Analects quotes
The lines readers remember from Analects, by Confucius.
67 quotes · About the book
Standout lines
The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.
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The followers of the sage introduced him, and when he came out from the interview, he said, “My friends, why are you distressed by your master’s loss of office?
The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.
”
The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.
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The Master said, “
The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.
”
The superior man is satisfied and composed; the mean man is always full of distress.
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The Master said, “
The superior man is satisfied and composed; the mean man is always full of distress.
”
Part with the food. From of old, death has been the lot of all men; but if the people have no faith in their rulers, there is no standing for the state.
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Tsze-kung again asked, “If it cannot be helped, and one of the remaining two must be dispensed with, which of them should be foregone?” The Master answered, “
Part with the food. From of old, death has been the lot of all men; but if the people have no faith in their rulers, there is no standing for the state.
”
The progress of the superior man is upwards; the progress of the mean man is downwards.
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The Master said, “
The progress of the superior man is upwards; the progress of the mean man is downwards.
”
The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him.
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Tsze-kung said, “
The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him.
”
All quotes
Jump to a chapter
- Chapter I
- Chapter III
- Chapter VIII
- Chapter XVI
- Chapter IV
- Chapter X
- Chapter XIII
- Chapter XV
- Chapter XXIV
- Chapter I
- Chapter XVII
- Chapter XXIV
- Chapter VIII
- Chapter XI
- Chapter XVI
- Chapter XXIII
- Chapter XXV
- Chapter IX
- Chapter XVII
- Chapter XXI
- Chapter XXIV
- Chapter XV
- Chapter XXI
- Chapter XXIX
- Chapter XXXVI
- Chapter XVII
- Chapter XVI
- Chapter XVII
- Chapter XXII
- Chapter XXV
- Chapter XXVII
- Chapter XXVIII
- Chapter VII
- Chapter IX
- Chapter XI
- Chapter XV
- Chapter VII
- Chapter VIII
- Chapter IX
- Chapter XIX
- Chapter XX
- Chapter III
- Chapter XXIII
- Chapter XXVII
- Chapter XXX
- Chapter XI
- Chapter XXIV
- Chapter XXV
- Chapter XXIX
- Chapter XXXVI
- Chapter XI
- Chapter XIV
- Chapter XX
- Chapter XXI
- Chapter XXIII
- Chapter XXVIII
- Chapter XXXVIII
- Chapter XL
- Chapter II
- Chapter IV
- Chapter VII
- Chapter XIII
- Chapter XIX
- Chapter XXI
- Chapter XXIV
Chapter I
Is it not delightful to have friends coming from distant quarters?
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“
Is it not delightful to have friends coming from distant quarters?
“Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?”
Chapter III
Fine words and an insinuating appearance are seldom associated with true virtue.
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The Master said, “
Fine words and an insinuating appearance are seldom associated with true virtue.
”
Chapter VIII
Have no friends not equal to yourself.
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“
Have no friends not equal to yourself.
“When you have faults, do not fear to abandon them.”
When you have faults, do not fear to abandon them.
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“
When you have faults, do not fear to abandon them.
”
Chapter XVI
I will not be afflicted at men’s not knowing me; I will be afflicted that I do not know men.
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The Master said, “
I will not be afflicted at men’s not knowing me; I will be afflicted that I do not know men.
”
Chapter IV
At fifteen, I had my mind bent on learning.
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The Master said, “
At fifteen, I had my mind bent on learning.
“At thirty, I stood firm.
At seventy, I could follow what my heart desired, without transgressing what was right.
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“
At seventy, I could follow what my heart desired, without transgressing what was right.
”
Chapter X
How can a man conceal his character?
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“
How can a man conceal his character?
”
Chapter XIII
He acts before he speaks, and afterwards speaks according to his actions.
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Tsze-kung asked what constituted the superior man. The Master said, “
He acts before he speaks, and afterwards speaks according to his actions.
”
Chapter XV
Learning without thought is labour lost; thought without learning is perilous.
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The Master said, “
Learning without thought is labour lost; thought without learning is perilous.
”
Chapter XXIV
To see what is right and not to do it is want of courage.
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“
To see what is right and not to do it is want of courage.
”
Chapter I
If he can bear to do this, what may he not bear to do?
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Confucius said of the head of the Chî family, who had eight rows of pantomimes in his area, “
If he can bear to do this, what may he not bear to do?
”
Chapter XVII
Ts’ze, you love the sheep; I love the ceremony.
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The Master said, “
Ts’ze, you love the sheep; I love the ceremony.
”
Chapter XXIV
The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.
Show the passage
The followers of the sage introduced him, and when he came out from the interview, he said, “My friends, why are you distressed by your master’s loss of office?
The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.
”
Chapter VIII
If a man in the morning hear the right way, he may die in the evening without regret.
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The Master said, “
If a man in the morning hear the right way, he may die in the evening without regret.
