hearts being rectified, their persons
were cultivated. Their persons being cultivated, their families were branches. Affairs have their end and
regulated. Their families being regulated, their states were rightly their beginning. To know what is first
governed. Their states being rightly governed, the whole kingdom was and what is last will lead near to
made tranquil and happy. what is taught in the Great Learning.
From the Son of Heaven down to the mass of the people, all must
consider the cultivation of the person the root of everything besides.
Attributed
He that in his Studies wholly applies himself to Labour and Exercise, and neglects Meditation, loses his time: And
he that only applies himself to Meditation, and neglects Labour and Exercise, does only wander and lose himself.
The Morals of Confucius (http://books.google.pt/books?id=izgCAAAAQAAJ&printsec=frontcover&hl=pt-PT),

2nd edition (London, 1724), Maxim X, p. 114.
Men do not stumble over mountains, but over molehills
Reported in: United States. Congress. House. Committee on Agriculture (1973) Hearings Before the
Committee on Agriculture, House of Representatives, Ninety-second Congress. p. 21
Man has three ways of acting wisely. First, on meditation; that is the noblest. Secondly, on imitation; that is the
easiest. Thirdly, on experience; that is the bitterest.
The Analects, as reported in Chambers Dictionary of Quotations (1997), p. 279.
Variation: By three methods we may learn wisdom: First, by reflection, which is the
noblest; Second, by imitation, which is the easiest; and third by experience, which is the
bitterest.
as reported in Words of Wisdom to Live By by Alfred Armand Montapert (1986)
Well governed, poverty, ill governed, wealth a disgrace.
The Ethics of Confucius (https://books.google.ca/books?id=dYfFFik3e0YC&printsec=frontcover&source=gbs_g

e_summary_r&cad=0#v=onepage&q&f=false), Cosimo Inc, 2005, p. 318 of Index under "People, the
Nourishment of".
Variation: To be wealthy in an unjust society is a disgrace.
To know that we know what we know, and that we do not know what we do not know, that is true knowledge.
As quoted in Walden (1854) by Henry David Thoreau, Ch. 1
It is not truth that makes man great, but man that makes truth great.
As quoted in The Importance of Living (1937) by Lin Yutang, p. v
The more man meditates upon good thoughts, the better will be his world and the world at large.
Attributed to Confucius in Out of the Blue: Delight Comes Into Our Lives (1996) by Mark Victor Hansen,
Barbara Nichols, and Patty Hansen, p. 93
Misattributed
The journey of a thousand miles begins with a single step.
Laozi in the Tao Te Ching, Chapter 64
Not Chinese
Better a diamond with a flaw than a pebble without.
Attributed in Mohammed Sirajul Islam (1967), Everyman's General Knowledge

In fact this is a Chinese saying by a Confucian scholar from the Ming Dynasty, 焦竑(1540—1620)《玉堂丛语》
卷五: 宁为有瑕玉,不作无瑕石。
Before you embark on a journey of revenge, dig two graves.
Attributed in Lillet Walters (2000), Secrets of Superstar Speakers; attributed in English sources as a "Japanese
proverb" as early as 1924
No matter how busy you may think you are, you must find time for reading, or surrender yourself to self-chosen
ignorance.
Atwood H. Townsend, editor of Good Reading, various editions from at least 1960
Life is really simple, but we insist on making it complicated.
Attributed on the internet but not found in print prior to an attribution in Aero Digest, Vols. 58–59, 1949, p. 115
(https://books.google.com/books?id=q2ofAQAAMAAJ&dq=%22Life+is+simple%22+but+we+insist+on+making
+it+complicated&focus=searchwithinvolume&q=%22Life+is+simple%22+)
Choose a job you love, and you will never have to work a day in your life.
Misattributed to Confucius since at least 1985; correct origins are dubious, as mentioned in "Choose a Job You
Love, and You Will Never Have To Work a Day in Your Life" at QuoteInvestigator.com (2 September 2014) (htt
p://quoteinvestigator.com/2014/09/02/job-love/): the oldest English-language use of the proverb has been

found in Woolfolk, Ann, "Toshiko Takaezu," Princeton Alumni Weekly, Vol. 83(5), 6 October 1982, p. 32: "Find
something you love to do and you’ll never have to work a day in your life." (attributed to Arthur Szathmary, who
attributes it, in his turn, to an unnamed source).
A hundred girls aren't worth a single testicle.
Attributed on the internet; a popular Vietnamese saying
Quotes about Confucius

