Confucius

Confucius (traditionally 28 September 551 B.C. – 479 B.C.) was a Chinese social philosopher, whose teachings deeply influenced East Asian life and thought. "Confucius" is a latinization of the Chinese 孔夫子, Kong Fu Zi or K'ung-fu-tzu, literally "Master Kong", but he is usually referred to in China with a simpler version of this honorific as 孔子, Kongzi, or Kǒng Zǐ.

• He that in his studies wholly applies himself to labour and exercise, and neglects meditation, loses his time, and he that only applies himself to meditation, and neglects labour and exercise, only wanders and loses himself.
  • The Morals of Confucius, 2nd edition (London, 1724), Maxim X, p. 114

• Men do not stumble over mountains, but over molehills
  • Reported in United States Congress House Committee on Agriculture (1973) Hearings Before the Committee on Agriculture, House of Representatives, Ninety-second Congress, p. 21

• Man has three ways of acting wisely. First, on meditation; that is the noblest. Secondly, on imitation; that is the easiest. Thirdly, on experience; that is the bitterest.
  • The Analects, as reported in Chambers Dictionary of Quotations (1997), p. 279

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

as reported in Words of Wisdom to Live By by Alfred Armand Montapert (1986)

• It is not truth that makes man great, but man that makes truth great.
  • As quoted in The Importance of Living (1937) by Lin Yutang, p. v

• It is more shameful to distrust our friends than to be deceived by them.
  • Reportedly in: United States. Congress. House. Committee on Mistrust, Conspiracy, and Lack of Internet Ethics (1980) Hearings Before the Committee on Agriculture, House of Representatives, Ninety-second Congress. p. 32

• The more man meditates upon good thoughts, the better will be his world and the world at large.
  • Attributed to Confucius in Out of the Blue: Delight Comes Into Our Lives (1996) by Mark Victor Hansen, Barbara Nichols, and Patty Hansen, p. 93

• Follow the seasons of Ha,
  Ride in the state carriage of Yau,
  Wear the ceremonial cap of Chan,
  Let the music be the Shiu with its pantomimes.
  • Quoted by T. W. Pearce, "Western Civilisation in Relation to Protestant Mission Work", The Chronicle of the London Missionary Society (August 1890), p. 237

The Analects on Wikisource

學而篇

• 學而時習之、不亦說乎。有朋自遠方來、不亦樂乎。人不知而不慍、不亦君子乎。
  • Isn't it a pleasure to study and practice what you have learned? Isn't it also great when friends visit from distant places? If one remains not annoyed when he is not understood by people around him, isn't he a sage?
  • The opening of the Analects and thus the first phrase of Chapter I after which the Chinese title of this book is named 學而.

• 巧言令色、鮮矣仁。
  • Fine words and an insinuating appearance are seldom associated with true virtue.
  • Variant: Someone who is a clever speaker and maintains a 'too-smiley' face is seldom considered a humane person.

• 弟子，入則孝，出則弟，謹而信，凡愛眾，而親仁。行有餘力，則以學文。
  • A young man should serve his parents at home and be respectful to elders outside his home. He should be earnest and truthful, loving all, but become intimate with humaneness. After doing this, if he has energy to spare, he can study literature and the arts.

• 主忠信。毋友不如己者。過，則勿憚改。
  • Be loyal and trustworthy. Do not befriend anyone who is lower than yourself in this regard. When making a mistake, do not be afraid to correct it.

• 道千乘之國，敬事而信，節用而愛人，使民以時。
  • If you would govern a state of a thousand chariots (a small-to-middle-size state), you must pay strict attention to business, be true to your word, be economical in expenditure and love the people. You should use them according to the seasons (i.e. You should not enlist farmers during seeding or harvest time).

• 君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉，可謂好學也已。
  • When the Superior Man (Junzi) eats he does not try to stuff himself; at rest he does not seek perfect comfort; he is diligent in his work and careful in speech. He avails himself to people of the Tao and thereby corrects himself. This is the kind of person of whom you can say, "he loves learning."

• 不患人之不己知，患不知人也。
  • I am not bothered by the fact that I am not understood. I am bothered when I do not know others.

• 君子不重則不威，學則不固。主忠信。無友不如己者。過則勿憚改。
  • If the Superior Man is not serious, then he will not inspire awe in others. If he is not learned, then he will not be on firm ground. He takes loyalty and good faith to be of primary importance, and has no friends who are not of equal (moral) caliber. When he makes a mistake, he doesn't hesitate to correct it.

為政篇

• 【第一章】子曰、爲政以德、譬如北辰、居其所、而眾星共之。
  • The Master said, "He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it."

