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Unlock Ancient Wisdom: Confucius for the Modern Mind!
Ever heard of Confucius? Of course, you have! Recognized as one of the profoundest thinkers in history, his teachings have resonated across ages. Yet, delving into his profound words can sometimes feel daunting to the contemporary mind.
Dive deep into the timeless Analects of Confucius – a rich compilation of the philosopher's thoughts, conversations, and teachings, believed to be penned by his devoted followers. As you navigate its depths, don't get lost in translation. BookCaps unveils a reimagined, fresh rendition of this age-old wisdom, tailored just for readers like you. It ensures clarity without diluting the essence, making the wisdom of Confucius not just comprehensible but also relatable.
For those who treasure authenticity, the original text stands side by side with its modern counterpart. Experience a harmonious blend of tradition and modernity, and let the wisdom of Confucius illuminate your path in today's world!
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Excerpt From The Analects of Confucius In Plain and Simple English
BOOK I - HSIO R.
CHAPTER I. 1. The Master said, 'Is it not pleasant to learn with a constant perseverance and application? 2. 'Is it not delightful to have friends coming from distant quarters?' 3. 'Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?'
1. The Master said, “Isn’t it wonderful to learn diligently and to put learning into practice? 2. Isn’t it delightful for friends living far away to come visit? 3. Isn’t the man most virtuous and honorable when he is not upset or anxious, even if men ignore him?”
CHAPTER II 1. The philosopher Yu said, 'They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. 2. 'The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission!-- are they not the root of all benevolent actions?'
1. The philosopher Yu said, “Few men who love their families will seek to offend their superiors. And none who do not want to offend their superiors enjoy causing confusion. 2. The superior man pays close attention to the fundamental nature of things, and when he has established that, then his practical actions spring forth. Respect for one’s elders and parents, and obedient love for one’s friends and brothers – these are the roots of all kind and good work.”
CHAPTER III The Master said, 'Fine words and an insinuating appearance are seldom associated with true virtue.'
The Master said, “Eloquent words and a fancy appearance are not often next to true goodness.”
CHAPTER IV The philosopher Tsang said, 'I daily examine myself on three points:-- whether, in transacting business for others, I may have been not faithful;-- whether, in intercourse with friends, I may have been not sincere;-- whether I may have not mastered and practised the instructions of my teacher.'
The philosopher Tsang said, “Daily I examine myself in 3 ways: 1) if I have been faithful in business with others, 2) if I have been sincere in interacting with my friends, and 3) if I have or have not mastered and practiced my teacher’s instructions.”
CHAPTER V The Master said, To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons.'
The Master said, “In order to control a country ready for war with a thousand chariots, one must reverently pay attention to business, be sincere, be thrifty in expenses, love fellow men, and ensure that people have employment at the right times.”
CHAPTER VI The Master said, 'A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies.'
The Master said, “At home, a young man should be filial, respectful to his parents, and when he is abroad, he should be respectful to his elders. He should be earnest and honest, giving love to all, and becoming friends with goodness. Whenever he has time after he does these things, he should use it for polite studying.”
CHAPTER VII Tsze-hsia said, 'If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:-- although men say that he has not learned, I will certainly say that he has.'
Tsze-hsia said, “A man has acquired true learning when he sincerely loves virtue instead of beauty, when he serves his parents with all of his strength, when he devotes his life to his rulers, and when he is authentic with his friends. Such a man has truly learned, even if he does not think so.”
CHAPTER VIII 1. The Master said, 'If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid. 2. 'Hold faithfulness and sincerity as first principles. 3. 'Have no friends not equal to yourself. 4. 'When you have faults, do not fear to abandon them.'
1. The Master said, “A scholar will not be respected and his learning will not last unless he is serious. 2. It is important to begin one’s actions in faithfulness and sincerity. 3. Do not have friends who are unequal to you. 4. When you discover that you have a fault, work to abandon it.”
CHAPTER IX The philosopher Tsang said, 'Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;-- then the virtue of the people will resume its proper excellence.'
The philosopher Tsang said, “Give careful attention to the funeral rites of parents, and follow the funeral with ceremonies of sacrifice long after they are gone. Doing so will keep the people virtuous.”
CHAPTER X 1. Tsze-ch'in asked Tsze-kung, saying, 'When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?' 2. Tsze-kung said, 'Our master is benign, upright, courteous, temperate, and complaisant, and thus he gets his information. The master's mode of asking information!-- is it not different from that of other men?'
