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    Confucius


Choose a job you love, and you will never have to work a day in your life.

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
(Spurious)

Though it has been included in books of quotations, the earliest connection between this thought and Confucius is found in the mid-1980s. See here and here for more discussion.
 
Added on 1-Feb-04 | Last updated 5-Jul-20
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Trickling water, if not stopped, will become a mighty river.

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
(Spurious)

No citations found. Not found in the Analects.
 
Added on 1-Feb-04 | Last updated 20-Jun-22
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I am not concerned that other people do not understand me. I worry that I do not understand other people.

[不患人之不己知、患不知人也]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 1, verse 16 (1.16) (6th C. BC – AD 3rd C.) [tr. Li (2020)]
    (Source)

(Source (Chinese)). See also 4.14, 14.30, 15.19. Alternate translations:

I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men.
[tr. Legge (1861)]

It does not greatly concern me that men do not know me; my great concern is, my not knowing them.
[tr. Jennings (1895)]

One should not be concerned not to be understood of men; one should be concerned not to understand men.
[tr. Ku Hung-Ming (1898)]

I will not grieve that men do not know me; I will grieve that I do not know men.
[tr. Soothill (1910)]

Not worried that men do not know me, but that I do not understand men.
[tr. Pound (1933)]

[The good man] does not grieve that other people do not recognize his merits. His only anxiety is lest he should fail to recognize theirs.
[tr. Waley (1938)]

I am not concerned that people do not know of me; I am concerned that I do not know of them.
[tr. Ware (1950)]

It is not the failure of others to appreciate your abilities that should trouble you, but rather your failure to appreciate theirs.
[tr. Lau (1979)]

One does not worry about the fact that other people do not appreciate one. One worries about not appreciating other people.
[tr. Dawson (1993)]

Don't worry if people don't recognize your merits; worry that you may not recognize theirs.
[tr. Leys (1997)]

Do not worry about men not knowing you; rather, worry about incapability and ignorance.
[tr. Huang (1997)]

Do not worry about that others do not understand me, just worry about that I do not understand others.
[tr. Cai/Yu (1998)]

Don't worry about not being acknowledged by others; worry about failing to acknowledge them.
[tr. Ames/Rosemont (1998)]

He does not worry that others do not know him; he worries that he does not know others.
[tr. Brooks/Brooks (1998)]

Don't grieve when people fail to recognize your ability. Grieve when you fail to recognize theirs.
[tr. Hinton (1998)]

Do not be concerned about whether or not others know you; be concerned about whether or not you know others.
[tr. Slingerland (2003)]

Don’t worry about whether other people understand you. Worry about whether you understand other people.
[tr. Watson (2007)]

Do not worry that other people do not know you. But be concerned that you do not know them.
[tr. Annping Chin (2014)]

 
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Observe a man’s actions; scrutinize his motives; take note of the things that give him pleasure. How, then, can he hide from you what he really is?

[視其所以。觀其所由。察其所安。人焉廋哉、人焉廋哉]

confucius-what-he-really-is-wist_info-quote
 

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 2, verse 10 (2.10) (6th C. BC – AD 3rd C.) [tr. Giles (1907)]
    (Source)

(Source (Chinese)). Alternate translations:

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?
[tr. Legge (1861)]

If you observe what things people (usually) take in hand, watch their motives, and note particularly what it is that gives them satisfaction, shall they be able to conceal from you what they are? Conceal themselves, indeed!
[tr. Jennings (1895)]

You look at how a man acts; consider his motives; find out his tastes. How can a man hide himself; how can he hide himself from you?
[tr. Ku Hung-Ming (1898)]

Observe what he does; look into his motives; find out in what he rests. Can a man hide himself! Can a man hide himself!
[tr. Soothill (1910)]

Watch a man’s means, what and how. See what starts him. See what he is at ease in. How can a man conceal his real bent?
[tr. Pound (1933)]

Look closely into his aims, observe the means by which e pursues them, discover what brings him content -- and can the man's real worth remain hidden from you, can it remain hidden from you?
[tr. Waley (1938)]

Look at the means which a man employs; consider his motives; observe his pleasures. A man simply cannot conceal himself!
[tr. Ware (1950)]

Observe a man's actions; scrutinize his motives; and study what makes him content. How can a man conceal himself?
[tr. Chai (1965)]

Look at the means a man employs, observe the path he takes and examine where he feels at home. In what way is a man's true character hidden from view? In what way is man's true character hidden from view?
[tr. Lau (1979)]

See how he operates, observe what path he follows, examine what his is satisfied with, and how can a man remain inscrutable, how can a man remain inscrutable!
[tr. Dawson (1993)]

Find out why a man acts, observe how he acts, and examine where he finds his peace. Is there anything he could still hide?
[tr. Leys (1997)]

See what a man does; contemplate the path he has traversed; examine what he is at ease with. How, then, can he conceal himself? How, then, can he conceal himself?
[tr. Huang (1997)]

See what a man does; contemplate the path he has traversed; examine what he is at ease with. How, then, can he conceal himself?
[tr. Huang (1997)]

Watching one's action, examining one's experience, and observing one's favorite. What could one hide? What could one hide?
[tr. Cai/Yu (1998)]

Watch their actions, observe their motives, examine wherein they dwell content; won't you know what kind of person they are? Won't you know what kind of person they are?
[tr. Ames/Rosemont (1998)]

See what he bases himself on, observe what he follows, find out what he si comfortable with. Where can the man hide? Where can the man hide?
[tr. Brooks/Brooks (1998)]

If you look at their intentions, examine their motives, and scrutinize what brings them contentment -- how can people hide who they are? How can they hide who they really are?
[tr. Hinton (1998)]

Look at the means a man employs, observe the basis from which he acts, and discover where it is that he feels at ease. Where can he hide? Where can he hide?
[tr. Slingerland (2003)]

Watch what he does, observe the path he follows, examine where he comes to rest -- can any person then remain a mystery? Can any person remain a mystery?
[tr. Watson (2007)]

Observe [shi] what a man does. Look into [guan] what he has done [you]. Consider [cha] where he feels at home. How then can he hide his character?
[tr. Chin (2014)]

You observe the motivation of a person's behavior and words, the approach and directions he follows, and his mental and emotional conditions. What can he hide? What can he hide?
[tr. Li (2020)]

 
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Learning without thought ends in a blur. Thought without learning will soon totter.
 
[學而不思則罔、思而不學則殆。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 2, verse 15 (2.15) (6th C. BC – AD 3rd C.) [tr. Ware (1950)]
    (Source)

Many (but not all) translators suggest that learning/study here is not general academics, but examining and maintaining the ancient traditions.

(Source (Chinese)). Alternate translations:

Learning without thought is labour lost; thought without learning is perilous.
[tr. Legge (1861)]

Learning with [sic] thought is a snare; thought without learning is a danger.
[tr. Jennings (1895)]

Study without thinking is labour lost. Thinking without study is perilous.
[tr. Ku Hung-Ming (1898)]

Learning without thought is useless. Thought without learning is dangerous.
[tr. Soothill (1910)]

Education without meditation is useless. Meditation without education is risky.
[tr. Soothill (1910), alternate]

Research without thought is a mere net and entanglement: thought without gathering data, a peril.
[tr. Pound (1933)]

He who learns but does not think, is lost. He who thinks but does not learn is in great danger.
[tr. Waley (1938)]

If one learns from others but does not think, one will be bewildered. If, on the other hand, one thinks but does not learn from others, one will be in peril.
[tr. Lau (1979)]

If one studies but does not think, one is caught in a trap. If one thinks but does not study, one is in peril.
[tr. Dawson (1993)]

To study without thinking is futile. To think without studying is dangerous.
[tr. Leys (1997)]

Learning without thinking is fruitless; thinking without learning is perplexing.
[tr. Huang (1997); additional translations.]

Studying but not thinking, it is confused; Thinking but not studying, it is dangerous.
[tr. Cai/Yu (1998)]

Learning without due reflection leads to perplexity; reflection without learning leads to perilous circumstances.
[tr. Ames/Rosemont (1998)]

If he studies and does not reflect, he will be rigid. If he reflects but does not study, he will be shaky.
[tr. Brooks/Brooks (1998)]

To learn and never think -- that's delusion. But to think and never learn -- that is perilous indeed!
[tr. Hinton (1998)]

If you learn without thinking about what you have learned, you will be lost. If you think without learning, however, you will fall into danger.
[tr. Slingerland (2003)]

Learning without thought is pointless. Thought without learning is dangerous.
[tr. Watson (2007)]

If you learn but do not think, you will be dazed. If you think but do not learn, you will be in danger.
[tr. Chin (2014)]

Learning from books without critical thinking results in confusion. Thinking vacuously without learning from books is perilous.
[tr. Li (2020)]

 
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To see the right and not do it is cowardice.

[見義不爲、無勇也。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 2, verse 24 (2.24.2) (6th C. BC – AD 3rd C.) [tr. Soothill (1910)]
    (Source)

(Source (Chinese)). Alternate translations:

To see what is right and not to do it is want of courage.
[tr. Legge (1861)]

It is (moral) cowardice to leave undone what one perceives to be right to do.
[tr. Jennings (1895)]

To see what is right and to act against one's judgment shows a want of courage.
[tr. Ku Hung-Ming (1898)]

To see justice and not act upon it is cowardice.
[tr. Pound (1933)]

To see what is right and not do it is cowardice.
[tr. Waley (1938)]

It is cowardice to fail to do what is right.
[tr. Ware (1950)]

Faced with what is right, to leave it undone shows a lack of courage.
[tr. Lau (1979)]

To see what is right and not to do it is cowardice.
[tr. Dawson (1993)]

To not act when justice commands, that is cowardice.
[tr. Leys (1997)]

To see something you ought to do and not to do it is want of courage.
[tr. Huang (1997)]

To see something you ought to do and not to do it is want of courage.
[tr. Huang (1997)]

One does not do the righteous things when one sees them, it is not brave.
[tr. Cai/Yu (1998), #40]

Failing to act on what is seen as appropriate [yi] is a want of courage.
[tr. Ames/Rosemont (1998)]

If he sees what is right but does not do it, he lacks courage.
[tr. Brooks/Brooks (1998)]

And to recognize a Duty without carrying it out is mere cowardice.
[tr. Hinton (1998)]

To see what is right, but to fail to do it, is to be lacking in courage.
[tr. Slingerland (2003)]

To see what is right and not do it is cowardly.
[tr. Watson (2007)]

Faced with what is right yet doing nothing about it shows a lack of courage.
[tr. Chin (2014)]

Being aloof from a righteous obligation is cowardice.
[tr. Li (2020)]

 
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The man of honor thinks of his character, the inferior man of his position. The man of honor desires justice, the inferior man favor.

[君子懷德、小人懷土、君子懷刑、小人懷惠。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 4, verse 11 (4.11) (6th C. BC – AD 3rd C.) [tr. Soothill (1910)]
    (Source)

(Source (Chinese)). Alternate translations:

The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favours which he may receive.
[tr. Legge (1861)]

The masterly man has an eye to virtue, the common man, to earthly things; the former has an eye to penalties (for error), the latter, to favour.
[tr. Jennings (1895)]

A wise man regards the moral worth of a man; a fool, only his position. A wise man expects justice; a fool expects favours.
[tr. Ku Hung-Ming (1898)]

The proper man is concerned with examining his consciousness and acting on it, the small man is concerned about land; the superior man about legality, the small man about favors.
[tr. Pound (1933)]

Where gentlemen set their hearts upon moral force (tê), the commoners set theirs upon the soil. Where gentlemen think only of punishments, the commoners think only of exceptions.
[tr. Waley (1938)]

The perfect gentleman cherishes high moral conduct; the mean man, well-being. The perfect gentleman cherishes the penal code; the mean man, ex¬ emptions therefrom.
[tr. Ware (1950)]

While the gentleman cherishes benign rule, the small man cherishes his native land. While the gentleman cherishes a respect for the law, the small man cherishes generous treatment.
[tr. Lau (1979)]

The gentleman cherishes virtue, but the small man cherishes the soil; the gentleman cherishes the rigors of the law, but the small man cherishes leniency.
[tr. Dawson (1993)]

A gentleman seeks virtue; a small man seeks land. A gentleman seeks justice; a small man seeks favors.
[tr. Leys (1997)]

The gentleman cherishes virtue; the small man cherishes land. The gentleman cherishes institutions; the small man cherishes favors.
[tr. Huang (1997)]

The gentlemen are concerned about the virtuousness; the mean persons are concerned about the land. The gentlemen are concerned about the status; the mean persons are concerned about the benefit.
[tr. Cai/Yu (1998), #77]

Exemplary persons (junzi) cherish their excellence; petty persons cherish their land. Exemplary persons cherish fairness; petty persons cherish the thought of gain.
[tr. Ames/Rosemont (1998)]

The gentleman likes virtue; the little man likes partiality. The gentleman likes justice; the little man likes mercy.
[tr. Brooks/Brooks (1998)]

while the noble-minded cherish integrity, little people cherish territory. And while the noble-minded cherish laws, little people cherish privilege.
[tr. Hinton (1998)]

The gentleman cherishes virtue, whereas the petty person cherishes physical possessions. The gentleman thinks about punishments, whereas the petty person thinks about exemptions.
[tr. Slingerland (2003)]

The gentleman has his mind fixed on virtue; the petty man has his mind fixed on land. The gentleman has his mind fixed on penalties; the petty man has his mind fixed on bounty.
[tr. Watson (2007)]

The gentleman [junzi] worries about the condition of his moral character, while the common man [xiaoren] worries about [whether he can hold on to] his land. The gentleman is conscious of [not breaking] the law, while the common man is conscious of what benefits he might reap [from the state].
[tr. Chin (2014)]

A Jun Zi cares about virtuous and righteous principles, whereas a Xiao Ren cares about worldly matters. A Jun Zi cares about rules and discipline, whereas a Xiao Ren cares about benefits.
[tr. Li (2020)]

The superior man seeks what is right; the inferior one, what is profitable.
[Source]

 
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Do not worry if you are without a position; worry lest you do not deserve a position. Do not worry if you are not famous; worry lest you do not deserve to be famous.

