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)]
Quotations about:
rectitude
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
“There’s a right thing to do,” Holden said.
“You don’t have a right thing, friend,” Miller said. “You’ve got a whole plateful of maybe a little less wrong.”
Daniel Abraham (b. 1969) American writer [pseud. James S. A. Corey (with Ty Franck), M. L. N. Hanover]
Leviathan Wakes, ch. 36 (2011) [with Ty Franck]
(Source)
We should strive only to think and speak rightly, without seeking to win others over to our own taste and opinions; that is too great an undertaking.
[Il faut chercher seulement à penser et à parler juste, sans vouloir amener les autres à notre goût et à nos sentiments; c’est une trop grande entreprise.]
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 1 “Of Works of the Mind [Des Ouvrages de l’Esprit],” § 2 (1.2) (1688) [tr. Stewart (1970), “Of Books”]
(Source)
(Source (French)). Alternate translations:
We must only endeavour to think and speak justly our selves, without aiming to bring others over to our taste and sentiment; We shall find that too great an enterprize.
[Bullord ed. (1696) "Of Polite Learning"]
We must only endeavour to think and speak justly our selves, without aiming to bring others over to our Taste and Sentiments; that would be too great an Enterprize.
[Curll ed. (1713), "Of Works of Wit and Eloquence"]
We must only endeavour to think and speak justly ourselves, without aiming to bring others over to our Taste and Sentiments; that would be too great an Enterprize.
[Browne ed. (1752), "Of Works of Genius"]
We should only endeavor to think and speak correctly ourselves, without wishing to bring others over to our taste and opinions; this would be too great an undertaking.
[tr. Van Laun (1885)]
For justice knows few so completely dedicated to her. Many praise her, but not for themselves; others follow her until danger threatens; and then the false deny her, and the political betray her.
[Que tiene pocos finos la entereza. Celébranla muchos, mas no por su casa; síguenla otros hasta el peligro; en él los falsos la niegan, los políticos la dissimulan.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 29 (1647) [tr. Fischer (1937)]
(Source)
(Source (Spanish)). Alternate translations:
Sure, [Reason] has not many Adherents. There are many who publish her praises, but will not admit her into their Houses. Others follow her as far as danger will permit; but when they come to that, some like false Friends deny her; and the rest, like Politicians, pretend they know her not.
[Flesher ed. (1685)]
What a scanty following has rectitude! Many praise it indeed, but -- for others. Others follow it till danger threatens; then the false deny it, the politic conceal it.
[tr. Jacobs (1892)]
Few are devoted to righteousness. Many celebrate her, but few visit her. Some follow her until things get dangerous. In danger, the false disown her and politicians cunningly disguise her.
[tr. Maurer (1992)]
What have I always believed? That on the whole, and by and large, if a man lived properly, not according to what any priests said, but according to what seemed decent and honest inside, then it would, at the end, more or less, turn out all right.
Terry Pratchett (1948-2015) English author
Small Gods (1992)
‘Tis rare, when riches cannot taint the mind.
[Ardua res haec est opibus non tradere mores.]
Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 11, epigram 5 (11.5.3) (AD 96) [tr. Killigrew (1695)]
(Source)
(Source (Latin)). Alternate translations:
Wealth to withstand, how arduous is the skill!
[tr. Elphinston (1782), Appendix to Book 1, ep. 12]
It is an arduous task to preserve morality from the corruption of riches.
[tr. Bohn's Classical (1859)]
'Tis a hard task not to surrender morality for riches.
[ed. Harbottle (1897)]
'Tis a hard task this, not to sacrifice manners to wealth.
[tr. Ker (1919)]
Riches sap morals.
[tr. Francis & Tatum (1924)]
It is a hard thing not to sacrifice morals to wealth.
[tr. Shackleton Bailey (1993)]
It is a hard business, not to compromise morals for riches.
[tr. Nisbet (2015)]
Blessed is he who has never been tempted; for he knows not the frailty of his rectitude.
Christopher Morley (1890-1957) American journalist, novelist, essayist, poet
Inward Ho!, ch. 1 (1923)
(Source)
You judge a war according to who is in the right as long as you have no interest in the outcome; if you’re one of the participants, or if the result is going to have a major effect on you, then you have to create the moral principles that put you in the right — that’s nothing new, everyone knows it.
Steven Brust (b. 1955) American writer, systems programmer
Dragon (1998)
Too rigid scruples are concealed pride.
[Zu strenge Ford’rung ist verborgner Stolz.]
Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist
Iphigenia auf Tauris, Act 4, sc. 4, l. 120 (1787)
I am here to represent humanity: it is by no means necessary that I should live, but it is by all means necessary that I should act rightly.
Incorporated into “Essential Principles of Religion,” Lecture, Congregational Society, Boston (16 Mar 1862).
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]