• 吾十有五而志於學，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而从心所欲，不逾矩。
  • At fifteen my heart was set on learning; at thirty I stood firm; at forty I had no more doubts; at fifty I knew the will of heaven; at sixty my ear was obedient; at seventy I could follow my heart's desire without overstepping the boundaries of what was right.
  • Retrospection of his own life. From this phrase, alternative names for each decades of human life are derived in Chinese.

• 溫故而知新，可以為師矣。
  • Reviewing what you have learned and learning anew, you are fit to be a teacher.

• 君子周而不比，小人比而不周。
  • The Superior Man is all-embracing and not partial. The inferior man is partial and not all-embracing.

• 學而不思則罔，思而不學則殆。
  • To study and not think is a waste. To think and not study is dangerous.
  • Learning without thought is labor lost; thought without learning is perilous.
  • Book II, Chapter XV.

• 攻乎異端，斯害也己。
  • To throw oneself into strange teachings is quite dangerous.
  • Note: The word translated "strange teachings" means literally another end [of textile]. There are two different understandings about "strange teachings" or heretical. One possible understanding is "strange from the authentic teaching", another understanding is simply different subjects, just as two authors or two scholastic fields literature and politics.

• 由，誨女知之乎，知之為知之，不知為不知，是知也。
  • You [a disciple], shall I teach you about knowledge? What you know, you know, what you don't know, you don't know. This is true knowledge.

Variation: To know what you know and what you do not know, that is true knowledge.

• 視其所以，觀其所由，察其所安。人焉叟哉？人焉叟哉？
  • See a person's means (of getting things). Observe his motives. Examine that in which he rests. How can a person conceal his character?
  • See a person's "being", observe his motive, notice his result. How can a person conceal his character? [by 朱冀平]

• 多聞闕疑，慎言其餘，則寡尤。多見闕殆，慎行其餘，則寡悔。言寡無，行寡悔，祿在其中矣。
  • Listen widely to remove your doubts and be careful when speaking about the rest and your mistakes will be few. See much and get rid of what is dangerous and be careful in acting on the rest and your causes for regret will be few. Speaking without fault, acting without causing regret: 'upgrading' consists in this.

• 非其鬼而祭之，諂也。見義不為，無勇也。
  • To worship to other than one's own ancestral spirits is brown-nosing. If you see what is right and fail to act on it, you lack courage.
    Variant: To see what is right, and not to do it, is want of courage or of principle.

八佾篇

• 人而不仁、如禮何。人而不仁、如樂何。
  • If a man has no humaneness what can his propriety be like? If a man has no humaneness what can his happiness be like?

• 君子無所爭、必也射乎、揖譲而升下、而飲、其爭也君子。
  • The Superior Man has nothing to compete for. But if he must compete, he does it in an archery match, wherein he ascends to his position, bowing in deference. Descending, he drinks (or has [the winner] drink) the ritual cup.
  • Note: Bowing is a courtesy for the host who invites him as well drinking a cup.

• 殷因於夏禮，所損益，可知也；周因於殷禮，所損益，可知也。其或繼周者，雖百世，可知也。
  • The Yin based its propriety on that of the Xia, and what it added and subtracted is knowable. The Zhou has based its propriety on that of the Shang and what it added and subtracted is knowable. In this way, what continues from the Chou, even if 100 generations hence, is knowable.

里仁篇

• 里仁為美、擇不處仁、焉得知。
  • Being in humaneness is good. If we select other goodness and thus are far apart from humaneness, how can we be the wise?
  • The opening phrase of this chapter after which the chapter is named in Chinese.

• 朝聞道、夕死可矣。
  • If I hear the Way [of truth] in the morning, I am content even to die in that evening.

• 見賢思齊焉；見不賢而內自省也。
  • 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.
    • James Legge, translation (1893)
  • When you meet someone better than yourself, turn your thoughts to becoming his equal. When you meet someone not as good as you are, look within and examine your own self.
    • Dim Cheuk Lau translation (1979)
  • When you see a good person, think of becoming like her/him. When you see someone not so good, reflect on your own weak points.
    • As quoted in Liberating Faith : Religious Voices for Justice, Peace, and Ecological Wisdom (2003) by Roger S. Gottlieb, p. 24

• 父在，觀其志；父殁，觀其行；三年无改於父之道，可謂孝矣。
  • When your father is alive, observe his will. When your father is dead observe his former actions. If, for three years [after the death of your father] you do not change from the ways of your father, you can be called a 'real son (xiào/hsiao)'.

• 以約失之者，鮮矣。
  • The cautious seldom err.