[不患無位、患所以立、不患莫己知、求爲可知也]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 4, verse 14 (4.14) (6th C. BC – AD 3rd C.) [tr. Leys (1997)]
    (Source)

(Source (Chinese)). See also 1.16, 14.30, 15.19. Alternate translations:

A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.
[tr. Legge (1861)]

One should not be greatly concerned at not being in office; but rather about the requirements in oneself for such a standing. Neither should one be so much concerned at being unknown; but rather with seeking to become worthy of being known.
[tr. Jennings (1895)]

Be not concerned for want of a position; be concerned how to fit yourself for a position. Be not concerned that you are not known, but seek to do something to deserve a reputation.
[tr. Ku Hung-Ming (1898)]

One should not be concerned at lack of position; but should be concerned about what will fit him to occupy it. One should not be concerned at being unknown; he should seek to be worthy of being known.
[tr. Soothill (1910)]

Not worried at being out of a job, but about being fit for one; not worried about being unknown but about doing something knowable.
[tr. Pound (1933)]

He does not mind not being in office; all he minds about is whether he has qualities that entitle him to office. He does not mind failing to get recognition; he is too busy doing the things that entitle him to recognition.
[tr. Waley (1938)]

Do not worry about not holding high position; worry rather about playing your proper role. Worry not that no one knows of you; seek to be worth knowing.
[tr. Ware (1950)]

Do not worry because you have no official position. Worry about your qualifications. Do not worry because no one appreciates your abilities. Seek to be worthy of appreciation.
[tr. Lau (1979)]

One is not worried about not holding position; one is worried about how one may fit oneself for appointment. One is not worried that nobody knows one; one seeks to become fit to be known.
[tr. Dawson (1993)]

Do not worry about having no office; rather, worry about whether you deserve to stand in that office. Do not worry about nobody knowing you; rather, seek to be worth knowing.
[tr. Huang (1997)]

Do not worry about not being on the position, just worry about my quality on the position. Do not worry about that nobody understand me, just seek I can be understood.
[tr. Cai/Yu (1998), #81]

Do not worry over not having an official position; worry about what it takes to have one. Do not worry that no one acknowledges you; seek to do what will earn you acknowledgment.
[tr. Ames/Rosemont (1998)]

He does not worry that he has no position; he worries about whether he is qualified to hold one. He does not worry that no one recognizes his worth; he seeks to become worthy to be recognized.
[tr. Brooks/Brooks (1998)]

Don't worry if you have no position: worry about making yourself worthy of one. Don't worry if you aren't known and admired: devote yourself to a life that deserves admiration.
[tr. Hinton (1998)]

Do not be concerned that you lack an official position, but rather concern yourself with the means by which you might become established. Do not be concerned that no one has heard of you, but rather strive to become a person worthy of being known.
[tr. Slingerland (2003)]

Don’t worry that you have no position -- worry about how you can qualify for one. Don’t worry that people don’t know you -- look for some reason to become known.
[tr. Watson (2007)]

Do not worry that you have no official position. Worry about tnot having the qualifications to deserve a position. Do not worry that others do not know you. Seek to be worthy of being known.
[tr. Annping Chin (2014)]

You should not worry about not getting an official appointment. You should instead worry about whether you have the capability to take that assignment. You should not worry that people do not know you. You should instead strive for remarkable achievement.
[tr. Li (2020)]

 
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When you see someone who is worthy, concentrate upon becoming their equal; when you see someone who is unworthy, use this as an opportunity to look within yourself.

[見賢思齊焉、見不賢而內自省也。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 4, verse 17 (4.17) (6th C. BC – AD 3rd C.) [tr. Slingerland (2003)]
    (Source)

(Source (Chinese)). Alternate translations:

When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inwards and examine ourselves.
[tr. Legge (1861)]

When you meet with men of worth, think how you may attain to their level; when you see others of an opposite character, examine yourself.
[tr. Jennings (1895)]

When we meet with men of worth, we should think how we may equal them. When we meet with worthless men, we should turn into ourselves and find out if we do not resemble them.
[tr. Ku Hung-Ming (1898)]

When you see a man of worth, think how to rise to his level. When you see an unworthy man, then look within and examine yourself.
[tr. Soothill (1910)]

See solid talent and think of measuring up to it; see the un-solid and examine your own insides.
[tr. Pound (1933)]

In the presence of a good man, think all the time how you may learn to equal him. In the presence of a bad man, turn your gaze within!
[tr. Waley (1938)]

When you see a man of the highest caliber, give thought to attaining his stature. When you see one who is not, go home and conduct a self-examination.
[tr. Ware (1950)]

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.
[tr. Lau (1979)]

When you come across a superior person, think of being equal to him. When you come across an inferior person, turn inwards and examine yourself.
[tr. Dawson (1993)]

When you see a worthy man, seek to emulate him. When you see an unworthy man, examine yourself.
[tr. Leys (1997)]

On seeing a worthy man, think of equalling him; on seeing an unworthy man, examine yourself inwardly.
[tr. Huang (1997)]

One should think to follow the sagaciousness when one sees it; One should examine onceself when one sees the no sagaciousness.
[tr. Cai/Yu (1998), #83]

When you meet persons of exceptional character think to stand shoulder to shoulder with them; meeting persons of little character, look inward and examine yourself.
[tr. Ames/Rosemont (1998)]

When he sees a worthy man, let him think how he might come up to him; when he sees an unworthy man, let him examine within himself.
[tr. Brooks/Brooks (1998)]

In the presence of sages, you can see how to perfect your thoughts. In the presence of folls, you must awaken yourself.
[tr. Hinton (1998)]

When you see a worthy person, think about how you can equal him. When you see an unworthy person, reflect on your own conduct.
[tr. Watson (2007)]

When you meet a worthy person, think how you could become his equal. When you meet an unworthy person, turn inward and examine your own conduct.
[tr. Chin (2014)]

When you meet a virtuous person, you should strive to emulate his virtues. When you meet a person void of virtue, you should consider whether you have the same flaws.
[tr. Li (2020)]

 
Added on 1-Feb-04 | Last updated 8-May-23
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Self-control seldom leads astray.

[以約、失之者鮮矣。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 4, verse 23 (4.23) (6th C. BC – AD 3rd C.) [tr. Leys (1997)]
    (Source)

(Source (Chinese)). Alternate translations:

The cautious seldom err.
[tr. Legge (1861)]

Those who keep within restraints are seldom losers.
[tr. Jennings (1895)]

He who wants little seldom goes wrong.
[tr. Ku Hung-Ming (1898); alternate: "He who confines his sphere ..."]

The self-restrained seldom err.
[tr. Soothill (1910)]

Self-restraint avoids error.
[tr. Soothill (1910), alternate]

Those who have gone astray through self-restraint are few.
[tr. Soothill (1910), alternate]

Those who consume their own smoke seldom get lost. The concise seldom err.
[tr. Pound (1933)]

Those who err on the side of strictness are few indeed!
[tr. Waley (1938)]

When strict with oneself one rarely fails.
[tr. Ware (1950)]

It is rare for a man to miss the mark through holding on to essentials.
[tr. Lau (1979)]

There are few indeed who fail in something through exercising restraint.
[tr. Dawson (1993)]

Those who err through self-restraint are rare indeed.
[tr. Huang (1997)]

The persons who lose because of restraining themselves, are few.
[tr. Cai/Yu (1998), #89]

It is rare indeed for someone to go wrong due to personal restraint. [tr. Ames/Rosemont (1998)]

Those who err on the side of strictness are few.
[tr. Brooks/Brooks (1998)]

To lose by caution is rare indeed.
[tr. Hinton (1998)]

Very few go astray who comport themselves with restraint.
[tr. Slingerland (2003)]

Those who go wrong by holding back are few.
[tr. Watson (2007)]

Few are those who make mistakes by knowing to hold back.
[tr. Annping Chin (2014)]

If you practice self-control according to the rules of Li, you will make fewer mistakes.
[tr. Li (2020)]

 
Added on 17-Aug-22 | Last updated 8-May-23
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Virtue is not left to stand alone. He who practises it will have neighbors.

[德不孤、必有鄰。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 4, verse 25 (4.25) (6th C. BC – AD 3rd C.) [tr. Legge (1861)]
    (Source)

Differing commentary on the text can be found; it may mean that virtue attracts others to its side, or it may be a comment on virtue needing to be practiced in a social setting.

(Source (Chinese)). Alternate translations:

Virtue dwells not alone: she must have neighbors.
[tr. Jennings (1895)]

Moral worth is never left alone; society is sure to grow round him.
[tr. Ku Hung-Ming (1898)]

Virtue never dwells alone; it always has neighbors.
[tr. Soothill (1910)]

Virtue attracts friends.
[tr. Soothill (1910), Alternate]

Candidness is not fatherless, it is bound to have neighbors.
[tr. Pound (1933)]

Moral force (tê) never dwells in solitude; it will always bring neighbors.
[tr. Waley (1938)]

High moral conduct does not remain alone; it is sure to attract neighbors.
[tr. Ware (1950)]

Virtue never stands alone. It is bound to have neighbors.
[tr. Lau (1979)]

Virtue is not solitary. It is bound to have neighbors.
[tr. Dawson (1993)]

Virtue is not solitary; it always has neighbors.
[tr. Leys (1997)]

The virtuous are not solitary. They surely have neighbors.
[tr. Huang (1997)]

A virtuous person is not alone, certainly has his companions.
[tr. Cai/Yu (1998)]

Excellent persons (de) do not dwell alone; they are sure to have neighbors.
[tr. Ames/Rosemont (1998)]

Virtue is not solitary; it must have neighbors.
[tr. Brooks/Brooks (1998)]

Integrity's never alone. It always has neighbors.
[tr. Hinton (1998)]

Virtue is never solitary; it always has neighbors.
[tr. Slingerland (2003)]

Virtue is not alone. It invariably has neighbors.
[tr. Watson (2007)]

Virtue does not stand alone. It is bound to have neighbors.
[tr. Annping Chin (2014)]

A virtuous person is never lonely because there is always a comrade nearby.
[tr. Li (2020)]

 
Added on 29-Aug-22 | Last updated 8-May-23
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Adept Kung said: “I do nothing to others that I wouldn’t want done to me.”

“That’s something you haven’t quite mastered, Kung,” the Master replied.

[子貢曰、我不欲人之加諸我也、吾亦欲無加諸人。
子曰、賜也、非爾所及也。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 5, verse 12 (5.12) (6th C. BC – AD 3rd C.) [tr. Hinton (1998)]
    (Source)

The earliest appearance of the "Golden Rule" in world literature. See also 12.2, 15.24, and Matthew 7:12.

Originally numbered 5.11 by Legge and other early sources, as noted.

(Source (Chinese)). Alternate translations:

Tsze-kung said, "What I do not wish men to do to me, I also wish not to do to men."
The Master said, "Ts'ze, you have not attained to that."
[tr. Legge (1861), 5.11]

Tsz-kung made the remark: ‘That which I do not wish others to put upon me, I also wish not to put upon others.’
‘Nay,’ said the Master, 'you have not got so far as that.’
[tr. Jennings (1895), 5.11]

A disciple said to Confucius, "What I do not wish that others should not do unto me, I also do not wish that I should do unto them."
"My friend," answered Confucius, "You have not yet attained to that."
[tr. Ku Hung-Ming (1898), 5.11]

Tzŭ Kung said, "What I do not wish others to do to me, that also I wish not to do to them."
"Tzŭ!" observed the Master, "that is a point to which you have not attained."
[tr. Soothill (1910), 5.11]

Tze-Kung said: What I don't want done to me, 1 don’t want to do to anyone else.
Confucius said: No, Ts'ze. you haven't got that far yet.
[tr. Pound (1933), 5.11]

Tzu-kung said, What I do not want others to do to me, I have no desire to do to others.
The Master said, Oh Ssu! You have not quite got to that point yet.
[tr. Waley (1938), 5.11]

Tuan-mu Tz'u said, "What I do not wish others to do unto me I also wish not to do unto others."
"You're not up to that!"
[tr. Ware (1950)]

Tzu-kung said, "While I do not wish others to impose on me, I also wish not to impose on others."
The Master said, "Ssu, that is quite beyond you."
[tr. Lau (1979)]

Zigong said: "If I do not want others to inflict something on me, I also want to avoid inflicting it on others."
The Master said: "Si, this is not a point you have yet reached."
[tr. Dawson (1993)]

Zigong said: "I would not want to do to others what I do not want them to do to me."
The Master said: "Oh, you have not come that far yet!"
[tr. Leys (1997)]

Zi-gong said: "What I do not wish others to impose on me, I also do not wish to impose on others."
The Master said: "Ci, this is beyond your reach."
[tr. Huang (1997)]

Zigong said: "I do not want others to force anything on me, and I do not want to force anything on others, too."
Confucius said: "Si, it could not be reached by you."
[tr. Cai/Yu (1998), #104]

Dž-gùng said, If I do not wish others to do something to me, I wish not to do it to them.
The Master said, Sz', this is not what you can come up to.
[tr. Brooks/Brooks (1998)]>

Zigong said, "I do not want others to impose on me, nor do I want to impose on them."
Confucius replied, "Zigong, this is quite beyond your reach."
[tr. Ames/Rosemont (1998)]

Zigong said, “What I do not wish others to do unto me, I also wish not to do unto others.”
The Master said, “Ah, Zigong! That is something quite beyond you.”
[tr. Slingerland (2003)]

Zigong said, What I don’t want others to do to me, I want to avoid doing to others.
The Master said, Si (Zigong), you haven’t gotten to that stage yet.
[tr. Watson (2007)]

Zigong said, "I do not wish others to impose what is unreasonable [jia] on me, and I do also not wish to impose what is unreasonable on others."
The Master said, "Si [Zigong], this is not something that is within your power."
[tr. Chin (2014)]

Zi Gong said, "I hope other people will not impose on me against my will. Likewise, I will not impose on other people against their will too."
Confucius said, "Ci, you may not be able to do so all the time."
[tr. Li (2020)]

 
Added on 1-May-23 | Last updated 8-May-23
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He who knows the Truth is not equal to him who loves it, and he who loves it is not equal to him who delights in it.

[知之者、不如好之者、好之者、不如樂之者]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 6, verse 20 (6.20) (6th C. BC – 3rd C. AD) [tr. Soothill (1910), 6.18]
    (Source)

Earlier translations use Legge's verse numbering, 6.18. The source material uses 之 (zhi, "it") without a clear antecedent. Soothill suggests it may refer to Truth, Virtue, or the Right. Some translations provide what they think is the reference; others leave it ambiguous or footnote it, as shown below.

(Source (Chinese)). Alternate translations:

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.
[tr. Legge (1861), 6.18]

They who know it are not as those who love it, nor they who love it as those who rejoice in it.
[tr. Jennings (1895), 6.18]

Those who know it are not as those who love it; those who love it are not as those who find their joy in it.
[tr. Ku Hung-Ming (1898), 6.18]

Those who know aren't up to those who love; nor those who love, to those who delight in.
[tr. Pound (1933), 6.18]

To prefer it is better than only to know it. To delight in it is better than merely to prefer it.
[tr. Waley (1938), 6.18; "the Way"]

The man who loves truth (or learning) is better than the man who knows it, and the man who finds happiness in it is better than the man who loves it.
[tr. Lin Yutang (1938)]

Being fond of The Right Way is better than just knowing it; and taking one’s delight in it is better than just being fond of it.
[tr. Ware (1950)]

To be fond of something is better than merely to know it, and to find joy in it is better than merely to be fond of it.
[tr. Lau (1979), 6.20]

Those who understand a thing are not equal to those who are fond of it, and those who are fond of it are not equal to those who delight in it.
[tr. Dawson (1993), 6.20]

To know something is not as good as loving it; to love something is not as good as rejoicing in it.
[tr. Leys (1997), 6.20]

Those who know it are not comparable to those who love it; those who love it are not comparable to thsoe who delight in it.
[tr. Huang (1997)]

The persons who know something are not better than the persons who favor something; The persons who favor something are not better than the persons who enjoy something.
[tr. Cai/Yu (1998), 6.20, #140]

To truly love it is better than just to understand it, and to enjoy it is better than simply to love it.
[tr. Ames/Rosemont (1998), 6.20; "knowledge and learning"]

Knowing it is not as good as loving it; loving it is not as good as taking delight in it.
[tr. Brooks/Brooks (1998), 6.20; virtue]

To understand something is nothing like loving it. And to love something is nothing like delighting in it.
[tr. Hinton (1998), 6.19]

To know it is not as good as to approve it. To approve it is not as good as to find joy in it.
[tr. Watson (2007), 6.20]

To know something is not as good as to have a love for it. To have a love for something is not as good as to find joy in it.
[tr. Annping Chin (2014), 6.20; learning, cf. 6.11 and 7.19]

Learned people are inferior to those who are eager to learn. Those who are eager to learn are inferior to those who enjoy learning.
[tr. Li (2020), 6.20]

Better than the one who knows what is right is he who loves what is right.
[Common English translation]

 
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Respectfulness, without the rules of propriety, becomes laborious bustle; carefulness, without the rules of propriety, becomes timidity; boldness, without the rules of propriety, becomes insubordination; straightforwardness, without the rules of propriety, becomes rudeness.

