The Analects, as recorded by his disciples (tr. James Legge, 1861)

Confucius · c. 551–479 BCE

The book opens with

People led by virtue and the rules of propriety gain a sense of shame and become good

Their wordsIf they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good.

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Every claim below was made in this book, quoted word for word and numbered in the order the piece makes them, so you can read it there rather than take our word for it. The book prints chapter headings its extracted text does not preserve, so the claims below are in the book's order but not grouped. The sentence above each quote is our reading of the claim, not their wording. Each quote was checked against a stored copy of the page at build time; where the two differ, the quote is the fact.

Our reading
People led by virtue and the rules of propriety gain a sense of shame and become good

Their wordsIf they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good.
Our reading
Learning without thinking is wasted effort, and thinking without learning is dangerous

Their wordsLearning without thought is labour lost; thought without learning is perilous.
Our reading
Knowledge means holding that you know what you know and admitting that you do not know what you do not

Their wordsWhen you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;— this is knowledge.
Our reading
The mind of the superior person is set on what is right; the mind of the petty person is set on gain

Their wordsThe mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.
Our reading
Virtue is not remote: whoever wishes to be virtuous finds it at hand

Their wordsIs virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand.
Our reading
When you see a worthy person, think of equalling them; when you see the opposite, look inward and examine yourself

Their wordsWhen we see men of worth, we should think of equalling them; when we see men of a contrary character, we should turn inwards and examine ourselves.
Our reading
If names are not correct, language does not match the truth of things and affairs cannot succeed

Their wordsIf 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.
Our reading
Anyone you walk with can be your teacher: follow their good qualities and avoid their bad ones

Their wordsWhen 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.
Our reading
Reciprocity can serve as a rule for life: do not do to others what you do not want done to yourself

Their wordsIs not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.
Our reading
People are nearly alike by nature; it is practice that sets them far apart

Their wordsBy nature, men are nearly alike; by practice, they get to be wide apart.
Our reading
Have no friends who are not your equals

Their wordsHold faithfulness and sincerity as first principles. Have no friends not equal to yourself.
Our reading
Friendship with the upright, the sincere and the well-informed helps you; friendship with the showy, the smooth and the glib harms you

Their wordsThere are three friendships which are advantageous, and three which are injurious. Friendship with the upright; friendship with the sincere; and friendship with the man of much observation:— these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft; and friendship with the glib-tongued:— these are injurious.

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