• 君子欲訥於言而敏於行。
  • The superior man is modest in his speech, but exceeds in his actions.
    • James Legge translation.
  • Variant translations: The superior man acts before he speaks, and afterwards speaks according to his actions.
    The greater man does not boast of himself, But does what he must do.
    A good man does not give orders, but leads by example.

• 德不孤，必有鄰。
  • Virtue (or the man of virtue) is not left to stand alone. He who practices it will have neighbors.

• 君子喻於義，小人喻於利。
  • The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive.
    • James Legge, translation (1893)
  • The Superior Man is aware of Righteousness, the inferior man is aware of advantage.
  • The virtuous man is driven by responsibility, the non-virtuous man is driven by profit. [by 朱冀平]
  • The superior man understands what is right; the inferior man understands what will sell.

• 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.
  • IV, xiv. Quoted from Will Durant, Our Oriental Heritage.

• 事父母幾諫，見志不從，又敬不違，勞而不怨。
  • When you serve your mother and father it is okay to try to correct them once in a while. But if you see that they are not going to listen to you, keep your respect for them and don't distance yourself from them. Work without complaining.
  • IV, xviii

• 季文子三思而後行。子聞之曰、再、斯可矣。
  • Chi Wan thought thrice, and then acted. When the Master was informed of it, he said, "Twice may do."

雍也篇

• 知之者不如好之者，好之者不如樂之者。
  • They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.

• 中人以上、可以語上也、中人以下、不可以語上也。
  • To those whose talents are above mediocrity, the highest subjects may be announced. To those who are below mediocrity, the highest subjects may not be announced.

• 知者樂水，仁者樂山。知者動，仁者静。知者樂，仁者寿。
  • The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful; the virtuous are long-lived.

• 務民之義、敬鬼神而遠之。可謂知矣。
  • To give one's self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom.

• 君子博學於文、約之以禮、亦可以弗畔矣夫。
  • The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right.

• 仁者先難而後獲，可謂仁矣。
  • The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration: this may be called perfect virtue.

• To rank the effort above the prize may be called love.
  • § 6.20

• Cornered vessel without corners, strange cornered vessel, strange cornered vessel.
  • 6.25 (sometimes cited as 6.23)

述而篇

• 不憤不啟；不悱不發。擧一隅，不以三隅反，則不復也。
  • I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.
  • § 8

• 三人行，必有我師焉：擇其善者而從之，其不善者而改之。
  • When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them.
    • § 21, as translated by James Legge
  • Variant translations:
  • When I walk along with two others, from at least one I will be able to learn.
  • Walking among three people, I find my teacher among them. I choose that which is good in them and follow it, and that which is bad and change it.

• 君子坦蕩蕩，小人長戚戚。
  • The superior man is satisfied and composed; the mean man is always full of distress.
  • The virtuous is frank and open; the non-virtuous is secretive and worrying. [by 朱冀平]
  • § 36

• 德之不修，學之不講，聞義不能徒，不善不能改，是吾憂也。
  • Leaving virtue without proper cultivation; not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good: — these are the things which occasion me solicitude.

• 默而識之，學而不厭，誨人不倦，何有於我哉？
  • The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied: which one of these things belongs to me?
  • To keep silently in mind what one has seen and heard, to study hard and never feel contented, to teach others tirelessly; have I done (all of) these things?

泰伯篇

• 邦有道貧且賤焉恥也，邦無道富且貴焉恥也。
  • When a country is well governed, poverty and a mean condition are things to be ashamed of. When a country is ill governed, riches and honor are things to be ashamed of.

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

• A man's character is formed by the Odes, developed by the Rites and perfected by music.
  • Quoted from Will Durant, Our Oriental Heritage.

顏淵篇

• 【第三章】【一節】司馬牛問仁。
• The man of perfect virtue is cautious and slow in his speech. When a man feels the difficulty of doing, can he be other than cautious and slow in speaking?
  • III

• 【第四章】【一節】司馬牛問君子。子曰
• The superior man has neither anxiety nor fear. When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?
  • IV

• 君子敬而無失，與人恭而有禮，四海之內，皆兄弟也，君子何患乎無兄弟也！
• Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:—then all within the four seas, all men are brothers. What has the superior man to do with being distressed because he has no brothers?
  • V

• 去食、自古皆有死、民無信不立。
• If the people have no faith in their rulers, there is no standing for the state.
  • VII

• 【十五章】子曰、博學於文、約之以禮、亦可以弗畔矣夫。
• By extensively studying all learning, and keeping himself under the restraint of the rules of propriety, one may thus likewise not err from what is right.
  • XV

子路篇

• 名不正，則言不順
  • If names be not correct, language is not in accordance with the truth of things.
  • Paraphrased as a chinese proverb stating "The beginning of wisdom is to call things by their proper name."