”
Chapter XI
The superior man thinks of virtue; the small man thinks of comfort.
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The Master said, “
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 favours which he may receive.”
Chapter XVI
The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.
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The Master said, “
The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.
”
Chapter XXIII
The cautious seldom err.
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The Master said, “
The cautious seldom err.
”
Chapter XXV
Virtue is not left to stand alone. He who practises it will have neighbors.
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The Master said, “
Virtue is not left to stand alone. He who practises it will have neighbors.
”
Chapter IX
Rotten wood cannot be carved; a wall of dirty earth will not receive the trowel.
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Tsai Yü being asleep during the daytime, the Master said, “
Rotten wood cannot be carved; a wall of dirty earth will not receive the trowel.
This Yü!—what is the use of my reproving him?”
Chapter XVII
Man is born for uprightness.
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The Master said, “
Man is born for uprightness.
If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune.”
Chapter XXI
The wise find pleasure in water; the virtuous find pleasure in hills.
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The Master said, “
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.”
Chapter XXIV
He may be imposed upon, but he cannot be fooled.
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Confucius said, “Why should he do so? A superior man may be made to go to the well, but he cannot be made to go down into it.
He may be imposed upon, but he cannot be fooled.
”
Chapter XV
Riches and honours acquired by unrighteousness, are to me as a floating cloud.
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The Master said, “With coarse rice to eat, with water to drink, and my bended arm for a pillow;—I have still joy in the midst of these things.
Riches and honours acquired by unrighteousness, are to me as a floating cloud.
”
Chapter XXI
When I walk along with two others, they may serve me as my teachers.
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The Master said, “
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.”
Chapter XXIX
Is virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand.
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The Master said, “
Is virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand.
”
Chapter XXXVI
The superior man is satisfied and composed; the mean man is always full of distress.
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The Master said, “
The superior man is satisfied and composed; the mean man is always full of distress.
”
Chapter XVII
Learn as if you could not reach your object, and were always fearing also lest you should lose it.
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The Master said, “
Learn as if you could not reach your object, and were always fearing also lest you should lose it.
”
Chapter XVI
It passes on just like this, not ceasing day or night!
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The Master standing by a stream, said, “
It passes on just like this, not ceasing day or night!
”
Chapter XVII
I have not seen one who loves virtue as he loves beauty.
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The Master said, “
I have not seen one who loves virtue as he loves beauty.
”
Chapter XXII
A youth is to be regarded with respect. How do we know that his future will not be equal to our present?
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The Master said, “
A youth is to be regarded with respect. How do we know that his future will not be equal to our present?
If he reach the age of forty or fifty, and has not made himself heard of, then indeed he will not be worth being regarded with respect.”
Chapter XXV
The commander of the forces of a large state may be carried off, but the will of even a common man cannot be taken from him.
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The Master said, “
The commander of the forces of a large state may be carried off, but the will of even a common man cannot be taken from him.
”
Chapter XXVII
When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.
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The Master said, “
When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.
”
Chapter XXVIII
The wise are free from perplexities; the virtuous from anxiety; and the bold from fear.
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The Master said, “
The wise are free from perplexities; the virtuous from anxiety; and the bold from fear.
”
Chapter VII
Everyone calls his son his son, whether he has talents or has not talents.
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The Master said, “
Everyone calls his son his son, whether he has talents or has not talents.
There was Lî; when he died, he had a coffin but no outer shell.
Chapter IX
If I am not to mourn bitterly for this man, for whom should I mourn?
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“
If I am not to mourn bitterly for this man, for whom should I mourn?
”
Chapter XI
While you do not know life, how can you know about death?
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Chî Lû asked about serving the spirits of the dead. The Master said, “While you are not able to serve men, how can you serve their spirits?” Chî Lû added, “I venture to ask about death?” He was answered, “
While you do not know life, how can you know about death?
”
Chapter XV
To go beyond is as wrong as to fall short.
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The Master said, “
To go beyond is as wrong as to fall short.
”
Chapter VII
Part with the food. From of old, death has been the lot of all men; but if the people have no faith in their rulers, there is no standing for the state.
Show the passage
Tsze-kung again asked, “If it cannot be helped, and one of the remaining two must be dispensed with, which of them should be foregone?” The Master answered, “
Part with the food. From of old, death has been the lot of all men; but if the people have no faith in their rulers, there is no standing for the state.
”
Chapter VIII
Your words, sir, show you to be a superior man, but four horses cannot overtake the tongue.
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Tsze-kung said, “Alas!
Your words, sir, show you to be a superior man, but four horses cannot overtake the tongue.
Ornament is as substance; substance is as ornament. The hide of a tiger or a leopard stripped of its hair, is like the hide of a dog or a goat stripped of its hair.”
Chapter IX
If the people have plenty, their prince will not be left to want alone. If the people are in want, their prince cannot enjoy plenty alone.