1. Tsze-ch’in asked Tsze-kung, saying, “Whenever our master visits another country, he learns about its government: does he ask for this information, or is it simply given to him?” 2. Tsze-kung said, “Our master is calm, honest, courteous, gentle, and willing to please – and by being this way, he gets his information. Isn’t his way of asking for information different from other men?”
CHAPTER XI The Master said, 'While a man's father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial.'
The Master said, “While a man’s father is alive, look at what the man’s will aims at, and when his father is dead, look at how the man behaves. If for three years he acts in the way his father did and instructed him to, then that man is filial.
CHAPTER XII 1. The philosopher Yu said, 'In practising the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them. 2. 'Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.'
1. The philosopher Yu said, “In practicing the rules of manners, it is important to have a natural ease. This is what is important about the rules the ancient kings prescribed, and we would do well to follow them in all things small and large. 2. Yet there are exceptions: someone should not manifest this ease if they are not going to follow the rules of manners.”
CHAPTER XIII The philosopher Yu said, 'When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.'
The philosopher Yu said, “When agreements are about the right things, whatever is spoken can be made good. When one gives respect to the right things, one keeps away from disgrace and shame. When a man is intimate with the right people, he can make them his guides and masters.”
CHAPTER XIV The Master said, 'He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:-- such a person may be said indeed to love to learn.'
The Master said, “Whoever aspires to be virtuous does not exert his energies on his appetite or personal comfort: instead, he performs his actions earnestly, speaks carefully, and looks for the company of those who can improve him. If a man does these things, we can say that he loves to learn.”
CHAPTER XV 1. Tsze-kung said, 'What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?' The Master replied, 'They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.' 2. Tsze-kung replied, 'It is said in the Book of Poetry, "As you cut and then file, as you carve and then polish."-- The meaning is the same, I apprehend, as that which you have just expressed.' 3. The Master said, 'With one like Ts'ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence.'
1. Tsze-kung, “What do you say about the poor man who doesn’t flatter others, and the rich man who is not act proudly?” The Master replied, “They are good, but not as good as the poor man who is cheerful or the rich man who follows the rules of manners and politeness.” 2. Tsze-kung replied, “The Book of Poetry says, ‘When you cut, then file the wood; when you carve something, then polish it.’ The meaning of this seems to be what you have said.” 3. The Master said, “I can talk about the odes with someone like Ts’ze. I say a single point, and he knows where it comes from.”
CHAPTER XVI The Master said, 'I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men.'
The Master said, “It will not worry me if other men do not know me – but I will be worried if I do not know other men.”
CHAPTER I. 1. The Master said, 'Is it not pleasant to learn with a constant perseverance and application? 2. 'Is it not delightful to have friends coming from distant quarters?' 3. 'Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?'
1. The Master said, “Isn’t it wonderful to learn diligently and to put learning into practice? 2. Isn’t it delightful for friends living far away to come visit? 3. Isn’t the man most virtuous and honorable when he is not upset or anxious, even if men ignore him?”
CHAPTER II 1. The philosopher Yu said, 'They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. 2. 'The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission!-- are they not the root of all benevolent actions?'
1. The philosopher Yu said, “Few men who love their families will seek to offend their superiors. And none who do not want to offend their superiors enjoy causing confusion. 2. The superior man pays close attention to the fundamental nature of things, and when he has established that, then his practical actions spring forth. Respect for one’s elders and parents, and obedient love for one’s friends and brothers – these are the roots of all kind and good work.”
CHAPTER III The Master said, 'Fine words and an insinuating appearance are seldom associated with true virtue.'
The Master said, “Eloquent words and a fancy appearance are not often next to true goodness.”
CHAPTER IV The philosopher Tsang said, 'I daily examine myself on three points:-- whether, in transacting business for others, I may have been not faithful;-- whether, in intercourse with friends, I may have been not sincere;-- whether I may have not mastered and practised the instructions of my teacher.'
The philosopher Tsang said, “Daily I examine myself in 3 ways: 1) if I have been faithful in business with others, 2) if I have been sincere in interacting with my friends, and 3) if I have or have not mastered and practiced my teacher’s instructions.”
CHAPTER V The Master said, To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons.'