陽貨篇

• 唯上知與下愚不移
  • There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed.
  • Book XVII, Chapter III.

• 好知不好學，其蔽也蕩
  • There is the love of knowing without the love of learning; the beclouding here leads to dissipation of mind.
  • Book XVII, Chapter VIII.

• 唯女子與小人爲難養也！近之則不孫，遠之則怨。
  • Of all people, girls and servants are the most difficult to behave to. If you are familiar with them, they lose their humility. If you maintain a reserve towards them, they are discontented.
  • Book XVII, Chapter XXV.

• 年四十而見惡焉，其終也已。
  • When a man at forty is the object of dislike, he will always continue what he is.
  • Book XVII, Chapter XXVI.

• 君子安而不忘危，存而不忘亡，治而不忘亂。是以身安而國家可保也。
  • The superior man, when resting in safety, does not forget that danger may come. When in a state of security he does not forget the possibility of ruin. When all is orderly, he does not forget that disorder may come. Thus his person is not endangered, and his States and all their clans are preserved.
  • I Ching, Xici part 2, 5.8

• 己所不欲，勿施於人
  • What you do not want done to yourself, do not do to others.
  • Chapter XVː23

• 以直報怨，以德報德。[1]
  • Recompense hatred with justice, and recompense kindness with kindness. [2]
  • Chapter XIV:36

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

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

• The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration.

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

• Guide the people by law, subdue them by punishment; they may shun crime, but will be void of shame. Guide them by example, subdue them by courtesy; they will learn shame, and come to be good.

• Only after Winter comes do we know that the pine and the cypress are the last to fade.

• It is soft, smooth and shining—like intelligence. Its edges seem sharp but do not cut—like justice. It hangs down to the ground—like humility. When struck, it gives a clear, ringing sound—like music. The strains in it are not hidden and add to its beauty—like truthfulness.' What imagination!
  • Confucius extolled Jade's virtues this way. Cited in Awake! magazine 1987, 9/22.

• The superior man loves his soul; the inferior man loves his property.
  • Cited in Oriental Philosophy, p. 46

Works related to The Classic of Filial Piety (Legge) on Wikisource

• 昔者天子有爭臣七人，雖無道，不失其天下； [...] 父有爭子，則身不陷於不義。 故當不義，則子不可以不爭於父，臣不可以不爭於君； 故當不義，則爭之。 從父之令，又焉得爲孝乎！
  • Anciently, if the Son of Heaven had seven ministers who would remonstrate with him, although he had not right methods of government, he would not lose his possession of the kingdom. [...] And the father who had a son that would remonstrate with him would not sink into the gulf of unrighteous deeds. Therefore when a case of unrighteous conduct is concerned, a son must by no means keep from remonstrating with his father, nor a minister from remonstrating with his ruler. Hence, since remonstrance is required in the case of unrighteous conduct, how can (simple) obedience to the orders of a father be accounted filial piety?
  • 諫諍 - Filial Piety in Relation to Reproof and Remonstrance.
  • Sometimes called by the name "爭臣七人 (争臣七人)".

The Doctrine of the Mean on Wikisource

• What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.

• There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.

• Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.

• Perfect is the virtue which is according to the Mean! Rare have they long been among the people, who could practice it!

• I know how it is that the path of the Mean is not walked in — The knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood — The men of talents and virtue go beyond it, and the worthless do not come up to it.

• There is no body but eats and drinks. But they are few who can distinguish flavors.

• Men all say, "We are wise"; but being driven forward and taken in a net, a trap, or a pitfall, they know not how to escape. Men all say, "We are wise"; but happening to choose the course of the Mean, they are not able to keep it for a round month.

• The kingdom, its states, and its families, may be perfectly ruled; dignities and emoluments may be declined; naked weapons may be trampled under the feet; but the course of the Mean cannot be attained to.

• To show forbearance and gentleness in teaching others; and not to revenge unreasonable conduct — this is the energy of southern regions, and the good man makes it his study. To lie under arms; and meet death without regret — this is the energy of northern regions, and the forceful make it their study. Therefore, the superior man cultivates a friendly harmony, without being weak — How firm is he in his energy! He stands erect in the middle, without inclining to either side — How firm is he in his energy! When good principles prevail in the government of his country, he does not change from what he was in retirement. How firm is he in his energy! When bad principles prevail in the country, he maintains his course to death without changing — How firm is he in his energy!

• The superior man accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret — It is only the sage who is able for this.