What Confucius contributes to our religious thought is no theory, but emphasis on individual conscience in
belief.
Brian Brown, Story of Confucius: His Life and Sayings 1927, p. 16.
I must confess that I am unable to appreciate the merits of Confucius. His writings are largely occupied with trivial
points of etiquette, and his main concern is to teach people how to behave correctly on various occasions. When one
compares him, however, with the traditional religious teachers of some other ages and races, one must admit that he
has great merits, even if they are mainly negative. His system, as developed by his followers, is one of pure
ethics, without religious dogma; it has not given rise to a powerful priesthood, and it has not led to
persecution. It certainly has succeeded in producing a whole nation possessed of exquisite manners and perfect
courtesy. Nor is Chinese courtesy merely conventional; it is quite as reliable in situations for which no precedent has
been provided. And it is not confined to one class; it exists even in the humblest coolie. It is humiliating to watch the
brutal insolence of white men received by the Chinese with a quiet dignity which cannot demean itself to answer
rudeness with rudeness. Europeans often regard this as weakness, but it is really strength, the strength by which the
Chinese have hitherto conquered all their conquerors.
Bertrand Russell, The Problem of China (1922), Ch. XI: Chinese and Western Civilization Contrasted.
Our Master's teaching simply amounts to this: 'loyalty to one's self and charity to one's neighbours.'
Tseng Tzu, as quoted in The Religions and Philosophies of the East (1911), by John McFarland Kennedy, p. 218
Somebody asked Confucious once, one of his students; they said "What happens, Master Kong," which was his real
name, "when we die?" He said, "Why do you ask about something we know nothing about, when you don't even ask
about life, which we do have to deal with?" He was not going to answer that question, because there was none.
Gore Vidal, "Gore Vidal: The United States of Amnesia" documentary film (2013). Cf. Analects 11:12.
Confucianism stood for a rationalized social order through the ethical approach, based on personal
cultivation. It aimed at political order by laying the basis for it in a moral order, and it sought political
harmony by trying to achieve the moral harmony in man himself. Thus its most curious characteristic was the
abolition of the distinction between politics and ethics.
Lin Yutang, The Wisdom of Confucius (1938), p. 6
See also
Social and political philosophy [Collapse]

Ambedkar • Arendt • Aristotle • Augustine • Aurobindo • Aquinas • Aron • Averroes • Azurmendi • Badiou • Bakunin •
Baudrillard • Bauman • Bentham • Berlin • Burke • Judith Butler • Camus • Chanakya • Chomsky • Cicero • Comte •
Confucius • De Beauvoir • Debord • Du Bois • Durkheim • Emerson • Engels • Fanon • Foucault • Fourier • Franklin •
Gandhi • Gentile • Gramsci • Grotius • Habermas • Han Fei • Hayek • Hegel • Heidegger • Hobbes • Hume • Irigaray •
Jefferson • Kant • Kierkegaard • Kirk • Kropotkin • Laozi • Leibniz • Lenin • Locke • Luxemburg • Machiavelli • Maistre •
Philosophers
Malebranche • Mao • Marcuse • Maritain • Marx • Mencius • Michels • Mill • Mises • Montesquieu • Mozi • Muhammad •
Negri • Niebuhr • Nietzsche • Nozick • Oakeshott • Ortega • Paine • Pareto • Plato • Polanyi • Popper • Radhakrishnan •
Rand • Rawls • Renan • Rothbard • Rousseau • Royce • Russell • Sade • Santayana • Sartre • Schmitt • Searle • Skinner
• Smith • Socrates • Sombart • Spencer • Spinoza • Stirner • Strauss • Sun • Sun Tzu • Taine • Taylor • Thucydides •
Thoreau • Tocqueville • Vivekananda • Voltaire • Walzer • Weber • Žižek
Social Anarchism • Authoritarianism • Collectivism • Communism • Confucianism • Conservatism • Fascism • Individualism •

