Confucius said, “One who does not understand fate lacks the means to become a gentleman. One who does not understand ritual lacks the means to take his place. One who does not understand words lacks the means to evaluate others.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Confucius said, If you do not understand the will of Heaven, you will have no way to become a gentleman. If you do not understand ritual, you will have nowhere to take your stand. If you do not understand words, you will have no way to know people.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zixia said, “The gentleman has three aspects: when you gaze upon him from afar, he appears grave and imposing; once you approach him, he appears mild and welcoming; and when you listen to his words, he appears strict and serious.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zixia said, The gentleman has three changes of appearance. Seen from a distance, he is austere. Approach more closely, and he is mild. Listen to his words, and he is sharp-spoken.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Confucius said, “ ‘Seeing goodness, and striving for it urgently, as if never able catch up; seeing badness, and recoiling as if scalded by hot water’—I have seen such people, and have heard such words.”
“ ‘Dwelling in seclusion in order to pursue one’s aspirations, practicing rightness in order to realize the Way’—I have heard such words, but have yet to see such a person.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Confucius said, He sees what is good and acts as though he could never attain it, sees what is not good and acts as though he had put his hand in scalding water—I’ve seen people like that and heard reports of their kind. He lives in seclusion in order to fulfill his aims, practices rightness in order to perfect his Way—I’ve heard reports of such people but never actually seen them.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “The gentleman does not promote someone solely based upon their words, nor does he dismiss words simply on account of the person who uttered them.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, The gentleman does not esteem a person merely because of his words, nor does he disregard words merely because of the person.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “If someone is open to what you have to say, but you do not speak to them, this is letting the person go to waste; if, however, someone is not open to what you have to say, but you speak to them anyway, this is letting your words go to waste. The wise person does not let people go to waste, but he also does not waste his words.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, 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.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zizhang inquired, “What must a scholar-official be like before he can be considered accomplished?”
The Master replied, “What do you mean by ‘accomplished’?”
“Sure to be renowned, whether serving the state or a noble family.”
The Master said, “That is merely being ‘renowned,’ not being ‘accomplished.’ Someone who is accomplished is upright in his native substance and fond of rightness. He examines other people’s words and observes their demeanor, and always takes the interests of his inferiors into account when considering something—no matter whether serving the state or a noble family. Someone who is renowned, on the other hand, adopts the appearance of Goodness but violates it in his actual conduct, all the while never doubting that he deserves to be called Good. Thus, he is sure to be renowned, whether serving the state or a noble family.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zizhang asked, What does a man of station have to do to be known as accomplished?
The Master said, What do you mean by accomplished?
Zizhang replied, In the domain, invariably well reputed; in the family, invariably well reputed.
The Master said, That is reputation, not accomplishment. The accomplished man is solid, straightforward, a lover of right. He weighs people’s words, observes their attitude, and is careful to defer to others. In the domain, he is invariably recognized for his accomplishments; in the family, invariably recognized for his accomplishments. The man of reputation pretends to adhere to humaneness but acts quite differently and never shows any doubt in what he’s doing—so in the domain, he is invariably well reputed; in the family, invariably well reputed.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