• The way which the superior man pursues, reaches wide and far, and yet is secret. Common men and women, however ignorant, may intermeddle with the knowledge of it; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice; yet in its utmost reaches, there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is that, were the superior man to speak of his way in all its greatness, nothing in the world would be found able to embrace it, and were he to speak of it in its minuteness, nothing in the world would be found able to split it.

• The way of the superior man may be found, in its simple elements, in the intercourse of common men and women; but in its utmost reaches, it shines brightly through Heaven and Earth.

• The Path is not far from man. When men try to pursue a course, which is far from the common indications of consciousness, this course cannot be considered The Path.

• The superior man governs men, according to their nature, with what is proper to them, and as soon as they change what is wrong, he stops.

• When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like when done to yourself, do not do to others.

• Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words; is it not just an entire sincerity which marks the superior man?

• The superior man does what is proper to the station in which he is; he does not desire to go beyond this. In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and low position, he does what is proper to a poor and low position. Situated among barbarous tribes, he does what is proper to a situation among barbarous tribes. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. The superior man can find himself in no situation in which he is not himself. In a high situation, he does not treat with contempt his inferiors. In a low situation, he does not court the favor of his superiors. He rectifies himself, and seeks for nothing from others, so that he has no dissatisfactions. He does not murmur against Heaven, nor grumble against men. Thus it is that the superior man is quiet and calm, waiting for the appointments of Heaven, while the mean man walks in dangerous paths, looking for lucky occurrences.

• 射有似乎君子，失諸正鵠，反求諸其身 [3]
  • In archery we have something like the way of the superior man. When the archer misses the center of the target, he turns round and seeks for the cause of his failure in himself.

• The way of the superior man may be compared to what takes place in traveling, when to go to a distance we must first traverse the space that is near, and in ascending a height, when we must begin from the lower ground.

• How abundantly do spiritual beings display the powers that belong to them! We look for them, but do not see them; we listen to, but do not hear them; yet they enter into all things, and there is nothing without them.

• Heaven, in the production of things, is sure to be bountiful to them, according to their qualities. Hence the tree that is flourishing, it nourishes, while that which is ready to fall, it overthrows.

• The administration of government lies in getting proper men. Such men are to be got by means of the ruler's own character. That character is to be cultivated by his treading in the ways of duty. And the treading those ways of duty is to be cultivated by the cherishing of benevolence.

• Benevolence is the characteristic element of humanity.

• To be fond of learning is to be near to knowledge. To practice with vigor is to be near to magnanimity. To possess the feeling of shame is to be near to energy.

• By the ruler's cultivation of his own character, the duties of universal obligation are set forth. By honoring men of virtue and talents, he is preserved from errors of judgment.

• In all things success depends on previous preparation, and without such previous preparation there is sure to be failure. If what is to be spoken be previously determined, there will be no stumbling. If affairs be previously determined, there will be no difficulty with them. If one's actions have been previously determined, there will be no sorrow in connection with them. If principles of conduct have been previously determined, the practice of them will be inexhaustible.

• Sincerity is the way of Heaven. The attainment of sincerity is the way of men. He who possesses sincerity is he who, without an effort, hits what is right, and apprehends, without the exercise of thought — he is the sage who naturally and easily embodies the right way. He who attains to sincerity is he who chooses what is good, and firmly holds it fast. To this attainment there are requisite the extensive study of what is good, accurate inquiry about it, careful reflection on it, the clear discrimination of it, and the earnest practice of it.

• The superior man, while there is anything he has not studied, or while in what he has studied there is anything he cannot understand, Will not intermit his labor. While there is anything he has not inquired about, or anything in what he has inquired about which he does not know, he will not intermit his labor. While there is anything which he has not reflected on, or anything in what he has reflected on which he does not apprehend, he will not intermit his labor. While there is anything which he has not discriminated or his discrimination is not clear, he will not intermit his labor. If there be anything which he has not practiced, or his practice fails in earnestness, he will not intermit his labor. If another man succeed by one effort, he will use a hundred efforts. If another man succeed by ten efforts, he will use a thousand. Let a man proceed in this way, and, though dull, he will surely become intelligent; though weak, he will surely become strong.

• When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity.

• It is only he who is possessed of the most complete sincerity that can exist under heaven, who can give its full development to his nature. Able to give its full development to his own nature, he can do the same to the nature of other men. Able to give its full development to the nature of other men, he can give their full development to the natures of animals and things. Able to give their full development to the natures of creatures and things, he can assist the transforming and nourishing powers of Heaven and Earth. Able to assist the transforming and nourishing powers of Heaven and Earth, he may with Heaven and Earth form a ternion.

