Confucius Say Quotes

Respect yourself and others will respect you.

People who say it cannot be done should not interrupt those who are doing it.

If what one has to say is not better than silence, then one should keep silent.

Learning without thought is labour lost; thought without learning is perilous.

The Man who says he can, and the man who says he can not.. Are both correct

Confucius say if man want to grow one row of corn, first must shovel one ton of shit.

Confucius say, man with hand in pocket feel cocky all day

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

He who speaks without modesty will find it difficult to make his words good.

As Confucius once said, 'He who does nothing is the one who does nothing.'" Gabby pondered the words, the furrowed her brow. "did Confucius really say that?" Sunglasses in place, Stephanie managed the tiniest of shrugs. "No, but who cared? The point is, they handled, and most likely they found some sort of self-satisfaction in their industrious-ness. Who am I to deprive them of that?

Confucius is like the Torah, rules to follow. And Lao-Tzu is even more conservative, saying that if you do nothing you won't break any rules. You have to let tradition fall sometime, you have to take action, you have to eat bacon.

Yet the stupid believe they are awake, busily and brightly assuming they understand things, calling this man ruler, that one herdsman – how dense! Confucius and you are both dreaming! And when I say you are dreaming, I am dreaming, too. Words like these will be labeled the Supreme Swindle.

Cracking his knuckles, Cary dramatically prepared to open his fortune cookie. “Let’s see. Will I be rich? Famous? About to meet Mr. or Ms. Tall, Dark, and Tasty? Traveling to distant lands? What’d you guys get?” “Mine’s lame,” I said. “In the end all things will be known. Duh. I didn’t need a fortune to figure that out.” Gideon opened his and read, “Prosperity will knock on your door soon.” I snorted. Cary shot me a look. “I know, right? You snatched someone else’s cookie, Cross.” “He better not be anywhere near someone else’s cookie,” I said dryly. Reaching over, Gideon plucked half of mine out of my fingers. “Don’t worry, angel. Your cookie is the only one I want.” He popped it in his mouth with a wink. “Gag,” Cary muttered. “Get a room.” He cracked his fortune with a flourish, and then scowled. “What the fuck?” I leaned forward. “What’s it say?” “Confucius say,” Gideon ad-libbed, “man with hand in pocket feel cocky all day.” Cary threw half his cookie at Gideon, who caught it deftly and grinned. “Give me that.” I snatched the fortune out from between Cary’s fingers and read it. Then laughed. “Fuck you, Eva.” “Well?” Gideon prodded. “Pick another cookie.” Gideon smiled. “Pwned by a fortune.” Cary threw the other half of his cookie.

Care not for want of place; care for thy readiness to fill one. Care not for being unknown, but seek to be worthy of note.

Confucius says: 'Many seek happiness higher than man; others beneath him. But happiness is the same height as man.' That is true. So there must be a happiness to suit every man's stature.

You're not very good at being contemplative," Milo said. "You always sound like some bad caricature of a philosopher, like those fortune cookies with 'Confucius say' or the Nietzsche guy from Mystery Men that's always saying 'when you walk on the ground, the ground walks on you.

Revenge may be exacted a hundred times over in one sleepless night. The impulse, the dreaming intention, is human, normal, and we should forgive ourselves. But the raised hand, the actual violent enactment, is cursed. The maths says so. There’ll be no reversion to the status quo ante, no balm, no sweet relief, or none that lasts. Only a second crime. Before you embark on a journey of revenge, dig two graves, Confucius said. Revenge unstitches a civilisation. It’s a reversion to constant, visceral fear.

Among his own country folk Confucius wore a homely look, like one that has no word to say.

The Master said, Guide the people by law, aline them by punishment; they may shun crime, but they will want shame. Guide them by mind, aline them by courtesy; they will learn shame and grow good.

As Confucius once said, "He who does nothing is the one who does nothing."' Gabby pondered the words, the furrowed her brow. 'did Confucius really say that?' Sunglasses in place, Stephanie managed the tiniest of shrugs. 'No, but who cared? The point is, they handled, and most likely they found some sort of self-satisfaction in their industrious-ness. Who am I to deprive them of that?' Gabby put her hands on her hips. 'Or maybe you just wanted to be lazy.' Stephanie grinned. 'Like Jesus said, "Blessed are the lazy who lie in boats, for they shall inherit a suntan."' 'Jesus didn't say that.' 'True,' Stephanie afreed, sitting up. She removed her glasses, stared through them, then wiped them on a towel. 'But again, who cares?

The firm, the enduring, the simple, and the modest are near to virtue.

Confucius say," Gideon ad-libbed, "man with hand in pocket feel cocky all day.