[恭而無禮則勞、愼而無禮則葸、勇而無禮則亂、直而無禮則絞。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 8, verse 2 (8.2.1) (6th C. BC – AD 3rd C.) [tr. Legge (1861)]
    (Source)

(Source (Chinese)). Brooks (below) believes this text was interpolated into Book 8 at the time that Book 14 was collected. Alternate translations:

Without the Proprieties, we have these results: for deferential demeanour, a worried one; for calm attentiveness, awkward bashfulness; for manly conduct, disorderliness; for straightforwardness, perversity.
[tr. Jennings (1895)]

Earnestness without judgment becomes pedantry; caution without judgment becomes timidity; courage without judgment leads to crime; uprightness without judgment makes men tyrannical.
[tr. Ku Hung-Ming (1898)]

Courtesy uncontrolled by the laws of good taste becomes labored effort, caution uncontrolled becomes timidity, boldness uncontrolled becomes recklessness, and frankness uncontrolled become effrontery.
[tr. Soothill (1910)]

Respect without rules of procedure becomes laborious fuss: scrupulosity without rules of procedure, timidity (fear to show the thought); boldness without such rules breeds confusion; directness without rules of procedure becomes rude.
[tr. Pound (1933)]

Courtesy not bounded by the prescriptions of ritual becomes tiresome. Caution not bounded by the prescriptions of ritual becomes timidity, daring becomes turbulence, inflexibility becomes harshness.
[tr. Waley (1938)]

Not to follow the rites in being modest is annoyance. Not to follow them in exercising care is timidity. Not to follow them in acts of bravery is confusion. Not to follow them in our uprightness is brusqueness.
[tr. Ware (1950)]

Unless a man has the spirit of the rites, in being respectful he will wear himself out, in being careful he will become timid, in having courage he will become unruly, and in being forthright he will become intolerant.
[tr. Lau (1979)]

If one is courteous but does without ritual, then one dissipates one's energies; if one is cautious but does without ritual, then one becomes timid; if one is bold but does without ritual, then one becomes reckless; if one is forthright but does without ritual, then one becomes rude.
[tr. Dawson (1993)]

Without ritual, courtesy is tiresome; without ritual, prudence is timid; without ritual, bravery is quarrelsome; without ritual, frankness is hurtful.
[tr. Leys (1997)]

Respectfulness without the rituals becomes laboriousness; discretion without the rituals becomes apprehensiveness; courage without the rituals becomes rebelliousness; straightforwardness without the rituals becomes impetuosity.
[tr. Huang (1997)]

One would be tired if one is humble but not polite; One would be week if one is cautious but not polite; One would be foolhardy if one is brave but not polite; One would be caustic if one is frank but not polite.
[tr. Cai/Yu (1998), #190]

Deference unmediated by observing ritual propriety [li] is lethargy; caution unmediated by observing ritual propriety is timidity; boldness unmediated by observing ritual propriety is rowdiness; candor unmediated by observing ritual propriety is rudeness.
[tr. Ames/Rosemont (1998)]

If he is respectful without propriety, he becomes wearisome. If he is careful without propriety, he becomes finicky. If he is brave without propriety, he becomes disruptive. If he is upright without propriety, he becomes censorious.
[tr. Brooks/Brooks (1998)]

Reverence becomes tedium without Ritual, and caution becomes timidity. Without Ritual, courage becomes recklessness, and truth becomes intolerance.
[tr. Hinton (1998)]

If you are respectful but lack ritual you will become exasperating; if you are careful but lack ritual you will become timid; if you are courageous but lack ritual you will become unruly; and if you are upright but lack ritual you will become inflexible.
[tr. Slingerland (2003)]

Courtesy without ritual becomes labored; caution without ritual becomes timidity; daring without ritual becomes riotousness; directness without ritual becomes obtrusiveness.
[tr. Watson (2007)]

Unless a man acts according to the spirit of the rites, in being respectful, he will tire himself out; in being cautious, he will become timid; in being brave, he will become unruly; in being forthright, he will become derisive.
[tr. Chin (2014)]

 
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People feel shameful to be poor and underprivileged in a well-run country. You should feel shameful if you are rich and aristocratic in a decadent and corrupt country.

[邦有道、貧且賤焉、恥也、邦無道、富且貴焉、恥也。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 8, verse 13, sec. 3 (8.13.3) (6th C. BC – AD 3rd C.) [tr. Li (2020)]
    (Source)

Brooks (below) says that this analect was added into Book 8 at the time of Book 14 being produced.

(Source (Chinese)). Alternate translations:

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 honour are things to be ashamed of.
[tr. Legge (1861)]

Under a good government it will be a disgrace to him if he remain in poverty and low estate; under a bad one it would be equally disgraceful to him to hold riches and honours.
[tr. Jennings (1895)]

When there is justice and order in the government of his own country, he should be ashamed to be poor and without honour; but when there is no justice in the government of his own country he should be ashamed to be rich and honoured.
[tr. Ku Hung-Ming (1898)]

When law and order prevail in his State, he is ashamed to be needy and of no account. When law and order fail, he is ashamed to be in affluence and honour.
[tr. Soothill (1910)]

When a state is functioning, poverty and meanness are shameful; when a state is in chaos (ill governed) riches and honours are shameful. [Let us say: under a corrupt government.]
[tr. Pound (1933)]

When the Way prevails in your own land, count it a disgrace to be needy and obscure; when the Way does not prevail in your land, then count it a disgrace to be rich and honoured.
[tr. Waley (1938)]

If a state is following The Right Way, it is a disgrace to be in poverty and a low estate therein; if not, it is a disgrace to be rich and honored therein.
[tr. Ware (1950)]

It is a shameful matter to be poor and humble when the Way prevails in the state. Equally, it is a shameful matter to be rich and noble when the Way falls into disuse in the state.
[tr. Lau (1979)]

When the Way prevails in your own state, to be made poor and obscure by it is a disgrace; but when teh Way does not prevail in your own state, to be made rich and honourable by it is a disgrace.
[tr. Dawson (1993)]

In a country where the Way prevails, it is shameful to remain poor and obscure; in a country which has lost the Way, it is shameful to become rich and honored.
[tr. Leys (1997)]

When the state possesses the Way and you are poor and lowly, it is a shame; when the state loses the Way and you are rich and noble, it is also a shame.
[tr. Huang (1997)]

If the country is on the right way, it is the shame to be poor and low; If the country is not on the right way, it is the shame to be rich and honor.
[tr. Cai/Yu (1998), #201]

It is a disgrace to remain poor and without rank when the way prevails in the state; it is a disgrace to be wealthy and of noble rank when it does not.
[tr. Ames/Rosemont (1998)]

When the state has the Way, to be poor and humble in it is shameful; when the state has not the Way, to be wealthy and honored in it is shameful.
[tr. Brooks/Brooks (1998)]

When the Way rules in your country, there's shame in poverty and obscurity; when the Way's lost in your country, there's shame in wealth and renown.
[tr. Hinton (1998)]

In a state that has the Way, to be poor and of low status is a cause for shame; in a state that is without the Way, to be wealthy and honored is equally a cause for shame.
[tr. Slingerland (2003)]

When the state follows the Way, being poor and lowly is a cause for shame. When the state is without the Way, being rich and eminent is a cause for shame.
[tr. Watson (2007)]

When the moral way prevails in a state, being poor and lowly is a cause for shame. When the moral way does not prevail in the world, having wealth and position is a cause for shame.
[tr. Chin (2014)]

 
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There were four things the Master abstained from entirely: he did not speculate, he did not claim or demand certainty, he was not inflexible, and he was not self-absorbed.

[子絕四、毋意、毋必、毋固、毋我]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 9, verse 4 (9.4) (6th C. BC – 3rd C. AD) [tr. Ames/Rosemont (1998)]
    (Source)

Different versions of the Analects take these four items in slightly differing order, reflected in the translations below. (Source (Chinese)). Alternate translations:

There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.
[tr. Legge (1861)]

The Master barred four (words); - he would have no "shall"s, no "must"s, no "certainly"s, no "I"s.
[tr. Jennings (1895)]

There were four things from which Confucius was entirely free : He was free from self-interest, from prepossessions, from bigotry and from egoism.
[tr. Ku Hung-Ming (1898)]

The Master was entirely free from four things: he had no preconceptions, no pre-determinations, no obduracy, and no egoism.
[tr. Soothill (1910)]

He was cut off from four things; he had no prejudices, no categoric imperatives, no obstinacy or no obstinate residues, no time-lags, no egotism.
[tr. Pound (1933); yes, that looks to be five things]

There are four things that the Master wholly eschewed: he took nothing for granted, he was never over-positive, never obstinate, never egotistic.
[tr. Waley (1938)]

The Master recognized four prohibitions; Do not be swayed by personal opinion; recognize no inescapable necessity; do not be stubborn; do not be egotistic.
[tr. Ware (1950)]

He denounced (or tried to avoid completely) four things: arbitrariness of opinions, dogmatism, narrow-mindedness and egotism.
[tr. Lin Yutang (1938)]

There were four things the Master refused to have anything to do with: he refused to entertain conjectures or insist on certainty; he refused to be inflexible or to be egotistical.
[tr. Lau (1979)]

The Master cut out four things. He never took anything for granted, he never insisted on certainty, he was never inflexible and never egotistical.
[tr. Dawson (1993)]

The Master absolutely eschewed four things: capriciousness, dogmatism, willfulness, self-importance.
[tr. Leys (1997)]

The Master was absolutely free from four things: free from conjecture, free from arbitrariness, free from obstinacy, free from egoism.
[tr. Huang (1997)]

Confucius prohibited the four points: no wantonness, no dictatorship, no stubbornness, and no arrogance.
[tr. Cai/Yu (1998)]

The Master avoided four things: no wish, no will, no set, no self.
[tr. Brooks/Brooks (1998); they further interpret, "no fixed opinions, no foregone conclusions, no stubbornness, no self-absorption"]

The Master had freed himself of four things: idle speculation, certainty, inflexibility, and conceit.
[tr. Hinton (1998)]

The Master observed four prohibitions: no willfulness, no obstinacy, no narrow-mindedness, no egotism.
[tr. Watson (2007)]

The Master stayed away from four things: he did not put forth theories or conjectures; he did not think he must be right; he was not obdurate; he was not self-centered.
[tr. Annping Chin (2014)]

Confucius has four ultimate mindsets for perfect: no prejudice, no absolute must, no fixation, no self.
[tr. Li (2020)]

 
Added on 27-Jun-22 | Last updated 8-May-23
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I have never seen anyone who loves virtue as much as he loves beautiful women.

[吾未見好德、如好色者也。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 9, verse 18 (9.18) and Book 15, verse 13 (15.13) (6th C. BC – AD 3rd C.) [tr. Huang (1997)]
    (Source)

The two analects are the same in Chinese, although the second is prefaced by an expression of despair or exasperation (e.g., "It's hopeless!" or "I should just give up!"). In both instances, it is attributed by Sima Qian to Confucius' irritation while riding behind Duke Ling of Wei and his beautiful wife, Nan Tzu.

Legge and other early translators number these as 9.17 and 15.12, as shown below.

(Source: 9.18, 15.13, Chinese). Alternate translations:

I have not seen one who loves virtue as he loves beauty.
[tr. Legge (1861), 9.17, 15.12]

I have not yet met with the man who loves Virtue as he loves Beauty
[tr. Jennings (1895), 9.17, 15.12]

I do not now see a man who can love moral worth in man as he loves beauty in woman. (9.17)
I do not now see a man who loves moral worth as he loves beauty in women. (15.12)
[tr. Ku Hung-Ming (1898)]

I have never yet seen a man whose love of virtue equaled his love of woman. (9.17)
I have never yet seen as man as fond of virtue as of beauty. (15.12)
[tr. Soothill (1910)]

I do not see love of looking into the mind and acting on what one sees there to match love of someone having beauty. (9.17)
I have not seen anyone who loves acting from inwit as they love a beautiful person. (15.12)
[tr. Pound (1933)]

I have never seen anyone whose desire to build up his moral power was as strong as sexual desire. (9.17)
In vain have I looked for one whose desire to build up his moral power was as strong as sexual desire. (15.12)
[tr. Waley (1938)]

I have never yet seen people attracted by virtuous scholars as they are by beautiful women. (Reference)
I haven't yet seen people who love virtue as they love beauty. (Reference)
[tr. Lin Yutang (1938)]

I have yet to meet a man as fond of high moral conduct as he is of outward appearances.
[tr. Ware (1950), 9.18, 15.13]

I have yet to meet the man who is as fond of virtue as he is of beauty in women.
[tr. Lau (1979), 9.18, 15.13]

I have never come across anyone who admires virtue as much as he admires sexual attraction.
[tr. Dawson (1993), 9.18, 15.13]

I have never seen anyone who loved virtue as much as sex. (9.18)
I have never seen a man who loved virtue as much as sex. (15.13)
[tr. Leys (1997)]

I have not seen one person who likes the virtuousness as likes the beauteousness. (9.18)
I cannot see the person who likes the virtuousness as likes the beauteousness. (15.13)
[tr. Cai/Yu (1998)]

I have yet to meet the person who is fonder of excellence (de) than of physical beauty.
[tr. Ames/Rosemont (1998), 9.18, 15.13]

I have never seen anyone who loves virtue the way he loves beauty.
[tr. Brooks/Brooks (1998), 9.18, 15.13]

I've never seen anyone for whom loving Integrity is like loving a beautiful woman.
[tr. Hinton (1998), 9.18, 15.13]

I have yet to meet a man who loves Virtue as much as he loves female beauty.
[tr. Slingerland (2003), 9.18, 15.13]

I have never seen the person who loved virtue the way he loved physical beauty.
[tr. Watson (2007), 9.18, 15.13]

I have never met a person who loved virtue as much as he loved physical beauty.
[tr. Chin (2014), 9.18]

I have never seen anyone who loves virtues as much as sexy women.
[tr. Li (2020), 9.18, 15.13]

 
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Speaking of Yen Hui, the Master said: “How sad — to watch him forge ahead so resolutely, and never see how far he could go.”

