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.

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

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.

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.

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.

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.

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.

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.

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.

If the people have no faith in their rulers, there is no standing for the state.

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?

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?

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?

A man's character is formed by the Odes, developed by the Rites and perfected by music.

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?

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.

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.

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.

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.

Cornered vessel without corners, strange cornered vessel, strange cornered vessel.

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.

To rank the effort above the prize may be called love.

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.

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.

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."

There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed.

There is the love of knowing without the love of learning; the beclouding here leads to dissipation of mind.

The Master said, "Hard is it to deal with him, who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chess players? To be one of these would still be better than doing nothing at all.

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.

When a man at forty is the object of dislike, he will always continue what he is.

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.

Recompense hatred with justice, and recompense kindness with kindness.

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

The superior man loves his soul; the inferior man loves his property.

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.

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

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.

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

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

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

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."

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.

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.

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.

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.

If I hear the Way [of truth] in the morning, I am content even to die in that evening.

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.

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'.

The cautious seldom err.