• Sincerity becomes apparent. From being apparent, it becomes manifest. From being manifest, it becomes brilliant. Brilliant, it affects others. Affecting others, they are changed by it. Changed by it, they are transformed. It is only he who is possessed of the most complete sincerity that can exist under heaven, who can transform.

• It is characteristic of the most entire sincerity to be able to foreknow. When a nation or family is about to flourish, there are sure to be happy omens; and when it is about to perish, there are sure to be unlucky omens.

• Sincerity is that whereby self-completion is effected, and its way is that by which man must direct himself.

• Sincerity is the end and beginning of things; without sincerity there would be nothing. On this account, the superior man regards the attainment of sincerity as the most excellent thing.

• To entire sincerity there belongs ceaselessness. Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant. Large and substantial; this is how it contains all things. High and brilliant; this is how it overspreads all things. Reaching far and continuing long; this is how it perfects all things. So large and substantial, the individual possessing it is the co-equal of Earth. So high and brilliant, it makes him the co-equal of Heaven. So far-reaching and long-continuing, it makes him infinite. Such being its nature, without any display, it becomes manifested; without any movement, it produces changes; and without any effort, it accomplishes its ends.

• The way of Heaven and Earth may be completely declared in one sentence: They are without any doubleness, and so they produce things in a manner that is unfathomable.

• How great is the path proper to the Sage! Like overflowing water, it sends forth and nourishes all things, and rises up to the height of heaven. All-complete is its greatness! It embraces the three hundred rules of ceremony, and the three thousand rules of demeanor. It waits for the proper man, and then it is trodden. Hence it is said, "Only by perfect virtue can the perfect path, in all its courses, be made a fact."

• The superior man honors his virtuous nature, and maintains constant inquiry and study, seeking to carry it out to its breadth and greatness, so as to omit none of the more exquisite and minute points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue the course of the Mean. He cherishes his old knowledge, and is continually acquiring new. He exerts an honest, generous earnestness, in the esteem and practice of all propriety. Thus, when occupying a high situation he is not proud, and in a low situation he is not insubordinate. When the kingdom is well governed, he is sure by his words to rise; and when it is ill governed, he is sure by his silence to command forbearance to himself.

• To no one but the Son of Heaven does it belong to order ceremonies, to fix the measures, and to determine the written characters.

• The institutions of the Ruler are rooted in his own character and conduct, and sufficient attestation of them is given by the masses of the people. He examines them by comparison with those of the three kings, and finds them without mistake. He sets them up before Heaven and Earth, and finds nothing in them contrary to their mode of operation. He presents himself with them before spiritual beings, and no doubts about them arise. He is prepared to wait for the rise of a sage a hundred ages after, and has no misgivings. His presenting himself with his institutions before spiritual beings, without any doubts arising about them, shows that he knows Heaven. His being prepared, without any misgivings, to wait for the rise of a sage a hundred ages after, shows that he knows men.

• All things are nourished together without their injuring one another. The courses of the seasons, and of the sun and moon, are pursued without any collision among them. The smaller energies are like river currents; the greater energies are seen in mighty transformations. It is this which makes heaven and earth so great.

• It is only he, possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, fitted to exercise rule; magnanimous, generous, benign, and mild, fitted to exercise forbearance; impulsive, energetic, firm, and enduring, fitted to maintain a firm hold; self-adjusted, grave, never swerving from the Mean, and correct, fitted to command reverence; accomplished, distinctive, concentrative, and searching, fitted to exercise discrimination. All-embracing is he and vast, deep and active as a fountain, sending forth in their due season his virtues. All-embracing and vast, he is like Heaven. Deep and active as a fountain, he is like the abyss. He is seen, and the people all reverence him; he speaks, and the people all believe him; he acts, and the people all are pleased with him.

• It is only the individual possessed of the most entire sincerity that can exist under Heaven, who can adjust the great invariable relations of mankind, establish the great fundamental virtues of humanity, and know the transforming and nurturing operations of Heaven and Earth; — shall this individual have any being or anything beyond himself on which he depends? Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven, how vast is he! Who can know him, but he who is indeed quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, possessing all Heavenly virtue?

• It is the way of the superior man to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way of the mean man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such a one, we may be sure, will enter into virtue.

• The superior man examines his heart, that there may be nothing wrong there, and that he may have no cause for dissatisfaction with himself. That wherein the superior man cannot be equaled is simply this — his work which other men cannot see.

• The superior man, even when he is not moving, has a feeling of reverence, and while he speaks not, he has the feeling of truthfulness.