[子謂顏淵曰、惜乎、吾見其進也、未見其止也。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 9, verse 21 (9.21) (6th C. BC – AD 3rd C.) [tr. Hinton (1998)]
    (Source)

Regarding his finest student, who died young. Probable origin of a phrase frequently attributed to Confucius: "It does not matter how slowly you go so long as you do not stop."

Earlier sources use Legge's numbering of 9.20, as noted. (Source (Chinese)). Alternate translations:

The Master said of Yen Yuan, "Alas! I saw his constant advance. I never saw him stop in his progress."
[tr. Legge (1861), 9.20]

"Alas for Hwúi! I saw him (ever) making progress. I never saw him stopping short."
[tr. Jennings (1895), 9.20]

Confucius remarked of the same disciple [Yen Hui]: "Alas! he is dead. I have observed his constant advance; I never saw him stop in his progress."
[tr. Ku Hung-Ming (1898), 9.20]

The Master, referring to Yen Yüan, said: "Alas! I ever saw him make progress, and never saw him stand still."
[tr. Soothill (1910), 9.20]

He described Yen Yuan: Alas, I see him advance, I never see him stop (take a position).
[tr. Pound (1933), 9.20]

The Master said of Yen Hui, Alas, I saw him go forward, but had no chance to see whither this progress would have led him in the end.
[tr. Waley (1938), 9.20]

What a pity that Yen Hui is gone! I saw him make progress, but I never found out what his limit was.
[tr. Ware (1950)]

Alas! I only saw him advance and never saw him stop.
[tr. Huang (1997)]

The Master said of Yen Yūan, "I watched him making progress, but I did not see him realize his capacity to the full. What a pity!"
[tr. Lau (1979)]

The master said of Yan Hui: "Alas! I saw that he was making progress, but I never saw that he was stopping."
[tr. Dawson (1993)]

The Master said of Yan Hui: "Alas, I watched his progress, but did not see him reach the goal."
[tr. Leys (1997)]

The master, speaking of Yan Yuan, said: "Alas! I only saw him advance and never saw him stop."
[tr. Huang (1997)]

Confucius talked about Yuan Yan, said: "What regrettable it is! I just saw that he kept going ahead, and never saw that he got any stopping."
[tr. Cai/Yu (1998), #230]

The Master said about Yan Hui, "Such a pity! I only saw his progress; I never saw where he got to."
[tr. Ames/Rosemont (1998)]

The Master said of Yén Hwéi, Alas! I saw him start, but I did not see him finish.
[tr. Brooks/Brooks (1998)]

The Master said of Yan Hui, “Alas! I watched his advance, and never once saw him stop.”
[tr. Slingerland (2003)]

Speaking of Yan Yuan, the Master said, What a pity! I saw him move forward. I never saw him come to a stop.
[tr. Watson (2007)]

The Master, referring to Yan Hui, said, "It is a pity! I saw him moving forward but did not see him complete his journey."
[tr. Chin (2014)]

Confucius said of Yan Yuan, "Impressive indeed! I always see his progress and have never noticed his pause."
[tr. Li (2020)]

 
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The young should have our respect. How do we know that the coming generation may not prove to be the equal of the present one?

[後生可畏、焉知來者之不如今也]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 9, verse 23 (9.23) (6th C. BC – AD 3rd C.) [tr. Annping Chin (2014)]
    (Source)

Originally numbered by Legge as v. 22. The numbering by translator is shown below. (Source (Chinese)). Alternate translations:

A youth is to be regarded with respect. How do we know that his future will not be equal to our present?
[tr. Legge (1861), 9.22]

Reverent regard is due to youth. How know we what difference there may be in them in the future from what they are now?
[tr. Jennings (1895), 9.22]

Youths should be respected. How do we know that their future will not be as good as we are now?
[tr. Ku Hung-Ming (1898), 9.22]

The young should inspire one with respect. How do we know that their future will not equal our present?
[tr. Soothill (1910), 9.22]

You can respect ’em soon after birth, how can one know what will come up to present record?
[tr. Pound (1933), 9.22]

Respect the young. How do you know that they will not one day be all that you are now?
[tr. Waley (1938), 9.22]

Juniors are to be respected. How do we know that in future they will not be our equals?
[tr. Ware (1950), 9.23]

It is fitting that we should hold the young in awe. How do we know that the generations to come will not be the equal of the present?
[tr. Lau (1979), 9.23]

The young should be revered, for how does one know that what is to come will not be as good as the present?
[tr. Dawson (1993), 9.23]

One should regard the young with awe: how do you know that the next generation will not equal the present one?
[tr. Leys (1997), 9.23]

Young people are awe-inspiring. How do we know that in the future, they will not be so awe-inspiring as they are today?
[tr. Huang (1997), 9.23]

The next generation could be feared, how do you know the future is not better than the now.
[tr. Cai/Yu (1998), 9.23, No. 232]

The young should be held in high esteem. After all, how do we know that those yet to come will not surpass our contemporaries?
[tr. Ames/Rosemont (1998), 9.23]

The young are to be held in awe. How do we know that what is to come will not surpass the present?
[tr. Brooks/Brooks (1998), 9.23]

Hold the young in awe. How can we know their generation will not equal our own?
[tr. Hinton (1998), 9.23]

We should look upon the younger generation with awe because how are we to know that those who come after us will not prove our equals?
[tr. Slingerton (2003), 9.23]

Respect those younger than yourself. How do you know that the coming generation may not prove as good as our present one?
[tr. Watson (2007), 9.23]

We should feel threatened by young people because they might supersede us.
[tr. Li (2020), 9.23]

 
Added on 27-Sep-22 | Last updated 8-May-23
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Chi-lu asked how the spirits of the dead and the gods should be served. The Master said, “You are not able even to serve man. How can you serve the spirits?”

[季路問事鬼神。子曰、未能事人、焉能事鬼。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 11, verse 12 (11.12) (6th C. BC – AD 3rd C.) [tr. Lau (1979)]
    (Source)

Brooks (below) suggests that this passage was interpolated into Book 11 around the time of Book 16. This analect was originally numbered 11.11 by Legge and other early translators (as noted below). (Source (Chinese)). Alternate translations:

Chi Lu asked about serving the spirits of the dead. The Master said, "While you are not able to serve men, how can you serve their spirits?"
[tr. Legge (1861), 11.11]

Tszlu propounded a question about ministering to the spirits ((of the departed). The Master replied, "Where there is scarcely the ability to minister to living men, how shall there be ability to minister to the spirits?"
[tr. Jennings (1895), 11.11]

A disciple (the intrepid Chung Yu) enquired how one should behave towards the spirits of dead men. Confucius answered, "We cannot as yet do our duties to living men; why should we enquire about our duties to dead men?"
[tr. Ku Hung-Ming (1898), 11.11]

When Chi Lu asked about his duty to the spirits the Master replied: "While still unable to do your duty to the living, how can you do your duty to the dead?"
[tr. Soothill (1910), 11.11]

Chi Lu asked about the service for ghosts and spirits. Confucius said, You cannot be useful to the living, how can you be useful to (serve) ghosts?
[tr. Pound (1933), 11.11]

Tsu-lu asked how one should serve ghosts and spirits. The master said, Till you have learnt to serve men, how can you serve ghosts?
[tr. Waley (1938), 11.11]

You can’t treat spirits and divinities properly before you are able to treat your fellow men properly.
[tr. Ware (1950)]

Zilu asked about serving ghosts and spirits. The Master said: "If one is not yet capable of serving men, how can one serve ghosts?"
[tr. Dawson (1993)]

Zilu asked how to serve the spirits and gods. The Master said: "You are not yet able to serve men, how could you serve the spirits?"
[tr. Leys (1997)]

When Ji-lu asked how to serve the spirits and gods, the Master said, "You cannot serve men yet; how can you serve the spirits?"
[tr. Huang (1997)]

Jilu asked how to service the gods, Confucius said: "One could not service the human beings yet, how could one service the gods?"
[tr. Cai/Yu (1998), #272]

Zilu asked how to serve the spirits and the gods. The master replied, "Not yet being able to serve other people, how would you be able to serve the spirits?"
[tr. Ames/Rosemont (1998)]

Jì-Lì asked about serving ghosts and spirits. The Master said, You cannot yet serve men, how could you serve ghosts?
[tr. Brooks/Brooks (1998)]

When Adept Lu asked about serving ghosts and spirits, the Master said, "You haven't learned to serve the living, so how could you serve ghosts?"
[tr. Hinton (1998)]

Zilu asked about serving ghosts and spirits. The Master said, “You are not yet able to serve people -- how could you be able to serve ghosts and spirits?”
[tr. Slingerland (2003)]

Jilu asked how one should serve the gods and spirits. The Master said, "When you don't yet know how to serve human beings, how can you serve the spirits?"
[tr. Watson (2007)]

Jilu [Zilu] asked about how to serve the spirits of the dead and the gods. The Master said, "You can't even serve men properly, how can you serve the spirits?"
[tr. Annping Chin (2014)]

Ji Lu asked about how to serve and worship gods and spirits. Confucius said, "You still have not served men well. Why do you bother serving gods and spirits?"
[tr. Li (2020)]

If you don't know how to serve men, why worry about serving the gods?
[Common translation]

 
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What I call a great minister is one who employs the Way in serving his sovereign. If he cannot do that, he resigns.

[所謂大臣者、以道事君、不可則止。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 11, verse 24, sec. 3 (11.24.3) (6th C. BC – AD 3rd C.) [tr. Hinton (1998)]
    (Source)

Numbered 11.23 by Legge and other early translators, as noted. More recent translators use 11.24, though some use 11.22. All are noted below.

(Source (Chinese)). Alternate translations:

What is called a great minister is one who serves his prince according to what is right; and when he finds he cannot do so, retires.
[tr. Legge (1861), 11.23]

Those whom we call 'great ministers' are such as serve their prince conscientiously, and who, when they cannot do so, retire.
[tr. Jennings (1895), 11.23]

Men I call statesmen are those who will serve their master according to their sense of duty; who, however, when they find they cannot do that, consistently, with their sense of duty, will resign.
[tr. Ku Hung-Ming (1898)]

He who may be called a great minister is one who serves his Prince according to the right, and when that cannot be, resigns.
[tr. Soothill (1910) 11.23]

You call a man a great minister when be serves his prince honestly. and retires when he cannot.
[tr. Pound (1933), 11.23]

What I call a great minister is one who will only serve is prince while he can do so without infringement of the Way, and as soon as this is impossible, resigns.
[tr. Waley (1938), 11.23]

The so-called great minister serves his prince in keeping with The Right Way, and if that is impossible, he quits his post.
[tr. Ware (1950), 11.22]

The term "great minister" refers to those who serve their lord according to the Way and who, when this is no longer possible, relinquish office.
[tr. Lau (1979), 11.24]

What I call a great minister serves his ruler in accordance with the Way, and when it is impossible to do so he resigns.
[tr. Dawson (1993), 11.22]

A great minister is a minister who serves his lord by following the Way, and who resigns as soon as the two are no longer reconcilable.
[tr. Leys (1997), 11.24]

Those who are called great ministers use the Way to serve the sovereign. If thye cannot, they should then stop.
[tr. Huang (1997), 11.22]

The persons named as the Great Officials, should service the Lords with the benevolent way, and stop if the way does not work.
[tr. Cai/Yu (1998), #284, 11.24]

What are called great ministers are those who serve their lord with the way [dao], and when they cannot, resign.
[tr. Ames/Rosemont (1998), 11.24]

Those whom one calls great ministers serve their ruler according to the Way, and when they can no longer, they stop.
[tr. Brooks/Brooks (1998), 11:22]

What we call "great ministers" are those who seek to serve their lord by means of the Way, and who resign if unable to do so.
[tr. Slingerland (2003), 11.24]

The term “great minister” applies to someone who serves the ruler according to the Way. If he cannot do that, he retires.
[tr. Watson (2007), 11.24]

The term "great ministers" applies to those who serve their lord in a moral way. If they simply cannot, then they stop.
[tr. Chin (2014), 11.24]

 
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To let a sudden fit of anger make you forget the dangers you risk for yourself and for those who are nearest and dearest to you — is this not clouded judgment?

[A. 一朝之忿、忘其身以及其親、非惑與。]

[B. 一朝之忿忘其身以及其亲非惑与]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 12, verse 21 (12.21) (6th C. BC – AD 3rd C.) [tr. Chin (2014)]
    (Source)

Waley suggests the internal rhymes in both the questions in 12.21 and this particular answer mean they are quotations from an outside source, a "didactic poem," and thus carry additional meaning now lost.

(Source (Chinese) A, B). Alternate translations:

For a morning's anger to disregard one's own life, and involve that of his parents; -- is not this a case of delusion?
[tr. Legge (1861)]

And as to illusions, is not one morning's fit of anger, causing a man to forget himself, and even involving the consequences those who are near and dear to him -- is not that an illusion?
[tr. Jennings (1895)]

If a man allows himself to lose his temper and forget himself of a morning, in such a way as to become careless for the safety of is own person and for the safety of his parents and friends: -- is that not a case of a great delusion in life?
[tr. Ku Hung-Ming (1898)]

For a morning's anger to forget his own safety and involve that of his relatives, is not this irrational?
[tr. Soothill (1910)]

For one morning’s temper to jeopard one's life and even that of one's relatives, isn’t that hallucination?
[tr. Pound (1933)]

Because of a morning's blind rage to forget one's own safety and even endanger one's kith and kin, is that not a case of divided mind?
[tr. Waley (1938)]

In a moment’s burst of anger to forget oneself and one’s family. Wouldn’t this be utter confusion?
[tr. Ware (1950)]

To let a sudden fit of anger make you forget the safety of your own person or even that of your parents, is that not misguided judgment?
[tr. Lau (1979)]

To be oblivious of one's own person and even of one's own parents all because of a morning's anger -- is this not a confusion?
[tr. Dawson (1993)]

To endanger oneself and one's kin in a sudden fit of anger: is this not an instance of incoherence?
[tr. Leys (1997)]

In a fit of rage, you forget yourself and even your parents -- is that not delusion?
[tr. Huang (1997)]

If one has any anger so that one forgets one's pro0per behavior to take the anger upon the relatives, is not one confused?
[tr. Cai/Yu (1998), #307]

In a moment of rage to forget not only one's own person but even one's parents -- is this not being in a quandary?
[tr. Ames/Rosemont (1998)]
For the anger of a morning, to forget one's self and even one's kin, is that not a contradiction?
[tr. Brooks/Brooks (1998)]

To endanger yourself and your family, all in a morning's blind rage -- is that not delusion?
[tr. Hinton (1998)]

To forget yourself in a moment of anger and thereby bring ruin upon both you and your family -- is this not an example of confusion?
[tr. Slingerland (2003)]

Because of one morning's anger, to forget your own safety and even endanger those close to you -- this is faulty thinking, isn't it?
[tr. Watson (2007)]

If you act out of animus with the consequence of hurting yourelf and yoru loved ones, is that an example of delusion?
[tr. Li (2020)]

A common paraphrase of this is "When anger rises, think of the consequences." This is attributed to Confucius in Kang-Hi (K'ang-hsi, Kangxi) The Sacred Edict, Maxim #16 (1670, 1724) [tr. Milne (1817)]. An alternate translation is "In anger, think of the trouble" [tr. Baller (1892), ch. 16, sec. 15]
 
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The one thing needed is the correction of terms. […] If terms be incorrect, then statements do not accord with facts; and when statements and facts do not accord, then business is not properly executed; when business is not properly executed, order and harmony do not flourish; when order and harmony do not flourish, then justice becomes arbitrary; and when justice becomes arbitrary the people do not know how to move hand or foot. Hence whatever a wise man denominates he can always definitely state, and what he so states he can put into practice, for the wise man will no no account have anything remiss in his definitions.