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Yû Zo answered, “
If the people have plenty, their prince will not be left to want alone. If the people are in want, their prince cannot enjoy plenty alone.
”
Chapter XIX
The grass must bend, when the wind blows across it.
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Confucius replied, “Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation between superiors and inferiors, is like that between the wind and the grass.
The grass must bend, when the wind blows across it.
”
Chapter XX
That is notoriety, not distinction.
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The Master said, “
That is notoriety, not distinction.
“Now the man of distinction is solid and straightforward, and loves righteousness. He examines people’s words, and looks at their countenances. He is anxious to humble himself to others. Such a man will be distinguished in the country; he will be distinguished in his clan.
Chapter III
If names be not correct, language is not in accordance with the truth of things.
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“
If names be not correct, language is not in accordance with the truth of things.
If language be not in accordance with the truth of things, affairs cannot be carried on to success.
Chapter XXIII
The superior man is affable, but not adulatory; the mean man is adulatory, but not affable.
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The Master said, “
The superior man is affable, but not adulatory; the mean man is adulatory, but not affable.
”
Chapter XXVII
The firm, the enduring, the simple, and the modest are near to virtue.
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The Master said, “
The firm, the enduring, the simple, and the modest are near to virtue.
”
Chapter XXX
To lead an uninstructed people to war, is to throw them away.
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The Master said, “
To lead an uninstructed people to war, is to throw them away.
”
Chapter XI
To be poor without murmuring is difficult. To be rich without being proud is easy.
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The Master said, “
To be poor without murmuring is difficult. To be rich without being proud is easy.
”
Chapter XXIV
The progress of the superior man is upwards; the progress of the mean man is downwards.
Show the passage
The Master said, “
The progress of the superior man is upwards; the progress of the mean man is downwards.
”
Chapter XXV
In ancient times, men learned with a view to their own improvement. Nowadays, men learn with a view to the approbation of others.
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The Master said, “
In ancient times, men learned with a view to their own improvement. Nowadays, men learn with a view to the approbation of others.
”
Chapter XXIX
The superior man is modest in his speech, but exceeds in his actions.
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The Master said, “
The superior man is modest in his speech, but exceeds in his actions.
”
Chapter XXXVI
Recompense injury with justice, and recompense kindness with kindness.
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“
Recompense injury with justice, and recompense kindness with kindness.
”
Chapter XI
If a man take no thought about what is distant, he will find sorrow near at hand.
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The Master said, “
If a man take no thought about what is distant, he will find sorrow near at hand.
”
Chapter XIV
He who requires much from himself and little from others, will keep himself from being the object of resentment.
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The Master said, “
He who requires much from himself and little from others, will keep himself from being the object of resentment.
”
Chapter XX
What the superior man seeks, is in himself. What the mean man seeks, is in others.
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The Master said, “
What the superior man seeks, is in himself. What the mean man seeks, is in others.
”
Chapter XXI
The superior man is dignified, but does not wrangle. He is sociable, but not a partisan.
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The Master said, “
The superior man is dignified, but does not wrangle. He is sociable, but not a partisan.
”
Chapter XXIII
What you do not want done to yourself, do not do to others.
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Tsze-kung asked, saying, “Is there one word which may serve as a rule of practice for all one’s life?” The Master said, “Is not ‘reciprocity’ such a word?
What you do not want done to yourself, do not do to others.
”
Chapter XXVIII
A man can enlarge the principles which he follows; those principles do not enlarge the man.
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The Master said, “
A man can enlarge the principles which he follows; those principles do not enlarge the man.
”
Chapter XXXVIII
In teaching there should be no distinction of classes.
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The Master said, “
In teaching there should be no distinction of classes.
”
Chapter XL
In language it is simply required that it convey the meaning.
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The Master said, “
In language it is simply required that it convey the meaning.
”
Chapter II
By nature, men are nearly alike; by practice, they get to be wide apart.
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The Master said, “
By nature, men are nearly alike; by practice, they get to be wide apart.
”
Chapter IV
Why use an ox knife to kill a fowl?
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Well pleased and smiling, he said, “
Why use an ox knife to kill a fowl?
”
Chapter VII
Am I a bitter gourd! How can I be hung up out of the way of being eaten?
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“
Am I a bitter gourd! How can I be hung up out of the way of being eaten?
”
Chapter XIII
Your good, careful people of the villages are the thieves of virtue.
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The Master said, “
Your good, careful people of the villages are the thieves of virtue.
”
Chapter XIX
Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?
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The Master said, “
Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?
”
Chapter XXI
The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him.
Show the passage
Tsze-kung said, “
The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him.
”
Chapter XXIV
Chung-nî is the sun or moon, which it is not possible to step over.
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Shû-sun Wû-shû having spoken revilingly of Chung-nî, Tsze-kung said, “It is of no use doing so. Chung-nî cannot be reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over.
Chung-nî is the sun or moon, which it is not possible to step over.
Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon? He only shows that he does not know his own capacity.”
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