theories Liberalism • Libertarianism • Republicanism • Social constructionism • Socialism • Utilitarianism
Concepts Civil disobedience • Justice • Law • Peace • Property • Revolution • Rights • Social contract • Society • Tyranny • War
Forms of
Aristocracy • Bureaucracy • Democracy • Meritocracy • Plutocracy • Technocracy
rule
External links
Analects of Confucius (http://ctext.org/analects) - full text in Chinese and English at the Chinese Text Project
Analects of Confucius (Wikipedia article)
Summary of Confucian teachings (http://www.friesian.com/confuci.htm)
Analects of Confucius translated into Simplified Chinese and English - Chinese Wiki (http://www.chinese-wiki.com/An
alects_of_Confucius)
Confucius (http://plato.stanford.edu/entries/confucius/) at the Stanford Encyclopedia of Philosophy
"The Cult of Confucius" (http://academics.hamilton.edu/asian_studies/home/TempleCulture.html#Confucianism) by
Thomas A. Wilson
Confucius, Mencius and Xun-zi (http://www.san.beck.org/EC14-Confucian.html) by Sanderson Beck
The Chinese Classics: Confucian Analects (in Chinese and English) (http://digital.library.upenn.edu/webbin/gutbook/lo
okup?num=4094) on Project Gutenberg
English Translation of the Analects by Charles Muller (http://www.hm.tyg.jp/~acmuller/contao/analects.html)
Confucian classics (http://zhongwen.com/rujia.htm)
Chinese Philosophical Etext Archive (http://sangle.web.wesleyan.edu/etext/index.html) at Wesleyan University
Pictures and biography (http://www.onelittleangel.com/wisdom/quotes/confucius.asp)
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Fine words and an insinuating appearance are seldom associated with

I am not bothered by the fact that I am not understood. I am

Be loyal and trustworthy. Do not befriend anyone who is lower than

If you would govern a state of a thousand chariots (a small-to-middle-

君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉，可謂好學也 I am not bothered by the fact that I

To study and not think is a waste. To think and not study is

To throw oneself into strange teachings is quite dangerous.

See a person's means (of getting things). Observe his motives.

Being in humaneness is good. If we select other goodness and

James Legge, translation (1893)

Dim Cheuk Lau translation (1979)

The cautious seldom err.

James Legge translation.

The Superior Man is aware of Righteousness, the inferior man is

The superior man, extensively studying all learning, and keeping

The man of virtue makes the difficulty to be overcome his first

To rank the effort above the prize may be called love.

When I walk along with two others, they may serve me as my

§ 21, as translated by James Legge

When a country is well governed, poverty and a mean condition

Being in humaneness is good. If we

He who exercises government by means of his virtue may be

The superior man is satisfied and composed; the mean man is

The silent treasuring up of knowledge; learning without satiety; and

What you do not want done to yourself, do not do to others.

Recompense hatred with justice, and recompense kindness with

What you do not want done to

Learning without thought is labor lost; thought without learning is perilous.

Book II, Chapter XV.

Book XVII, Chapter VIII.

Book XVII, Chapter XXV.

A man living without conflicts, as if he never lives at all.

A scholar who loves comfort is not worthy of the name.

When you have faults, do not fear to abandon them.

The Doctrine of the Mean

What Heaven has conferred is called The Nature; an accordance with

Let the states of equilibrium and harmony exist in perfection, and a

To show forbearance and gentleness in teaching others; and not to

How abundantly do spiritual beings display the powers that belong to

Heaven, in the production of things, is sure to be bountiful to them,

The administration of government lies in getting proper men. Such

Benevolence is the characteristic element of humanity.

To be fond of learning is to be near to knowledge. To practice with vigor is

Sincerity is the way of Heaven. The attainment of sincerity is the way

It is only he who is possessed of the most complete sincerity that

It is characteristic of the most entire sincerity to be able to foreknow.

Sincerity is that whereby self-completion is effected, and its way is

Sincerity is the end and beginning of things; without sincerity there

The way of Heaven and Earth may be completely declared in one

It is only the individual possessed of the most entire sincerity that

The Great Learning

What the great learning teaches, is to illustrate illustrious virtue; to

The ancients who wished to illustrate illustrious virtue throughout

The Morals of Confucius (http://books.google.pt/books?id=izgCAAAAQAAJ&printsec=frontcover&hl=pt-PT),

Men do not stumble over mountains, but over molehills

The Analects, as reported in Chambers Dictionary of Quotations (1997), p. 279.

Well governed, poverty, ill governed, wealth a disgrace.

The Ethics of Confucius (https://books.google.ca/books?id=dYfFFik3e0YC&printsec=frontcover&source=gbs_g

Variation: To be wealthy in an unjust society is a disgrace.

As quoted in Walden (1854) by Henry David Thoreau, Ch. 1

As quoted in The Importance of Living (1937) by Lin Yutang, p. v

Laozi in the Tao Te Ching, Chapter 64

Attributed in Mohammed Sirajul Islam (1967), Everyman's General Knowledge