[擧爾所知、爾所不知、人其舍諸。 … 名不正、則言不順、言不順、則事不成。事不成、則禮樂不興、禮樂不興、則刑罰不中、刑罰不中、則民無所措手足。 故君子名之必可言也、言之必可行也、君子於其言、無所茍而已矣。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 13, verse 3 (13.3.2, 5-7) (6th C. BC – AD 3rd C.) [tr. Soothill (1910)]
    (Source)

On the first thing he would do if given administration of a government. See also Socrates. Brooks identifies this as an interpolation to Book 13 around the time of Book 19.

(Source (Chinese)). Alternate translations:

What is necessary is to rectify names. [...] If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires, is just that in his words there may be nothing incorrect.
[tr. Legge (1861)]

One thing of necessity, the rectification of terms. [...] If terms be incorrect, language will be incongruous; and if language be incongruous, deeds will be imperfect. -- So, again, when deeds are imperfect, propriety and harmony cannot prevail, and when this is the case laws relating to crime will fail in their aim; and if these last so fail, the people will not know where to set hand or foot. -- Hence, a man of superior mind, certain first of his terms, is fitted to speak; and being certain of what he says can proceed upon it. In the language of such a person there is nothing heedlessly irregular, -- and that is the sum of the matter.
[tr. Jennings (1895)]

I would begin by defining the names of things. [...] Now, if names of things are not properly defined, words will not correspond to facts. When words do not correspond to facts, it is impossible to perfect anything. Where it is impossible to perfect anything, the arts and institutions of civilisation cannot flourish. When the arts and institutions of civilisation cannot flourish, law and justice cannot attain their ends; and when law and justice do not attain their ends, the people will be at a loss to know what to do. Therefore a wise and good man can always specify whatever he names; whatever he can specify, he can carry out. A wise and good man makes it a point always to be exact in the words he uses.
[tr. Ku Hung-Ming (1898)]

Settle the names (determine a precise terminology). [...] If words (terminology) are not (is not) precise, they cannot be followed out, or completed in action according to specifications. When the services (actions) are not brought to true focus, the ceremonies and music will not prosper; where rites and music do not flourish punishments will be misapplied, not make bullseye, and the people won’t know how to move hand or foot (what to lay hand on, or stand on). Therefore the proper man must have terms that can be spoken, and when uttered be carried into effect; the proper man’s words must cohere to things, correspond to them (exactly) and no more fuss about it.
[tr. Pound (1933)]

It would certainly be to correct language. [...] If language is incorrect, then what is said does not concord with what was meant; and if what is said does not concord with what was meant, what is to be done cannot be effected. If what is to be done cannot be effected, then rites and music will not flourish. If rites and music do not flourish, then mutilations and lesser punishments will go astray. And if mutilations and lesser punishments go astray, then the people have nowhere to put hand or foot. Therefore the gentleman uses only such language as is proper for speech, and only speaks of what it would be proper to carry into effect. The gentleman, in what he says, leaves nothing to mere chance.
[tr. Waley (1938)]

The indispensable is to render designations correct. [...] If the designations are not correct, language will not be clear. If language is not clear, duties will not be carried out. If duties arc not carried out, rites and music will not flourish. If rites and music do not flourish, then punishments will not be specific. If punishments arc not specific, then the people will do nothing without getting into trouble, lienee when the perfect gentleman has given something a name it may with all certainty be expressed in language; when he expresses it, it may with certainty be set in operation. In regard to his language the perfect gentleman is never careless in any respect.
[tr. Ware (1950)]

If something has to be put first, it is, perhaps, the rectification (cheng) of names. [...] When names are not correct, what is said will not sound reasonable; when what is said does not sound reasonable, affairs will not culminate in success; when affairs do not culminate in success, rites and music will not flourish; when rites and music do not flourish, punishments will not fit the crimes; when punishments do not fit the crimes, the common people will not know where to put hand or foot. Thus when the gentleman names something, the name is sure to be usable in speech, and when he says something this is sure to be practicable. The thing about the gentleman is that his is anything but casual where speech is concerned.
[tr. Lau (1979)]

What is necessary is to rectify names, is it not? [...] If names are not rectified, then words are not appropriate. If words are not appropriate, then deeds are not accomplished. If deeds are not accomplished, then the rites and music do not flourish. If the rites and music do not flourish, then punishments do not hit the mark. If punishments do not hit the mark, then the people have nowhere to put hand or foot. So when a gentleman names something, the name can definitely be used in speech; and when he says something, it can definitely be put into practice. In his utterances the gentleman is definitely not casual about anything.
[tr. Dawson (1993)]

It would certainly be to rectify the names. [...] If the names are not correct, language is without an object. When language is without an object, no affair can be effected. When no affair can be effected, rites and music wither. When rites and music wither, punishments and penalties miss their target. When punishments and penalties miss their target, the people do not know where they stand. Therefore whatever a gentleman conceives of, he must be able to say; and whatever he says, he must be able to do. In the matter of language, a gentleman leaves nothing to chance.
[tr. Leys (1997)]

It must be the rectification of character. [...] For if characters are not correct, speech will not be relevant; if speech is not relevant, affairs will not be accomplished; if affairs are not accomplished, the rituals and music will not prevail; if the rituals and music do not prevail, tortures and penalties will not be just right; if tortures and penalties are not just right, the people will not know where to put their hands and feet. Therefore, when the gentleman adopts a character, he surely can used it to say things; when he says something, it surely can be put into practice. The gentleman, in regard to his speech, is never negligent, that is all.
[tr. Huang (1997)]

I must define the intention of names! [...] If the intention of names is not defined, the word will not be exact; if the word is not exact, the thing will not be done; if the thing is not done, the rituals and music will not be practiced; if the rituals and music are not practiced, the penalty will not be appropriate; if the penalty is not appropriate, people will not know where to go and how to do. So a gentleman must can word out its intention when he names a thing, and must can practice it after he words out the intention. So a gentleman is never unserious to his words.
[tr. Cai/Yu (1998), #313]

Without question it would be to insure that names are used properly (zhengming). [...] When names are not used properly, language will not be used effectively; when language is not used effectively, matters will not be taken care of; when matters are not taken care of, the observance of ritual propriety (li) and the playing of music (yue) will not flourish; when the observance of ritual propriety and the playing of music do not flourish, the application of laws and punishments will not be on the mark. When the application of laws and punishments is not on the mark, the people will not know what to do with themselves. Thus, when the exemplary person puts a name to something, it can certainly be spoken, and when spoken it can certainly be acted upon. There is nothing careless in the attitude of the exemplary person toward what is said.
[tr. Ames/Rosemont (1998)]

It would certainly be to rectify names, would it not? [...] If names are not rectified, speech will not be representative. If speech is not representative, things will not get done. If things do not get done, rites and music will not flourish. If rites and music do not flourish, punishments and penalties will not be just. And if punishments and penalties are not just, the people will have nowhere to put hand or foot. Therefore, as to the gentleman: if he names something, it must be sayable, and if he says something, it must be doable. The gentleman's relation to words is to leave nothing whatever to chance.
[tr. Brooks/Brooks (1998)]

The rectification of names. Without a doubt. [...] Listen. If names aren't rectified, speech doesn't follow from reality. If speech doesn't follow from reality, endeavors never come to fruition. If endeavors never come to fruition, then Ritual and music cannot flourish. If Ritual and music cannot flourish, punishments don't fit the crime. If punishments don't fit the crime, people can't put their hands and feet anywhere without fear of losing them. Naming enables the noble-minded to speak, and speech enables the noble-minded to act. Therefore, the noble-minded are anything but careless in speech.
[tr. Hinton (1998)]

It would, of course, be the rectification of names. [...] If names are not rectified, speech will not accord with reality; when speech does not accord with reality, things will not be successfully accomplished. When things are not successfully accomplished, ritual practice and music will fail to flourish; when ritual and music fail to flourish, punishments and penalties will miss the mark. And when punishments and penalties miss the mark, the common people will be at a loss as to what to do with themselves. This is why the gentleman only applies names that can be properly spoken and assures that what he says can be properly put into action. The gentleman simply guards against arbitrariness in his speech. That is all there is to it.
[tr. Slingerland (2003)]

If I had to name my first action, I would rectify names. [...] If names are not rectified, then speech will not function properly, and if speech does not function properly, then undertakings will not succeed. If undertakings do not succeed, then rites and music will not flourish. If rites and music do not flourish, then punishments and penalties will not be justly administered. And if punishments and penalties are not justly administered, then the common people will not know where to place their hands and feet. Therefore, when the gentleman names a thing, that naming can be conveyed in speech, and if it is conveyed in speech, then it can surely be put into action. When the gentleman speaks, there is nothing arbitrary in the way he does so.
[tr. Watson (2007)]

It would have to be rectifying names. [...] If names are not rectified, what is said will not seem reasonable. When what is said does not seem reasonable, nothing will be accomplished. When nothing gets accomplished, rites and music will not flourish. When rites and music do not flourish, punishment and penalties [will take their place, and they] will fail to be just when put into use. And when punishments and penalties fail to be just in practice, people will not know where to put their hands and feet. Thus when a gentleman names something, the name can surely hold up in speech. When he says something, his words can surely be carried out in action. When a gentleman speaks, there is nothing casual or careless about what he says.
[tr. Chin (2014)]

 
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Don’t worry about not being recognized by others; worry about not having any reason for them to recognize you.

[不患人之不己知、患其不能也]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 14, verse 30 (14.30) (6th C. BC – AD 3rd C.) [tr. Ames/Rosemont (1998)]
    (Source)

(Source (Chinese)). Originally numbered by Legge as 14.32, but identified in modern translations as 14.30; the distinction is noted below. See also 1.16, 4.14, 15.19. Alternate translations:

I will not be concerned at men's not knowing me; I will be concerned at my own want of ability.
[tr. Legge (1861), 14.32]

My great concern is, not that men do not know me, but that they cannot.
[tr. Jennings (1895), 14.32; Jennings notes the unclear phrase could also mean "but that here is want of ability (in me to know them)."]

Be not concerned that men do not know you =; be concerned that you have no ability.
[tr. Ku Hung-Ming (1898), 14.32]

(A wise man) is not distressed that people do not know him, he is distressed at his own lack of ability.
[tr. Soothill (1910), 14.32]

Not worried that others don't know me, worried by my incapacities.
[tr. Pound (1933), 14.32]

(A gentleman) does not grieve that people do not recognize his merits; he grieves at his own incapacities.
[tr. Waley (1938), 14.32]

Be not concerned over men’s not knowing of you; be concerned rather over your inabilities.
[tr. Ware (1950)]

It is not the failure of others to appreciate your abilities that should trouble you, but rather your own lack of them.
[tr. Lau (1979), 14.30]

One does not worry about the fact that other people do not appreciate one. One worries about the fact that one is incapable.
[tr. Dawson (1993), 14.30]

It is not your obscurity that should distress you, but your incompetence.
[tr. Leys (1997), 14.30]

Do not worry about men not knowing you; rather, worry about your incapability.
[tr. Huang (1997), 14.30]

I do not worry about that others do not understand me, just worry about that i have no talent.
[tr. Cai/Yu (1998), 14.30, #370]

He does not worry about others not knowing him; he worries about whether he is capable.
[tr. Brooks/Brooks (1998), 14:30; they consider this a later interpolation, with 4:14 being the actual Confucian saying.]

Don't grieve when people fail to recognize your ability. Grieve for your lack of ability instead.
[tr. Hinton (1998), 14.30]

Do not worry that you are not recognized by others; worry rather that you yourself lack ability.
[tr. Slingerland (2003), 14.30]

Don’t worry about others’ not understanding you. Worry about your own lack of ability.
[tr. Watson (2007), 14.30]

Do not worry that other people do not know you. Be concerned about your own lack of ability.
[tr. Chin (2014), 14.30]

I am not concerned with not being known by others. I am concerned with my lack of ability.
[tr. Li (2020), 14.30]

 
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Not to talk with people although they can be talked with is to waste people. To talk with people although they can’t be talked with is to waste words. A man of understanding does not waste people, but he also does not waste words.

[子曰、可與言、而不與之言、失人、不可與言、而與之言、失言、知者不失人、亦不失言。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 15, verse 8 (15.8) (6th C. BC – 3rd C. AD) [tr. Dawson (1993)]
    (Source)

(Source (Chinese)). Older translations use Legge's original verse divisions and numbering (15.7).

The passage contains a native pun, combining both noun and verb senses of yén [言] (talk), which is difficult to translate into English (leading to blends of "speak" and "talk" and "words"). Alternate translations:

When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words.
[tr. Legge (1861), 15.7]

Not to speak to a man to whom you ought to speak, is to lose your man; to speak to one to whom you ought not to speak is to lose your words. those who are wise will not lose their man, nor yet their words.
[tr. Jennings (1895), 15.7]

When you meet the proper person to speak to and do not speak out, you lose your opportunity; but when you meet one who is not a proper person to speak to and you speak to him, you waste your words. A man of intelligence never loses his opportunity, neither does he waste his words.
[tr. Ku Hung-Ming (1898), 15.7]

Not to enlighten one who can be enlightened is to waste a man; to enlighten one who cannot be enlightened is to waste words. The intelligent man neither wastes his man nor his words.
[tr. Soothill (1910), 15.7]

When you should talk to a man, and don’t, you lose the man; when it’s no use talking to a man, and you talk to him, you waste words. An intelligent man wastes (loses) neither men nor words.
[tr. Pound (1933), 15.7]

Not to talk to one who could be talked to, is to waste a man. To talk to those who cannot be talked to, is to waste one's words. He who is truly wise never wastes a man; but on the other hand, he never wastes his words.
[tr. Waley (1938), 15.7]

If we fail to speak with a man who can be spoken with, we lose a man. If we do speak with a man who cannot be spoken with, our words go for nought. The wise lose neither man nor words.
[tr. Ware (1950), 15.8]

When you find a person worthy to talk to and fail to talk to him, you have lost your man. When you find a man unworthy to talk to and you talk to him, you have lost (i.e., wasted) your words. A wise man neither loses his man, nor loses his words.
[tr. Lin Yutang (1938)]

To fail to speak to a man who is capable of benefiting is to let a man go to waste. To speak to a man who is incapable of benefiting is to let one's words go to waste. A wise man lets neither men nor words go to waste.
[tr. Lau (1979), 15.8]

When dealing with a man who is capable of understanding your teaching, if you do not teach him, you waste the man. When dealing with a man who is incapable of understanding your teaching, if you do teach him, you waste your teaching. A wise teacher wastes no man and wastes no teaching.
[tr. Leys (1997), 15.8]

If a man is worth talking to and you do not talk to him, you lose a man; if a man is not worth talking to and you talk to him, you lose your words. The man of wisdom neither loses a man nor loses his words.
[tr. Huang (1997), 15.8]

When you should talk with one, you do not talk with one, it means to lose the people. When you should not talk with one, you talk with one, it means to lose the word. A wise person does not lose the people, and does not lose the word too.
[tr. Cai/Yu (1998), 15.8 / #392]

To fail to speak to someone who can be engaged is to let that person go to waste; to speak to someone who cannot be engaged is to waste your words. The wise [zhi] do not let people go to waste, but they do not waste their words, either.
[tr. Ames/Rosemont (1998), 15.8]

If he can be talked to and you do not talk to him, you waste the man. If he cannot be talked to and you talk to him, you waste your talk. The knowledgeable will not waste a man, but will also not waste his talk.
[tr. Brooks/Brooks (1998), 15.8]

When a person is capable of understanding your words, and you refuse to speak, you're wasting a person. When a person isn't capable of understanding your words, and you speak anyway, you're wasting words. The wise waste neither words nor people.
[tr. Hinton (1998), 15.8]

If it's someone you ought to speak to and you fail to speak, you waste a person. If it's someone you ought not to speak to and you speak, you waste words. The wise man doesn't waste people and doesn't waste words, either.
[tr. Watson (2007), 15.8]

Not to speak to a man who is capable of absorbing what you say is to let the man go to waste. To speak to a man who is incapable of absorbing what you say is to let your words go to waste. A person of wisdom does not let either men or words go to waste.
[tr. Annping Chin (2014), 15.8]

When it is appropriate and feasible to speak [and give advice] to a person, but you refrain from doing so, you will lose a friend. When it is inappropriate or infeasible to speak to a person, but you speak anyhow, you misspeak.
[tr. Li (2020), 15.8]

 
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When Tzŭ Kung asked about the practice of virtue the Master replied: “A workman who wants to do his work well must first sharpen his tools. In whatever State you dwell, take service with the worthiest of its ministers, and make friends of the most Virtuous of its scholars.”