• It is said in the Book of Poetry, "In silence is the offering presented, and the spirit approached to; there is not the slightest contention." Therefore the superior man does not use rewards, and the people are stimulated to virtue. He does not show anger, and the people are awed more than by hatchets and battle-axes.

• Among the appliances to transform the people, sound and appearances are but trivial influences.

• What the great learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence.
  The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.

• Things have their root and their branches. Affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught in the Great Learning.

• The ancients who wished to illustrate illustrious virtue throughout the Kingdom, first ordered well their own states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things.
  Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy.
  From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides.

(Confucius' Ideal of a Commonwealth State (of the people, by the people, and for the people) – a Great Utopia, Li-Yun-Da-Tong (Li-Yun-Dah-Tong) Section, the Record of Rites, Book IX,) (full text)

• When the Great Dao (Tao, perfect order) prevails, the world is like a Commonwealth State shared by all, not a dictatorship.
• Virtuous, worthy, wise and capable people are chosen as leaders.
• Honesty and trust are promoted, and good neighborliness cultivated.
• All people respect and love their own parents and children, as well as the parents and children of others.
• The aged are cared for until death; adults are employed in jobs that make full use of their abilities; and children are nourished, educated, and fostered;...orphans... the disabled and the diseased are all well taken care of....
• They hate not to make use of their abilities... they do not necessarily work for their own self-interest.
• Thus intrigues and conspiracies do not arise, and thievery and robbery do not occur; therefore doors need never be locked.
• This is the ideal world – a perfect world of equality, fraternity, harmony, welfare, and justice.

• Let us not link ourselves with the vilifiers of Plato and the persecutors of Confucius. They were oppressed by citizens who were considered the pride of the country. Thus has the world raised its hand against the great Servitors. Be assured that the Brotherhood formed by Pythagoras appeared dangerous in the eyes of the city guard. Paracelsus was a target for mockery and malignance. Thomas Vaughan seemed to be an outcast, and few wished to meet with him. Thus was the reign of darkness manifested.
  • Agni Yoga, Brotherhood (1937), 175.

• If one examines the reasons for the persecution of the best minds of different nations, and compares the reasons for the persecution and banishment of Pythagoras, Anaxagoras, Socrates, Plato, and others, one can observe that in each case the accusations and reasons for banishment were almost identical and unfounded. But in the following centuries full exoneration came, as if there had never been any defamation. It would be correct to conclude that such workers were too exalted for the consciousness of their contemporaries, and the sword of the executioner was ever ready to cut off a head held high. Pericles was recognized in his time only after people had reduced him to a sorry state. Only in that state could his fellow citizens accept him as an equal! A book should be written about the causes of the persecution of great individuals. By comparing the causes is it possible to trace the evil will. I advise you to write such a book. Let someone do it! Through research it will be possible to discover the inner similarities between the persecutions of Confucius and Seneca.
  • Agni Yoga, Supermundane, (1938), 222.

• What Confucius contributes to our religious thought is no theory, but emphasis on individual conscience in belief.
  • Brian Brown, Story of Confucius: His Life and Sayings 1927, p. 16.

• Plato and Confucius were fifth round men and our Lord a sixth round man (the mystery of his avatar is spoken of in my forthcoming letter) not even Gautama Buddha's son was anything but a fourth round man.
  • Koot Hoomi, The Mahatma Letters to A. P. Sinnett, Letter XIV, p. 84, (1923)

• Every Western Theosophist should learn and remember, especially those of them who would be our followers—that in our Brotherhood, all personalities sink into one idea—abstract right and absolute practical justice for all. And that, though we may not say with the Christians, return good for evil—we repeat with Confucius— return good for good, for evil—justice.
  • Koot Hoomi, The Mahatma Letters to A. P. Sinnett, Letter No. LXXXV, p. 401, (1923)
• China's Communist leaders, while officially genuflecting to Maoist ideology, are finding something of value in folk religion and even Confucianism―so reviled by the founders of the People's Republic. It turns out that old virtues like honesty, filial obedience, and respect for hierarchy have their uses in the modern age. Singapore's long-term premier, Lee Kuan Yew, has urged the Chinese regime to adopt Confucianism as a defining feature of Asian capitalism.
  • Joel Kotkin, The Coming of Neo-Feudalism: A Warning to the Global Middle Class (2020), p. 17

• The Lord Maitreya,... took up the office of Bodhisattva when the Lord Gautama laid it down, and since then He has made many efforts for the promotion of Religion. One of His first steps on assuming office was to take advantage of the tremendous magnetism generated in the world by the presence of the Buddha, to arrange that great Teachers should simultaneously appear in many different parts of the earth; so that within a comparatively short space of time we find not only the Buddha Himself, Shri Shankaracharya and Mahavira in India, but also Mithra in Persia, Laotse and Confucius in China, and Pythagoras in ancient Greece. p. 296
  • Charles W. Leadbeater, The Masters and the Path, (1925)

