Wisdom

Analects 17.8

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Original Text:

子曰由也女闻六言六蔽矣乎对曰未也居吾语女好仁不好学其蔽也愚好知不好学其蔽也荡好信不好学其蔽也贼好直不好学其蔽也绞好勇不好学其蔽也乱好刚不好学其蔽也狂

Translation:

Other Translations:

The Master said, “Zilu! Have you heard about the six [virtuous] words and their six corresponding vices?”

Zilu replied, “I have not.”

“Sit! I will tell you about them.

“Loving Goodness without balancing it with a love for learning will result in the vice of foolishness. Loving wisdom without balancing it with a love for learning will result in the vice of deviance. Loving trustworthiness without balancing it with a love for learning will result in the vice of harmful rigidity. Loving uprightness without balancing it with a love for learning will result in the vice of intolerance. Loving courage without balancing it with a love for learning will result in the vice of unruliness. Loving resoluteness without balancing it with a love for learning will result in the vice of willfulness.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, You (Zilu), have you heard of the six terms and the six flaws attending them?

Zilu replied, No, not yet.

Sit down, said the Master, and I will tell you. Love of humaneness without love of study invites the flaw of foolishness. Love of understanding without love of study invites the flaw of recklessness. Love of trustworthiness without love of study invites the flaw of injurious behavior. Love of uprightness without love of study invites the flaw of bluntness. Love of bravery without love of study invites the flaw of riotousness. Love of firmness without love of study invites the flaw of irrational action.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 15.33

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Original Text:

子曰知及之仁不能守之虽得之必失之知及之仁能守之不庄以涖之则民不敬知及之仁能守之庄以涖之动之不以礼未善也

Translation:

Other Translations:

The Master said, “If your wisdom reaches it, but your Goodness cannot protect it, then even though you may have attained it, you are sure to eventually lose it. If your wisdom reaches it, and your Goodness is able to protect it, but you cannot manifest it with dignity, then the common people will not be respectful. If your wisdom reaches it, your Goodness is able to protect it, and you can manifest it with dignity, but you do not use ritual to put it into motion, it will never be truly excellent.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, You might have sufficient knowledge to gain a position, but if you do not have the humaneness needed to hold on to it, then although you gain it, you will surely lose it. You might have sufficient knowledge to gain a position and the humaneness needed to hold on to it, but if you do not administer it with dignity, the common people will not respect you. You might have sufficient knowledge to gain a position, the humaneness needed to hold on to it, and may administer it with dignity, but if your actions do not accord with ritual, the results will be less than good.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 12.22

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Original Text:

樊迟问仁子曰爱人问知子曰知人樊迟未达子曰举直错诸枉能使枉者直樊迟退见子夏曰乡也吾见于夫子而问知子曰举直错诸枉能使枉者直何谓也子夏曰富哉言乎舜有天下选于众举皋陶不仁者远矣汤有天下选于众举伊尹不仁者远矣

Translation:

Other Translations:

Fan Chi asked about Goodness.

The Master replied, “Care for others.”

He then asked about wisdom.

The Master replied, “Know others.”

Fan Chi still did not understand, so the Master elaborated: “Raise up the straight and apply them to the crooked, and the crooked will be made straight.”

Fan Chi retired from the Master’s presence. Seeing Zixia, he said, “Just before I asked the Master about wisdom, and he replied, ‘Raise up the straight and apply them to the crooked, and the crooked will be made straight.’ What did he mean by that?”

Zixia answered, “What a wealth of instruction you have received! When Shun ruled the world, he selected from amongst the multitude, raising up Gao Yao, and those who were not Good then kept their distance. When Tang ruled the world, he selected from amongst the multitude, raising up Yi Yin, and those who were not Good then kept their distance.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Fan Chi asked about humaneness. The Master said, Love others. Fan Chi asked about understanding. The Master said, Understand others.

When Fan Chi failed to grasp the meaning, the Master said, Promote the straight, and let them oversee the crooked. That way, you can cause the crooked to be straight.

After Fan Chi had left the Master, he met Zixia. A while ago, he said, I met the Master and asked him about understanding. He said, Promote the straight, and let them oversee the crooked—that way you can cause the crooked to be straight. What does that mean?