The Master said, “In order to control a country ready for war with a thousand chariots, one must reverently pay attention to business, be sincere, be thrifty in expenses, love fellow men, and ensure that people have employment at the right times.”
CHAPTER VI The Master said, 'A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies.'
The Master said, “At home, a young man should be filial, respectful to his parents, and when he is abroad, he should be respectful to his elders. He should be earnest and honest, giving love to all, and becoming friends with goodness. Whenever he has time after he does these things, he should use it for polite studying.”
CHAPTER VII Tsze-hsia said, 'If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:-- although men say that he has not learned, I will certainly say that he has.'
Tsze-hsia said, “A man has acquired true learning when he sincerely loves virtue instead of beauty, when he serves his parents with all of his strength, when he devotes his life to his rulers, and when he is authentic with his friends. Such a man has truly learned, even if he does not think so.”
CHAPTER VIII 1. The Master said, 'If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid. 2. 'Hold faithfulness and sincerity as first principles. 3. 'Have no friends not equal to yourself. 4. 'When you have faults, do not fear to abandon them.'
1. The Master said, “A scholar will not be respected and his learning will not last unless he is serious. 2. It is important to begin one’s actions in faithfulness and sincerity. 3. Do not have friends who are unequal to you. 4. When you discover that you have a fault, work to abandon it.”
CHAPTER IX The philosopher Tsang said, 'Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;-- then the virtue of the people will resume its proper excellence.'
The philosopher Tsang said, “Give careful attention to the funeral rites of parents, and follow the funeral with ceremonies of sacrifice long after they are gone. Doing so will keep the people virtuous.”
CHAPTER X 1. Tsze-ch'in asked Tsze-kung, saying, 'When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?' 2. Tsze-kung said, 'Our master is benign, upright, courteous, temperate, and complaisant, and thus he gets his information. The master's mode of asking information!-- is it not different from that of other men?'
1. Tsze-ch’in asked Tsze-kung, saying, “Whenever our master visits another country, he learns about its government: does he ask for this information, or is it simply given to him?” 2. Tsze-kung said, “Our master is calm, honest, courteous, gentle, and willing to please – and by being this way, he gets his information. Isn’t his way of asking for information different from other men?”
CHAPTER XI The Master said, 'While a man's father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial.'
The Master said, “While a man’s father is alive, look at what the man’s will aims at, and when his father is dead, look at how the man behaves. If for three years he acts in the way his father did and instructed him to, then that man is filial.
CHAPTER XII 1. The philosopher Yu said, 'In practising the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them. 2. 'Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.'
1. The philosopher Yu said, “In practicing the rules of manners, it is important to have a natural ease. This is what is important about the rules the ancient kings prescribed, and we would do well to follow them in all things small and large. 2. Yet there are exceptions: someone should not manifest this ease if they are not going to follow the rules of manners.”
CHAPTER XIII The philosopher Yu said, 'When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.'
The philosopher Yu said, “When agreements are about the right things, whatever is spoken can be made good. When one gives respect to the right things, one keeps away from disgrace and shame. When a man is intimate with the right people, he can make them his guides and masters.”
CHAPTER XIV The Master said, 'He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:-- such a person may be said indeed to love to learn.'
The Master said, “Whoever aspires to be virtuous does not exert his energies on his appetite or personal comfort: instead, he performs his actions earnestly, speaks carefully, and looks for the company of those who can improve him. If a man does these things, we can say that he loves to learn.”
CHAPTER XV 1. Tsze-kung said, 'What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?' The Master replied, 'They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.' 2. Tsze-kung replied, 'It is said in the Book of Poetry, "As you cut and then file, as you carve and then polish."-- The meaning is the same, I apprehend, as that which you have just expressed.' 3. The Master said, 'With one like Ts'ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence.'
1. Tsze-kung, “What do you say about the poor man who doesn’t flatter others, and the rich man who is not act proudly?” The Master replied, “They are good, but not as good as the poor man who is cheerful or the rich man who follows the rules of manners and politeness.” 2. Tsze-kung replied, “The Book of Poetry says, ‘When you cut, then file the wood; when you carve something, then polish it.’ The meaning of this seems to be what you have said.” 3. The Master said, “I can talk about the odes with someone like Ts’ze. I say a single point, and he knows where it comes from.”
CHAPTER XVI The Master said, 'I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men.'
The Master said, “It will not worry me if other men do not know me – but I will be worried if I do not know other men.”
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