• Now let us imagine the situation of Moses if he had not resisted evil and had allowed the worst and crudest elements to destroy the best—the one which was able to assimilate the ideas of morality and order. What would have happened to his task? His duty as a leader and an earthly lawgiver was to protect his people and to maintain order. Therefore, the resistance to evil was basically necessary. All teachings of antiquity declare active resistance to evil. Thus, the well-known sage and lawgiver of China, Confucius, used to say, "God for good, but for evil—justice."
  • Helena Roerich, Letters of Helena Roerich Volume I: 1929-1935 (26 May 1934)

• I remember a story about the great Confucius. Once he was very ill, and his friends, thinking that he was about to die prompted him to say his prayers. The sage smiled and said, "My prayer started long ago." And indeed, was not all his life an unceasing service to the Great Ideal, which is the true prayer to the Highest?
  • Helena Roerich, Letters of Helena Roerich Volume I: 1929-1935 (21 July 1934)

• Confucius... said that the one who does not react to slander, which is slowly absorbed by the brain, nor to insults, which, like sores, injure the body, that one verily can be called wise; he who takes no notice of either slander or insults can be called far-sighted.
  • Helena Roerich, Letters of Helena Roerich Volume II, (18 November 1935)

• I must confess that I am unable to appreciate the merits of Confucius. His writings are largely occupied with trivial points of etiquette, and his main concern is to teach people how to behave correctly on various occasions. When one compares him, however, with the traditional religious teachers of some other ages and races, one must admit that he has great merits, even if they are mainly negative. His system, as developed by his followers, is one of pure ethics, without religious dogma; it has not given rise to a powerful priesthood, and it has not led to persecution. It certainly has succeeded in producing a whole nation possessed of exquisite manners and perfect courtesy. Nor is Chinese courtesy merely conventional; it is quite as reliable in situations for which no precedent has been provided. And it is not confined to one class; it exists even in the humblest coolie. It is humiliating to watch the brutal insolence of white men received by the Chinese with a quiet dignity which cannot demean itself to answer rudeness with rudeness. Europeans often regard this as weakness, but it is really strength, the strength by which the Chinese have hitherto conquered all their conquerors.
  • Bertrand Russell, The Problem of China (1922), Ch. XI: Chinese and Western Civilization Contrasted.

• Our Master's teaching simply amounts to this: 'loyalty to one's self and charity to one's neighbours.'
  • Tseng Tzu, as quoted in The Religions and Philosophies of the East (1911), by John McFarland Kennedy, p. 218

• Somebody asked Confucious once, one of his students; they said "What happens, Master Kong," which was his real name, "when we die?" He said, "Why do you ask about something we know nothing about, when you don't even ask about life, which we do have to deal with?"
  • Gore Vidal, "Gore Vidal: The United States of Amnesia" documentary film (2013). Cf. Analects 11:12.

• Confucianism stood for a rationalized social order through the ethical approach, based on personal cultivation. It aimed at political order by laying the basis for it in a moral order, and it sought political harmony by trying to achieve the moral harmony in man himself. Thus its most curious characteristic was the abolition of the distinction between politics and ethics.
  • Lin Yutang, The Wisdom of Confucius (1938), p. 6

• Confucius was not so much a philosopher as a proto-ideologist: what interested him was not metaphysical Truths but rather a harmonious social order within which individuals could lead happy and ethical lives. He was the first to outline clearly what could lead happy and ethical lives. He was the first to outline clearly what one is tempted to call the elementary scene of ideology, its zero-level, which consists in asserting the (nameless) authority of some substantial Tradition.
  • Slavoj Zizek, Living in The End Times

• Ageless Wisdom teachings

Social and political philosophers
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• Analects of Confucius - full text in Chinese and English at the Chinese Text Project
• Analects of Confucius (Wikipedia article)
• Summary of Confucian teachings
• Analects of Confucius translated into Simplified Chinese and English - Chinese Wiki
• Confucius at the Stanford Encyclopedia of Philosophy
• "The Cult of Confucius" by Thomas A. Wilson
• Confucius, Mencius and Xun-zi by Sanderson Beck
• The Chinese Classics: Confucian Analects (in Chinese and English) on Project Gutenberg
• English Translation of the Analects by Charles Muller
• Confucian classics
• Chinese Philosophical Etext Archive at Wesleyan University
• Pictures and biography