[子貢問爲仁。子曰、工欲善其事、必先利其器、居是邦也、事其大夫之賢者、友其士之仁者。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 15, verse 10 (15.10) (6th C. BC – AD 3rd C.) [tr. Soothill (1910), 15.9]
    (Source)

Originally numbered 15.9 by Legge, current translations identify it as 15.10. (Source (Chinese)). Alternate translations:

Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars."
[tr. Legge (1861), 15.9]

T'sz-kung asked how to become philanthropic. The Master answered him thus: "A workman who wants to do his work well must first sharpen his tools. In whatever land you live, serve under some wise and good man among those in high office, and make friends with the more humane of its men of education."
[tr. Jennings (1895), 15.9]

A disciple of Confucius enquired how to live a moral life. Confucius answered, "A workman who wants to perfect his work first sharpens his tools. When you are living in a country, you should serve those nobles and ministers in that country who are men of moral worth, and you should cultivate the friendship of the gentlemen of that country who are men of moral worth."
[tr. Ku Hung-Ming (1898), 15.9]

Tze-kung asked about this business of manhood. He said: The craftsman wanting to perfect his craft must first put an edge on his tools (take advantage of implements already there, the containers). Living in a country, take service with the big men who have solid merit, make friends with the humane scholar-officers.
[tr. Pound (1933), 15.9]

Tzu-kung asked how to become Good. The Master said, A craftsman, if he means to do good work, must first sharpen his tools. In whatever state you dwell:
Take service with such of its officers as are worthy,
Make friends with such of its knights as are Good.
[tr. Waley (1938), 15.9]

When the workman wishes to do a better job, he must first sharpen his tools. So, in your case, no matter what state you inhabit, serve only the grand gentlemen of highest caliber, make friends only with those gentlemen who are manhood at its best.
[tr. Ware (1950)]

Tzu-kung asked about the practice of benevolence. The Master said, "A craftsman who wishes to practice his craft well must first sharpen his tools. You should, therefore, seek the patronage of the most distinguished Counsellors and make friend with the most benevolent Gentlemen in the state where you happen to be staying."
[tr. Lau (1979)]

Zigong asked about practising humaneness. The Master said: "If he wishes to make his work good, the craftsman must first sharpen his tools. If one is staying in a particular state, one serves the people of highest quality among its grandees and makes friends with the most humane among its public servants."
[tr. Dawson (1993)]

Zigong asked how to practice humanity. The Master said: "A craftsman who wishes to do good work must first sharpen his tools. In whatever country you settle, offer your services to the most virtuous ministers, and befriend those gentlemen who cultivate humanity."
[tr. Leys (1997)]

When Zi-gong asked how to cultivate humanity, the Master said: "If an artisan wishes to perfect his craft, he must first sharpen his tools. Living in this state, serve the worthy of its ministers and befriend the humane of its shi."
[tr. Huang (1997)]

Zigong asked how to practice the benevolence, Confucius said: "A worker wants to finish his job perfectly, must sharpen his tool first. One lives in this state, should service the sagacious persons in the senior officials, should make friends with the benevolent persons in the intellectuals.
[tr. Cai/Yu (1998)]

Zigong inquired about authoritative conduct (ren). The Master replied, "Tradesmen wanting to be good at (shan) their trade must first sharpen their tools. While dwelling in this state, then, we should serve those ministers who are of the highest character (xian), and befriend those scholar-apprentices (shi) who are most authoritative in their conduct.
[tr. Ames/Rosemont (1998)]

Dž-gùng asked about being ren. The Master said, If an artisan wants to do his job well, he must first sharpen his tools. When dwelling in some country, serve the worthy among its dignitaries; befriend the ren among its officers.
[tr. Brooks/Brooks (1998)]

Adept Kung asked about the practice of Humanity, and the Master said: “If a craftsman wants to do good work, he must first sharpen his tools. If you want to settle in a country, you must cultivate its wise ministers and befriend its Humane officials.”
[tr. Hinton (1998)]

Zigong asked about becoming Good. The Master said, “Any craftsman who wishes to do his job well must first sharpen his tools. In the same way, when living in a given state, one must serve those ministers who are worthy and befriend those scholar-officials who are Good.”
[tr. Slingerland (2003)]

Zigong asked how to practice humaneness. The Master said, A craftsman who wants to do his job well must first sharpen his tools. Whatever country you are in, be of service to the high officials who are worthy and become friends with the men of station who are humane.
[tr. Watson (2007)]

Zigong asked about the practice of humaneness. The Master said, "Artisans who wish to excel at their craft must sharpen their tools. When you live in any given state, you should serve the worthiest among the counselors and befriend the most human among the educated professionals."
[tr. Chin (2014)]

Zi Gong asked about Ren virtue. Confucius said, "When a craftsman [technician] wants to do a good job, he must sharpen his tools beforehand. After you have arrived in that country, serve and align yourself with competent and virtuous officials working for the prime minister and befriend colleagues hwo have the Ren virtue.
[tr. Li (2020)]

A frequent English paraphrase, attributed to Confucius but without citation to a particular analect, can be found as early as 1831:

The expectations of life depend upon diligence; the mechanic that would perfect his work must first sharpen his tools.

 
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If a man takes no thought about what is distant, he will find sorrow near at hand.

[人無遠慮、必有近憂。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 15, verse 12 (15.12) (6th C. BC – 3rd C. AD) [tr. Legge (1861), 15.11]
    (Source)

In modern arrangements, this is 15.12; older ones use Legge's verse numberings (15.11). (Source (Chinese)). Alternate translations:

They who care not for the morrow will the sooner have their sorrow.
[tr. Jennings (1895), 15.11]

If a man takes no thought for the morrow, he will be sorry before today is out.
[tr. Ku Hung-Ming (1898), 15.11]

Who heeds not the future will find sorrow at hand.
[tr. Soothill (1910), 15.11]

Men who don't think of the far, will have trouble near.
[tr. Pound (1933), 15.11]

He who will not worry about what is far off will soon find something worse than worry close at hand.
[tr. Waley (1938), 15.11]

If a man does not give thought to problems which are still distant, he will be worried by them when they get nearer
[tr. Ware (1950), 15.12]

He who gives no thought to difficulties in the future is sure to be best by worries much closer at hand.
[tr. Lau (1979), 15.12]

If a man avoids thinking about distant matters he will certainly have worries close at hand.
[tr. Dawson (1993), 15.12]

A man with no concern for the future is bound to worry about the present.
[tr. Leys (1997), 15.12]

If a man does not have long-range considerations, he will surely incur imminent afflictions.
[tr. Huang (1997), 15.12]

If one has no any consideration for the future, might have some anxiety in near.
[tr. Cai/Yu (1998), 15.12]

The person who does not consider what is still far off will not escape being alarmed at what is near at hand.
[tr. Ames/Rosemont (1998), 15.12]

If a man has no worries about what is far off, he will assuredly have troubles that are near at hand.
[tr. Brooks/Brooks (1998), 15.12]

If things far away don't concern you, you'll soon mourn things close at hand.
[tr. Hinton (1998), 15.12]

The person who fails to take far-reaching precautions is sure to encounter near-at-hand woes.
[tr. Watson (2007) 15.12]

The person who does not think ahead about the distant future is sure to be troubled by worries close at hand.
[tr. Annping Chin (2014)]

If a person does not plan and prepare for the future, he must be beset by worries and troubles very soon.
[tr. Li (2020), 15.12]

 
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The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man.

[君子義以為質,禮以行之,孫以出之,信以成之,君子哉]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 15, verse 18 (15.18) (6th C. BC – 3rd C. AD) [tr. Legge (1861), 15.17]
    (Source)

(Source (Chinese)). Alternate translations, noting where Legge's numbering is used:

When the "superior man" regards righteousness as the thing material, gives operation to it according to the rules of propriety, lets it issue in humility, and become complete in sincerity, -- there indeed is your superior man!
[tr. Jennings (1895), 15.17]

A wise and good man makes Right the substance of his being; he cries it out with judgment and good sense; he speaks it with modesty; and he attains it with sincerity: -- such a man is a really good and wise man!
[tr. Ku Hung-Ming (1898), 15.17]

The noble man takes the Right as his foundation principle, reduces it to practice with all courtesy, carries it out with modesty, and renders it perfect with sincerity, -- such is the noble man.
[tr. Soothill (1910), 15.17]

When a princely man makes the Right his fundamental principle, makes Courtesy his rule in evolving it, Modesty his rule for exhibiting it, and Sincerity his rule for effectuating it perfectly, -- what a princely man he is!
[tr. Soothill (1910), 15.17, alternate]

The proper man gives substance to his acts by equity. He proceeds according to the rites, puts them forth modestly, and makes them perfect by sticking to his word. That's the proper man (in whom's the voice of his forebears).
[tr. Pound (1933), 15.17]

The gentleman who takes the right as his material to work upon and ritual as the guide in putting what is right into practice, who is modest in setting out his projects and faithful in carrying them to their conclusions, he indeed is a true gentleman.
[tr. Waley (1938), 15.17]

He whose very substance is justice; whose actions are governed by the rites; whose participation in affairs is compliant; and whose crowning perfection is truthfulness -- that man is a perfect gentleman.
[tr. Ware (1950)]

The gentleman has morality as his basic stuff and by observing the rites puts it into practice, by being modest gives it expression, and by being trustworthy in word brings it to completion. Such is a gentleman indeed!
[tr. Lau (1979)]

Righteousness the gentleman regards as the essential stuff and the rites are his means of putting it into effect. If modesty is the quality with which he reveals it and good faith is his method of bringing it to completion, he is indeed a gentleman.
[tr. Dawson (1993)]

A gentleman takes justice as his basis, enacts it in conformity with the ritual, expounds it with modesty, and through good faith, brings it to fruition. That is how a gentleman proceeds.
[tr. Leys (1997)]

A gentleman considers righteousness his major principle; he practices it in accordance with the rituals, utters it in modest terms, and fulfils it with truthfulness. A gentleman indeed!
[tr. Huang (1997)]

A gentleman takes the righteousness as his essence, practices with the rituals, words with modesty, and gets achievement with honesty. It is the gentleman.
[tr. Cai/Yu (1998), v. 402]

Having a sense of appropriate conduct [yi] as one's basic disposition [zhi], developing it in observing ritual propriety [li], expressing it with modesty, and consummating it in making good on one's word [xin]; this then is an exemplary person [junzi].
[tr. Ames/Rosemont (1998)]

If a gentleman has right as his substance, and puts it in practice with propriety, promulgates it with lineality, and brings it to a conclusion with fidelity, he is a gentleman indeed!
[tr. Brooks/Brooks (1998), LY17 c0270 addition]

The noble-minded make Duty their very nature. They put it into practice through Ritual; they make it shine through humility; and standing by their words, they perfect it. Then they are noble-minded indeed!
[tr. Hinton (1998)]

The gentleman takes rightness as his substance, puts it into practice by means of ritual, gives it expression through modesty, and perfects it by being trustworthy. Now that is a gentleman!
[tr. Slingerland (2003)]

The gentleman makes rightness the substance, practices it through ritual, displays it with humility, brings it to completion with trustworthiness. That’s the gentleman.
[tr. Watson (2007)]

The gentleman makes rightness the substance. He works at it through ritual propriety; he expresses it with modesty; he brings it to completion by being trustworthy. Now that is a gentleman!
[tr. Annping Chin (2014)]

A Jun Zi regards righteousness and honor as fundamental bases, acts in line with Li, shows humility, delivers promises, and completes contracts with sincerity and trust. If so, he is indeed a Jun Zi.
[tr. Li (2020)]

A leader takes rightness as their essence, puts it into practice through ritual, manifests it through humility, and brings it to fruition through trustworthiness. This is how a leader behaves.
[tr. Brown (2021)]

 
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The noble-minded worry about their lack of ability, not about people’s failure to recognize their ability.

[君子病無能焉、不病人之不己知也]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 15, verse 19 (15.19) (6th C. BC – AD 3rd C.) [tr. Hinton (1998)]
    (Source)

(Source (Chinese)). See also 1.16, 4.14, 14.30. Legge and other early translators numbered this, as shown below, 15.18. Alternate translations:

The superior man is distressed by his want of ability. He is not distressed by men's not knowing him.
[tr. Legge (1861), 15.18]

The trouble of the superior man will be his own want of ability: it will be no trouble to him that others do not know him.
[tr. Jennings (1895), 15.18]

A wise and good man should be distressed that he has no ability ; he should never be distressed that men do not take notice of him.
[tr. Ku Hung-Ming (1898), 15.18]

The noble man is pained over his own incompetency, he is not pained that others ignore him.
[tr. Soothill (1910), 15.18]

The proper man is irritated by his incapacities, not irritated by other people not recognizing him.
[tr. Pound (1933), 15.18]

A gentleman is distressed by his own lack of capacity; he is never distressed at the failure of others to recognize his merits.
[tr. Waley (1938), 15.18]

The perfect gentleman complains about his own inabilities; not about people’s ignorance of himself.
[tr. Ware (1950)]

The gentleman is troubled by his own lack of ability, not by the failure of others to appreciate him.
[tr. Lau (1979)]

The gentleman is pained at the lack of ability within himself; he is not pained at the fact that others do not appreciate him.
[tr. Dawson (1993)]

A gentleman resents his incompetence; he does not resent his obscurity.
[tr. Leys (1997)]

The gentleman worries about his incapability; he does not worry about men not knowing him.
[tr. Huang (1997)]

A gentleman worries about that he does not have the ability, does not worry about that others do not understand him.
[tr. Cai/Yu (1998), #403]

Exemplary persons (junzi) are distressed by their own lack of ability, not by the failure of others to acknowledge them.
[tr. Ames/Rosemont (1998)]

The gentleman takes it as a fault if he is incapable of something; he does not take it as a fault if others do not know him.
[tr. Brooks/Brooks (1998)]

The gentleman is distressed by his own inability, rather than the failure of others to recognize him.
[tr. Slingerland (2003)]

The gentleman is troubled by his own lack of ability. He is not troubled by the fact that others do not understand him.
[tr. Watson (2007)]

The gentleman is worried about his own lack of ability and not about the fact that others do not appreciate him.
[tr. Chin (2014)]

A Jun Zi is disappointed about his own incompetency. He is not distressed that he is not known by others.
[tr. Li (2020)]

 
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Zigong asked, Is there a single word that can guide a person’s conduct throughout life?
The Master said, That would be reciprocity, wouldn’t it? What you do not want others to do to you, do not do to others.