Zixia said, How rich in meaning—these words! When Shun ruled the empire, he chose Gao Yao from among the multitude—and those who lacked humaneness were kept at a distance. When Tang ruled the empire, he chose Yi Yin from among the multitude—and those who lacked humaneness were kept at a distance.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 12.6

Leave a Comment / Analects, Analects - Book Twelve

Original Text:

子张问明子曰浸润之谮肤受之愬不行焉可谓明也已矣浸润之谮肤受之愬不行焉可谓远也已矣

Translation:

Other Translations:

Zizhang asked about perceptiveness.

The Master replied, “He who does not base his actions upon slanders that try to seep into one’s mind, or accusations that accumulate like dirt on one’s skin, may be called ‘perceptive.’ Indeed, such a person could even be called ‘far-sighted.’ ”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zizhang asked about clear-sightedness. The Master said, Someone who is unmoved by insidious slander or hurtful and persistent accusations—he may be called clear-sighted. Someone who is unmoved by insidious slander or hurtful and persistent accusations may be called a person of far-reaching perception.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 9.8

Leave a Comment / Analects, Analects - Book Nine

Original Text:

子曰吾有知乎哉无知也有鄙夫问于我空空如也我叩其两端而竭焉

Translation:

Other Translations:

The Master said, “Do I possess wisdom? No, I do not. [For example, recently] a common fellow asked a question of me, and I came up completely empty. But I discussed the problem with him from beginning to end until we finally got to the bottom of it.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Do I have knowledge? I have no special knowledge. But if an uneducated fellow comes to me with a question, I attack it with all sincerity, exploring it from end to end until I’ve exhausted it.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 6.23

Leave a Comment / Analects, Analects - Book Six

Original Text:

子曰知者乐水仁者乐山知者动仁者静知者乐仁者寿

Translation:

Other Translations:

The Master said, “The wise take joy in rivers, while the Good take joy in mountains. The wise are active, while the Good are still. The wise are joyful, while the Good are long-lived.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, The wise delight in water; the humane delight in mountains. The wise move; the humane are still. The wise are happy; the humane live long.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 6.22

Leave a Comment / Analects, Analects - Book Six

Original Text:

樊迟问知子曰务民之义敬鬼神而远之可谓知矣问仁曰仁者先难而后获可谓仁矣

Translation:

Other Translations:

Fan Chi asked about wisdom.

The Master said, “Working to ensure social harmony among the common people, respecting the ghosts and spirits while keeping them at a distance—this might be called wisdom.”

He then asked about Goodness.

The Master said, “One who is Good sees as his first priority the hardship of self-cultivation, and only after thinks about results or rewards. Yes, this is what we might call Goodness.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Fan Chi asked about wisdom. The Master said, Work to lead the people toward what is right. Respect the gods and spirits but keep them at a distance—this can be called wisdom.

When he asked about humaneness, the Master said, Humaneness means tending to difficulties first and leaving benefits for later—this can be called humaneness.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 5.21

Leave a Comment / Analects, Analects - Book Five

Original Text:

子曰宁武子邦有道则知邦无道则愚其知可及也其愚不可及也

Translation:

Other Translations:

The Master said, “When the Way was being practiced in his state, Ning Wuzi was wise, but when the Way was not being practiced, he was stupid. His wisdom can be equaled, but no one can equal his stupidity.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, In the case of Ning Wu Zi, when the Way prevailed in the state, he was wise. When the Way did not prevail in the state, he was stupid. His wisdom can be equaled, but not his stupidity.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 5.18

Leave a Comment / Analects, Analects - Book Five

Original Text:

子曰臧文仲居蔡山节藻棁何如其知也

Translation:

Other Translations:

The Master said, “Zang Wenzhong housed his sacred tortoises in a hall where the column capitals were carved in the shape of mountains and the roof beams were decorated with images of water plants. How could he be considered wise?”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Zang Wenzhong housed a large tortoiseshell for divination in a hall whose pillars were capped with hill-shaped designs and whose joists had a duckweed pattern. What can one think of the wisdom of such a person?

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 4.2

Leave a Comment / Analects, Analects - Book Four

Original Text:

子曰不仁者不可以久处约不可以长处乐仁者安仁知者利仁

Translation:

Other Translations:

The Master said, “Without Goodness, one cannot remain constant in adversity and cannot enjoy enduring happiness,

“Those who are Good feel at home in Goodness, whereas those who are clever follow Goodness because they feel that they will profit from it.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, A person lacking in humanness can not endure straightened circumstances for long, nor can he enjoy favorable circumstances for long. The humane person rests in humaneness, the wise person profits form humaneness.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.