other · wisdom

Analects of Confucius — Lun Yu

c. 475–221 BCE (compilation); teachings c. 551–479 BCE · Warring States Period, China (5th–4th century BCE) · Kingdom of Lu (present-day Shandong, China)

Book I — Learning

1The Master said, "Is it not pleasant to learn with a constant perseverance and application?
2Is it not delightful to have friends coming from distant quarters?
3Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"
4The philosopher Yu said, "They are few who, being filial and fraternal,
5are fond of offending against their superiors.
6There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion.
7"The superior man bends his attention to what is radical.
8That being established, all practical courses naturally grow up."
9The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."
10The philosopher Tsang said, "I daily examine myself on three points:
11whether, in transacting business for others, I may have been not faithful;
12whether, in intercourse with friends, I may have been not sincere;
13whether I may have not mastered and practised the instructions of my teacher."

Book II — Government

14The Master said, "He who exercises government by means of his virtue
15may be compared to the north polar star, which keeps its place
16and all the stars turn towards it."
17The Master said, "At fifteen, I had my mind bent on learning.
18At thirty, I stood firm.
19At forty, I had no doubts.
20At fifty, I knew the decrees of Heaven.
21At sixty, my ear was an obedient organ for the reception of truth.
22At seventy, I could follow what my heart desired, without transgressing what was right."
23The Master said, "If a man keeps cherishing his old knowledge, so as continually to be acquiring new,
24he may be a teacher of others."
25The Master said, "Learning without thought is labour lost;
26thought without learning is perilous."

Book IV — The Superior Man

27The Master said, "The superior man, in the world, does not set his mind either for anything, or against anything;
28what is right, he will follow."
29The Master said, "The superior man thinks of virtue;
30the small man thinks of comfort.
31The superior man thinks of the sanctions of law;
32the small man thinks of favours which he may receive."
33The Master said, "The superior man is catholic and no partisan.
34The mean man is a partisan and not catholic."
35The Master said, "The mind of the superior man is conversant with righteousness;
36the mind of the mean man is conversant with gain."
37The Master said, "When we see men of worth, we should think of equalling them;
38when we see men of a contrary character, we should turn inwards and examine ourselves."

Book VI — On Virtue

39The Master said, "Admirable indeed was the virtue of Hui!
40With a single bamboo dish of rice, a single gourd dish of drink,
41and living in his mean narrow lane, while others could not have endured the distress,
42he did not allow his joy to be affected by it.
43Admirable indeed was the virtue of Hui!"
44The Master said, "The wise find pleasure in water;
45the virtuous find pleasure in hills.
46The wise are active; the virtuous are tranquil.
47The wise are joyful; the virtuous are long-lived."

Book VII — The Master Speaks

48The Master said, "In a party of three men walking together, my teacher is sure to be found.
49There are their good qualities that I select to follow,
50and their bad qualities that I avoid."
51The Master said, "With coarse rice to eat, with water to drink,
52and my bended arm for a pillow — I have still joy in the midst of these things.
53Riches and honours acquired by unrighteousness are to me as a floating cloud."
54The Master was mild, and yet dignified;
55majestic, and yet not fierce;
56respectful, and yet easy.

Book XII — On Filial Piety and Ritual

57Yen Yuan asked about perfect virtue.
58The Master said, "To subdue one's self and return to propriety, is perfect virtue.
59If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtue to him.
60"Is the practice of perfect virtue from a man himself, or is it from others?"
61Yen Yuan said, "I beg to ask the steps of that process."
62The Master replied, "Look not at what is contrary to propriety;
63listen not to what is contrary to propriety;
64speak not what is contrary to propriety;
65make no movement which is contrary to propriety."
66Tsze-kung asked, saying, "Is there one word which may serve as a rule of practice for all one's life?"
67The Master said, "Is not RECIPROCITY such a word?
68What you do not want done to yourself, do not do to others."

Book XV — The Superior Man Refined

69The Master said, "The superior man may indeed have to endure want,
70but the mean man, when he is in want, gives way to unbridled license."
71The Master said, "In serving his ruler, a minister honours what is required by his duty,
72and regards his pay as a subordinate matter."
73The Master said, "The superior man in everything considers righteousness to be essential.
74He performs it according to the rules of propriety.
75He brings it forth in humility.
76He completes it with sincerity. This is indeed a superior man."
77The Master said, "The superior man is distressed by his want of ability.
78He is not distressed by men's not knowing him."

Book XX — Concluding

79The Master said, "Without recognising the ordinances of Heaven, it is impossible to be a superior man.
80Without an acquaintance with the rules of propriety, it is impossible for the character to be established.
81Without knowing the force of words, it is impossible to know men."

notes

The Analects (Lun Yu — "Discussions and Judgements" or "Selected Sayings") is a collection of the sayings and dialogues of Confucius (Kong Fuzi, 551–479 BCE) compiled by his disciples and their disciples after his death. It is one of the Four Books that formed the basis of Neo-Confucian orthodoxy from the Song dynasty onwards, and required reading for the imperial civil service examinations for over 700 years. The text records Confucius's central concerns: the cultivation of virtue (ren — "humaneness"), the practice of propriety (li — "ritual" or "ceremony"), the relationship between the individual and social order, filial piety, and the ideal of the "superior man" (junzi — a person of moral cultivation, contrasted with the "mean man" who pursues only personal advantage). The autobiographical passage (Book II, 17–22 above) — "At fifteen, my mind was bent on learning… At seventy, I could follow what my heart desired without transgressing what was right" — is one of the most quoted passages in Chinese literature and a template for the Confucian ideal of lifelong moral development. Translation: James Legge, "The Chinese Classics, Vol. I: The Confucian Analects, The Great Learning, and The Doctrine of the Mean," Hong Kong: London Missionary Society, 1861; revised 1893. Public domain.

VirtueEthicsPhilosophyRitualConfucian

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