[子貢問曰、有一言、而可以終身行之者乎。
子曰、其恕乎、己所不欲、勿施於人。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 15, verse 24 (15.24) (6th C. BC – AD 3rd C.) [tr. Watson (2007)]
    (Source)

See also 5.12. Compare to the Bible, Matthew 7:12.

Legge and other earlier translators, as noted below, identified this as 15.23.

(Source (Chinese)). Alternate translations:

Tsze-kung asked, saying, "Is there one word which may serve as a rule of practice for all one's life?"
The Master said, "Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others."
[tr. Legge (1861), 15.23]

Tsz-kung put to him the question, "Is there one word upon which the whole life may proceed?" The Master replied, "Is not RECIPROCITY such a word? -- what you do not yourself desire, do not put before others."
[tr. Jennings (1895), 15.23. Jennings prefers translating shu as "like-heartedness" or "like-mindedness," but follows Legge.]

A disciple of Confucius enquired: "Is there one word which may guide one in practice throughout the whole life?"
Confucius answered, "The word 'charity' is perhaps the word. What you do not wish others to do unto you, do not do unto them."
[tr. Ku Hung-Ming (1898), 15.23]

"Is there any one word," asked Tzŭ Kung, "which could be adopted as a lifelong rule of conduct?"
The Master replied, "Is not Sympathy the word? Do not do to others what you would not like yourself."
[tr. Soothill (1910), 15.23; he translates shu in the notes as "the following of your good heart's prompting."]

Tze-kung asked if there were a single verb that you could practice through life up to the end.
He said: Sympathy, what you don't want (done to) yourself, don't inflict on another.
[tr. Pound (1933), 15.23]

Tzu-kung asked saying, Is there any single saying that one can act upon all day and every day?
The Master said, Perhaps the saying about consideration: "Never do to others what you would not like them to do to you."
[tr. Waley (1938), 15.23]

Tsekung asked, :Is there one single word that can serve as a principle or conduct for life?"
Confucius replied, "Perhaps the word "reciprocity" (shu) will do. Do not do unto others what you do not want others to do unto you."
[tr. Lin Yutang (1938); see also here and here.]

Tuan-mu Tz’u inquired, “Is there one word that will keep us on the path to the end of our days?”
“Yes. Reciprocity! What you do not wish yourself, do not unto others.”
[tr. Ware (1950)]

Tzu-kung asked, "Is there a single word which can be a guide to conduct throughout one's life?"
The Master said, "It is perhaps the word "shu." Do not impose on others what you yourself do not desire.
[tr. Lau (1979)]

Zigong asked: "Is there a single word such that one could practise it throughout one's life?"
The Master said: "Reciprocity perhaps? Do not inflict on others what you yourself would not wish done to you."
[tr. Dawson (1993)]

Zigong asked: "Is there any single word that could guide one's entire life?"
The Master said: "Should it not be reciprocity? What you do not wish for yourself, do not do to others."
[tr. Leys (1997)]

Zi-gong asked: “Is there one single word that one can practice throughout one’s life?”
The Master said: “It is perhaps ‘like-hearted considerateness.’ 'What you do not wish for yourself, do not impose on others.'"
[tr. Huang (1997)]

Zi-gong asked: "Is there one single word that one can practice throughout one's life?"
The Master said: "It is perhaps 'like-hearted considerateness.' 'What you do not wish for yourself, do not impose on others.'"
[tr. Huang (1997)]

Zigong asked, "Is there a word that can be practiced in all life?"
Confucius said: "It is the forgiveness. What is not wanted by oneself, should not be forced to others."
[tr. Cai/Yu (1998)]

Zigong asked, "Is there one expression that can be acted upon until the end of one's days?"
The Master replied "There is shu: do not impose on others what you yourself do not want."
[tr. Ames/Rosemont (1998)]

Dž-gùng asked, is there one saying that one can put in practice in all circumstances?
The Master said, That would be empathy, would it not? What he himself does not want, let him not do it to others.
[tr. Brooks/Brooks (1998)]

Adept Kung asked: "Is there any one word that could guide a person throughout life?"
The Master replied, "How about "shu": never impose on others what you would not choose for yourself.
[tr. Hinton (1998)]

Zigong asked, “Is there one word that can serve as a guide for one’s entire life?”
The Master answered, “Is it not ‘understanding’ ? Do not impose upon others what you yourself do not desire.”
[tr. Slingerland (2003)]

Zigong asked: "Is there a single word that can serve as the guide to conduct throughout one's life?"
The Master said, "It is perhaps the word shu. Do not impose on others what you yourself do not want."
[tr. Chin (2014); Chin translates shu as "treating others with an awareness that they, too, are alive with humanity"]

 
Added on 27-Sep-10 | Last updated 8-May-23
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In pursuit of virtue, do not be afraid to overtake your teacher.

[當仁、不讓於師。]
[当仁不让于师]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 15, verse 36 (15.36) (6th C. BC – 3rd C. AD) [tr. Leys (1997)]
    (Source)

(Source (Chinese) 1, 2). Modern numbering is 15.36; exceptions (mostly after Legge) noted below. Alternate translations:

Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher.
[tr. Legge (1861), 15.35]

Rely upon good-nature. 'Twill not allow precedence (even) to a teacher.
[tr. Jennings (1895), 15.35]

When the question is one of morality, a man need not defer to his teacher.
[tr. Ku Hung-Ming (1898), 15.35]

He upon whom a Moral duty devolves should not give way even to his Master.
[tr. Soothill (1910), 15.35]

He who has undertaken the way of Virtue does not yield place to his Teacher.
[tr. Soothill (1910), 15.35, alternate]

Manhood’s one's own, not leavable to teacher.
[tr. Pound (1933), 15.35]

When it comes to Goodness one need not avoid competing with one's teacher.
[tr. Waley (1938), 15.35]

He who is manhood at its best does not make way for the teacher.
[tr. Ware (1950)]

When faced with the opportunity to practice benevolence do not give precedence even to your teacher.
[tr. Lau (1979)]

When one is confronted by humaneness, one does not yield precedence to one's teacher.
[tr. Dawson (1993)]

Confronting an act of humanity, do not yield the precedence even to your teacher.
[tr. Huang (1997)]

One should not decline modestly to one's teacher when one faces the benevolent thing.
[tr. Cai/Yu (1998), # 420]

In striving to be authoritative in your conduct (ren), do not yield even to your teacher.
[tr. Ames/Rosemont (1998)]

With (ren), one need not defer to one's teacher.
[tr. Brooks/Brooks (1998)]

Abide in Humanity, and you need not defer to any teacher.
[tr. Hinton (1998)]

When it comes to being Good, defer to no one, not even your teacher.
[tr. Slingerland (2003)]

In matters of humaneness, do not defer even to your teacher.
[tr. Watson (2007)]

When encountering matters that involve the question of humaneness, do not yield even to your teacher.
[tr. Annping Chin (2014)]

When confronted with a challenge of upholding Ren virtue or not, one should not yield -- not even to his own teacher.
[tr. Li (2020), 15.37]

 
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It is enough that the language one uses gets the point across.

[辭、達而已矣]
[辞达而已矣]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 15, verse 41 (15.41) (6th C. BC – AD 3rd C.) [tr. Lau (1979)]
    (Source)

Currently identified as 15.41; older sources use the Legge numbering, as noted below. (Source (Chinese) 1, 2). Alternate translations:

In language it is simply required that it convey the meaning.
[tr. Legge (1861), 15.40]

In speaking, perspicuity is all that is needed.
[tr. Jennings (1895)], 15.40]

Language should be intelligible and nothing more.
[tr. Ku Hung-Ming (1898), 15.40]

In language, perspicuity is everything.
[tr. Soothill (1910), 15.40]

Words should be used simply for conveying the meaning, ornateness is not their aim.
[tr. Soothill (1910), alternate. 15.40]

Problem of style? Get the meaning across and then STOP.
[tr. Pound (1933), 15.40]

In official speeches all that matters is to get one's meaning through.
[tr. Waley (1938), 15.40]

Expressiveness is the only principle of language.
[tr. Lin Yutang (1938)]

It is enough that one’s words express fully one’s thought.
[tr. Ware (1950)]

In words, the purpose is simply to get one's point across.
[tr. Dawson (1993)]

Words are merely for communication.
[tr. Leys (1997)]

As long as speech conveys the idea, it suffices.
[tr. Huang (1997)]

It is enough that the words can express the meanings.
[tr. Cai/Yu (1998), #425]

In expressing oneself, it is simply a matter of getting the point across.
[tr. Ames/Rosemont (1998)]

The words should reach their goal, and nothing more.
[tr. Brooks/Brooks (1998)]

Language is insight itself.
[tr. Hinton (1998)]

Words should convey their point, and leave it at that.
[tr. Slingerland (2003)]

With words it is enough if they get the meaning across.
[tr. Watson (2007)]

The sole purpose of a language is to communicate messages and ideas. That is all.
[tr. Li (2020), 15.42]

 
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To be born enlightened: that is highest. To study and so become enlightened: that is next. To feel trapped and so study: that is third. To feel trapped and never study: that is the level of the common people, the lowest level.

[孔子曰、生而知之者、上也、學而知之者、次也、 困而學之、又其次也、困而不學、民斯爲下矣。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 16, verse 9 (16.9) (6th C. BC – AD 3rd C.) [tr. Hinton (1998)]
    (Source)

Brooks says this was interpolated into Book 16 at the time of Book 18. (Source (Chinese)). Alternate translations:

Those who are born with the possession of knowledge are the highest class of men. Those who learn, and so, readily, get possession of knowledge, are the next. Those who are dull and stupid, and yet compass the learning, are another class next to these. As to those who are dull and stupid and yet do not learn; -- they are the lowest of the people
[tr. Legge (1861), sec. 2]

They whose knowledge comes by birth are of all men the first (in understanding); they to whom it comes by study are next; men of poor intellectual capacity, who yet study, may be added as a yet inferior class; and lowest of all are they who are poor in intellect and never learn.
[tr. Jennings (1895)]

The highest class of men are those who are born with a natural understanding. The next class are those who acquire understanding by study and application. There are others again who are born naturally dull, but who yet by strenuous efforts, try to acquire understanding: such men may be considered the next class. Those who are born naturally dull and yet will not take the trouble to acquire understanding: such men are the lowest class of the people.
[tr. Ku Hung-Ming (1898)]

Those who have innate wisdom take the biggest rank. Those who acquire it by study rank next. Those who learn despite natural limitations come next. But those who are of limited ability and yet will not learn, -- these form the lowest class of men.
[tr. Soothill (1910)]

Those who know instinctively (as at birth) are the highest; those who study and find out, come next; those who are hampered and study come next. Those who are boxed in and do not study constitute the lowest people.
[tr. Pound (1933)]

Best are those who are born wise. Next are those who become wise by learning. After come those who have to toil painfully in order acquire learning. Finally, to the lowest class of the common people belong those who toil painfully without ever managing to learn.
[tr. Waley (1938)]

Those born with an understanding of the universe belong to the highest type of humanity. Those who understand it as the result of study come second. Those who study it with great difficulty come third. Because, owing to the difficulty, they do not study, the people come last.
[tr. Ware (1950)]

Those who are born with knowledge are the highest. Next come those who attain knowledge through stud. Next again come those who turn to study after having been vexed by difficulties. The common people, in so far as they make no effort to study even after having been vexed by difficulties, are the lowest.
[tr. Lau (1979)]

Those who know things from birth come first; those who know things from study come next; those who study things although the find them difficult come next to them; and those who do not study because they find things difficult, that is to say the common people, come last.
[tr. Dawson (1993)]

Those who have innate knowledge are the highest. Next come those who acquire knowledge through learning. Next again come those who learn through the trials of life. Lowest are the common people who go through the trials of life without learning anything.
[tr. Leys (1997)]

Those who know it at birth belong to the highest category; those who know it through learning belong to the second category; those hwo learn it when baffled belong to the third category; those who do not learn even when baffled -- such people belong to the lowest category.
[tr. Huang (1997)]

It is the first class that one gets the knowledge because of one's innateness, it is the second class that one gets the knowledge because of one's studying, it is the third class that one gets studying because of one's encountering the difficulty, and it is under the class that one who does not study even if one encounters difficulties.
[tr. Cai/Yu (1998), #435]

Knowledge (zhi 知) acquired through a natural propensity for it is its highest level; knowledge acquired through study is the next highest; something learned in response to difficulties encountered is again the next highest. But those among the common people who do not learn even when vexed with difficulties -- they are at the bottom of the heap.
[tr. Ames/Rosemont (1998)]

Those who know from birth are the highest, those who know it from study are next, those who despite difficulties study it are next after that. Those who in difficulties do not study: these are the lowest.
[tr. Brooks/Brooks (1998)]

Those who are born understanding it are the best; those who come to understand it through learning are second. Those who find it difficult to understand and yet persist in their studies come next. People who find it difficult to understand but do not even try to learn are the worst of all.
[tr. Slingerland (2003)]

Those born with understanding rank highest. Those who study and gain understanding come next. Those who face difficulties and yet study—they are next. Those who face difficulties but never study—they are the lowest type of people.
[tr. Watson (2007)]

Those who are born with knowledge are at the top. Next are those who acquire knowledge through learning. Behind them are those who have difficulties [absorbing knowledge] but are still determined to learn. And at the bottom are people who have difficulties [absorbing knowledge] and do not even attempt to learn.
[tr. Chin (2014)]

This appears to be the source of the following aphorism frequently attributed to Confucius, and recorded in James Wood, ed., Dictionary of Quotations (1893):

By three methods we may learn wisdom: First, by reflection, which is noblest; Second, by imitation, which is easiest; and third by experience, which is the bitterest.

For more discussion of that Wood "translation":
 
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It is only the very wisest and the very stupidest who never change.

[唯上知與下愚不移]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 17, verse 3 (17.3) (6th C. BC – 3rd C. AD) [tr. Soothill (1910)]
    (Source)

Some scholars recommend reading 17.2-3 together (I don't get it), and some actually merge them into a single verse; that is noted below. (Source (Chinese)). Alternate translations:

There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed.
[tr. Legge (1861)]

Only the supremely wise and the most deeply ignorant do not alter.
[tr. Jennings (1895)]

It is only men of the highest understanding and men of the grossest dullness, who do not change.
[tr. Ku Hung-Ming (1898)]

There are two classes that never change: the supremely wise and the profoundly stupid.
[Source (1906)]

Only the wisest and the dullest never change.
[tr. Soothill (1910), Alternate 1]

Only the uppermost wise and the lowermost stupid do not change.
[tr. Soothill (1910), Alternate 2]

Only those of highest intelligence, and lowest simplicity do not shift.
[tr. Pound (1933)]

It is only the very wisest and the very stupidest who cannot change.
[tr. Waley (1938)]

Only the highest and the lowest characters don’t change.
[tr. Lin Yutang (1938)]

The only ones who do not change are sages and idiots.
[tr. Ware (1950), 17.2]

It is only the most intelligent and the most stupid who are not susceptible to change.
[tr. Lau (1979)]

Only the most intelligent and the most stupid do not change.
[tr. Dawson (1993), 17.2]

Only the wisest and the stupidest never change.
[tr. Leys (1997)]

Only the highest of the wise and the lowest of the stupid do not change.
[tr. Huang (1997), 17.2]

Only the super wisdom and the infer stupidness cannot be changed.
[tr. Cai/Yu (1998), #443]

Only the most wise (zhi) and the most stupid do not move.
[tr. Ames/Rosemont (1998)]

It is the highest wisdom and the lowest stupidity that do not change.
[tr. Brooks/Brooks (1998), 17.2b]

Those of the loftiest wisdom and those of the basest ignorance: they alone never change.
[tr. Hinton (1998)]

Only the highest among the wise and the lowest among the stupid never change.
[tr. Watson (2007)]

Only the most intelligent and the most stupid are not inclined to change.
[tr. Annping Chin (2014)]

Only superior wisdom and extreme stupidity cannot be changed.
[tr. Li (2020)]

Only the supremely wise and the most deeply ignorant do not alter.
[Source]

Only the supremely wise and the abysmally ignorant do not change.

 
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Stuff yourself with food all day, never give your mind anything to do, and you’re a problem! There’s chess, isn’t there? There’s weiqi, isn’t there? — wiser at least to busy yourself with these.

[飽食終日、無所用心、難矣哉、不有博弈者乎、爲之猶賢乎已]
[饱食终日无所用心难矣哉不有博弈者乎为之犹贤乎已]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 17, verse 22 (17.22) (6th C. BC – AD 3rd C.) [tr. Watson (2007)]
    (Source)

There is varied discussion in footnotes as to the specific identity and nature of the game(s) Confucius references. The phrase bo yi or po yi (博弈) can be translated either as "to play chess" or "the game of bo and the game of yi." The game of bo was similar to weiqi (wei-ch'i) (or, in Japan, go; the game of yi was a game like chess, or a board game played with dice (shuanglu), the rules of which have been forgotten. There are also translators who assert it's the other way around, that bo or liubo is the game of chance, and yi was weiqi (go).

(Source (Chinese) 1, 2). Alternate translations:

Hard is it to deal with him, who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chess players? To be one of these would still be better than doing nothing at all.
[tr. Legge (1861)]

Ah, it is difficult to know what to make of those who are all day long cramming themselves with food and are without anything to apply their minds to! Are there no dice and chess players? Better, perhaps, join in that pursuit than do nothing at all!
[tr. Jennings (1895)]

It is a really bad case when a man simply eats his full meals without applying his mind to anything at all during the whole day. Are there not such things as gambling and games of skill? To do one of those things even is better than to do nothing at all.
[tr. Ku Hung-Ming (1898)]

How hard is the case of the man who stuffs himself with food the livelong day, never applying his mind to anything! Are there no checker or chess players? Even to do that is surely better than nothing at all.
[tr. Soothill (1910)]

Stuffing in food all day, nothing that he puts his mind on, a hard case! Don't chess players at least do something and have solid merit by comparison?
[tr. Pound (1933)]

Those who do nothing all day but cram themselves with food and never use their minds are difficult. Are there not games such as draughts? To play them would surely be better than doing nothing at all.
[tr. Waley (1938)]

I really admire a fellow who goes about the whole day with a well-fed stomach and a vacuous mind. How can one ever do it? I would rather that he play chess, which would seem to me to be better.
[tr. Lin Yutang (1938)]

To eat one’s full all day long without directing the mind to anything is, indeed, to be in difficulties! Even those who spend all their time at intricate games are to be reckoned of higher caliber.
[tr. Ware (1950), 17.20]

It is no easy matter for a man who always has a full stomach to put his mind to some use. Are there not such things as po and yi? Even playing these games is better than being idle.
[tr. Lau (1979)]

It is surely difficult to spend the whole day stuffing oneself with food and having nothing to use one's mind on. Are there not people who play bo and yi? Even such activity is definitely superior, is it not?
[tr. Dawson (1993), 17.20]

I cannot abide these people who fill their bellies all day long, without ever using their minds! Why can't they play chess? At least it would be better than nothing.
[tr. Leys (1997)]

Those who are stated with food all day without applying their minds to anything at all are difficult indeed! Are there no people who play double six and siege? Even doing those would be beter than to stop thinking altogether.
[tr. Huang (1997), 17.21]

Eating all day without thinking about anything, such persons are hard to be trained. Are not there some games? Even if playing some games, it is also better than having nothing to do.
[tr. Cai/Yu (1998), No. 462]

There are troubles ahead for those who spend their whole day filling their stomachs without ever exercising their heart-and-mind (xin). Are there not diversions such as the board games of bo and weiqi? Even playing those games would be better than nothing.
[tr. Ames/Rosemont (1998)]

One who eats his fill all day long, and never uses his mind on anything, is a difficult case. Are there not such things as gammon and chess? Would it not be better to play them?
[tr. Brooks/Brooks (1998), 17.20]

All day eating and never thinking: such people are serious trouble. Aren't there games to play, like go and chess? Even that is better than nothing. [tr. Hinton (1998), 17.21]

Spending the entire day filling himself with food, never once exercising his mind -- someone like this is a hard case indeed! Do we not have the games Bo and Yi? Even playing these games would be better than doing nothing.
[tr. Slingerland (2003)]

To spend the whole day stuffing yourself and not to put your mind to use at all -- this is hopeless behavior. Are there not such games as bo and yi? It would be better to play these games [than to do nothing at all].
[tr. Annping Chin (2014)]

If a person is well fed the whole day and does not use his brain on anything, it will be difficult for him to be of value in life. Are there poker games and chess? Playing these games is still more beneficial than doing nothing.
[tr. Li (2020)]

 
Added on 19-Sep-22 | Last updated 8-May-23
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The gentleman admires rightness above all. A gentleman who possessed courage but lacked a sense of rightness would create political disorder, while a common person who possessed courage but lacked a sense of rightness would become a bandit.

[君子義以爲上、君子有勇而無義、爲亂、小人有勇而無義、爲盜]
[君子义以为上君子有勇而无义为乱小人有勇而无义为盗]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 17, verse 23 (17.23) (6th C. BC – AD 3rd C.) [tr. Slingerland (2003)]
    (Source)

When asked if a gentleman (junzi) values valor. Annping Chin's notes suggest that the two uses of junzi are different: the first, speaking in general of a moral person, the second of a person of high status (vs the person of low status, xiaoren) following).

(Source (Chinese) 1, 2). Alternate translations:

The superior man holds righteousness to be of highest importance. A man in a superior situation, having valour without righteousness, will be guilty of insubordination; one of the lower people having valour without righteousness, will commit robbery.
[tr. Legge (1861)]

Righteousness he counts higher. A gentleman who is brave without being just may become turbulent; while a common person who is brave and not just may end in becoming a highwayman.
[tr. Jennings (1895)]

A gentleman esteems what is right as of the highest importance. A gentleman who has valour, but is without a knowledge and love of what is right, is likely to commit a crime. A man of the people who has courage, but is without the knowledge and love of what is right, is likely to become a robber.
[tr. Ku Hung-Ming (1898)]

Men of the superior class deem rectitude the highest thing. It is men of the superior class, with courage but without rectitude, who rebel. It is men of the lower class, with courage but without rectitude, who become robbers.
[tr. Soothill (1910)]

The proper man puts equity at the top, if a gentleman have courage without equity it will make a mess; if a mean man have courage without equity he will steal.
[tr. Pound (1933)]

A gentleman gives the first place to Right. If a gentleman has courage but neglects Right, he becomes turbulent. If a small man has courage but neglects Right, he becomes a thief.
[tr. Waley (1938)]

The perfect gentleman is given to justice and assigns to it first place. If the perfect gentleman possesses courage but not justice, there will be disorders. In the case of the mean man, there will be burglaries.
[tr. Ware (1950), 17.21]

For the gentleman it is morality that is supreme. Possessed of courage but devoid of morality, a gentleman will make trouble while a small man will be a brigand.
[tr. Lau (1979)]

Rightness the gentleman regards as paramount; for if a gentleman has courage but lacks a sense of right and wrong, he will cause political chaos; and if a small man has courage but lacks a sense of right and wrong, he will commit burglary.
[tr. Dawson (1993), 17.21]

A gentleman puts justice above everything. A gentleman who is brave but not just may become a rebel; a vulgar man who is brave but not just may become a bandit.
[tr. Leys (1997)]

The gentleman regards righteousness as supreme. A gentleman who possesses courage but wants righteousness will become rebel; a small man who possesses courage but wants righteousness will become a bandit. [tr. Huang (1997), 17.22]
A gentleman stresses the righteousness as a top rule. If a gentleman has the braveness but no righteousness, will be disordered. If a mean person has the braveness but no righteousness, will be a robber.
[tr. Cai/Yu (1998), No. 463]

In fact, the exemplary person gives first priority to appropriate conduct (yi). An exemplary person who is bold yet is lacking a sense of appropriateness will be unruly, while a petty person of the same cut will be a thief.
[tr. Ames/Rosemont (1998)]

With the gentleman, right comes before all else. If a gentleman has courage but lacks a sense of right, he will make a rebellion. If a little man has courage but lacks a sense of right, he will become a thief.
[tr. Brooks/Brooks (1998), 17:21]

The noble-minded honor Duty above all. In the noble-minded, courage without Duty leads to turmoil. In little people, courage without Duty leads to theft and robbery.
[tr. Hinton (1998), 17.22]

The gentleman holds rightness in highest esteem. A gentleman who possesses courage but lacks rightness will become rebellious. A petty man who possesses courage but lacks rightness will turn to thievery.
[tr. Watson (2007)]

The gentleman (junzi) puts rightness at the top. If a man of high status (junzi) has courage but not a sense of rightness, he will create political upheaval. If a lowly man has courage but not a sense of rightness, he will turn to banditry.
[tr. Annping Chin (2014)]

A Jun Zi's top objective is righteousness. If a Jun Zi has valor but acts against righteousness, he is prone to make trouble. If a Xiao Ren has valor but acts against righteousness, he is prone to commit crimes.
[tr. Li (2020)]

 
Added on 13-Sep-22 | Last updated 8-May-23
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If by the age of forty a man is still disliked there is no hope for him.

[年四十而見惡焉、其終也已。]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 17, verse 26 (17.26) (6th C. BC – AD 3rd C.) [tr. Lau (1979)]
    (Source)

(Source (Chinese)). Alternate translations:

When a man at forty is the object of dislike, he will always continue what he is.
[tr. Legge (1861)]

When a man meets with odium at forty, he will do so to the end.
[tr. Jennings (1895)]

If a man after forty is an object of dislike to men, he will continue to be so to the end of his days.
[tr. Ku Hung-Ming (1898)]

If a man reach forty and yet be disliked by his fellows, he will be so to the end.
[tr. Soothill (1910)]

Forty and disliked. He is at the end already; too late to alter.
[tr. Soothill (1910) - alternate 1]

At 40 a man's character is settled, and if he still be detested by his fellows, then here his end is reached.
[tr. Soothill (1910) - alternate 2]

If a man is hateful at forty he'll be so to the end.
[tr. Pound (1933)]

One who has reached the age of forty and is still disliked will be so till the end.
[tr. Waley (1938)]

It is all over for the man of forty who is held in aversion.
[tr. Ware (1950), 17.24]

If hateful things are seen in one at the age of forty, that is indeed how one will end up.
[tr. Dawson (1993)]

Whoever, by the age of forty, is still disliked, will remain so till the end.
[tr. Leys (1997)]

If, at forty, a man is still loathed, he is done for.
[tr. Huang (1997), 17.25]

If one is still disliked at his forty years of age, one is going to the end.
[tr. Cai/Yu (1998), No. 466]

The person who at age forty still evokes the dislike of others is a hopeless case.
[tr. Ames/Rosemont (1998)]

If he is forty and is still hated, he will probably be so until the end.
[tr. Brooks/Brooks (1998), 17.24]

If you reach forty and find it all hateful, you'll be that way to the death.
[tr. Hinton (1998), 17.25]

If, having reached the age of forty, you still find yourself despised by others, you will remain despised until the end of your days.
[tr. Slingerland (2003)]

Forty and hated by others -- and he’ll be so the rest of his life.
[tr. Watson (2007)]

If a person has reached forty but is still an outcast, he will not have much hope for the rest of his life.
[tr. Li (2020)]

 
Added on 5-Sep-22 | Last updated 8-May-23
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I have no use for the strictures of You must. You must not.

[無可無不可]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 18, verse 8 (18.8.5) (6th C. BC) [ed. Lao-Tse, tr. Hinton (1998)]
    (Source)

(Source (Chinese)). Alternate translations:

I have no course for which I am predetermined, and no course against which I am predetermined.
[tr. Legge (1861)]

I will take no liberties, I will have no curtailing of my liberty.
[tr. Jennings (1895); in the footnote he gives a more raw translation, "Without possibilities (or freedom to act) -- without impossibilities"]

With me there is no inflexible "thou shalt" or 'thou shalt not."
[tr. Soothill (1910)]

I have no categoric can and cannot.
[tr. Pound (1933)]

I have no "thou shalt" or "thou shalt not."
[tr. Waley (1938)]

I accept life as it comes. [tr. Ware (1950)]
I have no preconceptions about the permissible and the impermissible.
[tr. Lau (1979)]

I avoid saying what should or should not be done.
[tr. Dawson (1993)]

I follow no rigid prescriptions on what should, or should not, be done.
[tr. Leys (1997)]

I have neither favorable nor unfavorable situation. [tr. Huang (1997)]
I have not any stubborn positiveness or negation.
[tr. Cai/Yu (1998)]

I do not have presuppositions as to what may and may not be done.
[tr. Ames/Rosemont (1998)]

I have no "may" and no "may not."
[tr. Brooks/Brooks (1998)]

I have no preconceptions about what one can or cannot do.
[tr. Annping Chin (2014)]

This may be the source of Lin-Yutang, ed. The Wisdom of Confucius (1938):

The superior man goes through his life without any one preconceived course of action or any taboo. He merely decides for the moment what is the right thing to do.

 
Added on 1-Feb-04 | Last updated 8-May-23
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