We tend to believe that to change the world, we have to think big. Confucius wouldn't dispute this, but he would likely also say. Don't ignore the small. Don't forget the "pleases" and "thank yous." Change doesn't happen until people alter their behavior, and they don't alter their behavior unless they start with the small.

Plantie is a very strong Protestant, that is to say, he's against all churches, especially the Protestant: and he thinks a lot of Buddha, Karma and Confucius. He is also a bit of an anarchist and three or four years ago he took up Einstein and vitamins.

I think that we may safely trust a good deal more than we do. We may waive just so much care of ourselves as we honestly bestow elsewhere. Nature is well adapted to our weakness as our strength. The incessant anxiety and strain of some is a well nigh incurable form of disease. We are made to exaggerate the importance of what work we do; and yet how much is not done by us! or, what if we had been taken sick? How vigilant we are! determined not to live by faith if we can avoid it; all the day long on the alert, at night we unwillingly say our prayers and commit ourselves to uncertainties. So thoroughly and sincerely are we compelled to live, reverencing our life, and denying the possibility of change. This is the only way, we say; but there are as many ways as there can be drawn radii from one centre. All change is a miracle to contemplate; but it is a miracle which is taking place every instant. Confucius said, “To know that we know what we know, and that we do not know what we do not know, that is true knowledge.” When one man has reduced a fact of the imagination to be a fact to his understanding, I foresee that all men will at length establish their lives on that basis.

A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.

He that rules by mind is like the north star, steady in his seat, whilst the stars all bend to him.

Confucius says the wise man forgets insults just as the ungrateful man forgets good deeds.

It is bad when one thing becomes two. One should not look for anything else in the Way of the Samurai. It is the same for anything that is called a Way. Therefore, it is inconsistent to hear something of the Way of Confucius or the Way of the Buddha, and say that this is the Way of the Samurai. If one understands things in this manner, he should be able to hear about all Ways and be more and more in accord with his own.

Confucius says to be wrong is nothing unless you continue to remember it.

As Confucius says, under some circumstances murder can be forgiven; but unreasonableness never is.

Remember what Confucius say: ‘Before you embark on a journey of revenge, dig two graves.

The Master said, “You [Zilu], do you know what I have been trying to teach you? To say that you know something when you know it and to say that you do not know something when you do not know it—this is true knowing [zhi].

Lee’s hand shook as he filled the delicate cups. He drank his down in one gulp. “Don’t you see?” he cried. “The American Standard translation orders men to triumph over sin, and you can call sin ignorance. The King James translation makes a promise in ‘Thou shalt,’ meaning that men will surely triumph over sin. But the Hebrew word, the word timshel—‘Thou mayest’—that gives a choice. It might be the most important word in the world. That says the way is open. That throws it right back on a man. For if ‘Thou mayest’—it is also true that ‘Thou mayest not.’ Don’t you see?” “Yes, I see. I do see. But you do not believe this is divine law. Why do you feel its importance?” “Ah!” said Lee. “I’ve wanted to tell you this for a long time. I even anticipated your questions and I am well prepared. Any writing which has influenced the thinking and the lives of innumerable people is important. Now, there are many millions in their sects and churches who feel the order, ‘Do thou,’ and throw their weight into obedience. And there are millions more who feel predestination in ‘Thou shalt.’ Nothing they may do can interfere with what will be. But “Thou mayest’! Why, that makes a man great, that gives him stature with the gods, for in his weakness and his filth and his murder of his brother he has still the great choice. He can choose his course and fight it through and win.” Lee’s voice was a chant of triumph. Adam said, “Do you believe that, Lee?” “Yes, I do. Yes, I do. It is easy out of laziness, out of weakness, to throw oneself into the lap of deity, saying, ‘I couldn’t help it; the way was set.’ But think of the glory of the choice! That makes a man a man. A cat has no choice, a bee must make honey. There’s no godliness there. And do you know, those old gentlemen who were sliding gently down to death are too interested to die now?” Adam said, “Do you mean these Chinese men believe the Old Testament?” Lee said, “These old men believe a true story, and they know a true story when they hear it. They are critics of truth. They know that these sixteen verses are a history of humankind in any age or culture or race. They do not believe a man writes fifteen and three-quarter verses of truth and tells a lie with one verb. Confucius tells men how they should live to have good and successful lives. But this—this is a ladder to climb to the stars.” Lee’s eyes shone. “You can never lose that. It cuts the feet from under weakness and cowardliness and laziness.” Adam said, “I don’t see how you could cook and raise the boys and take care of me and still do all this.” “Neither do I,” said Lee. “But I take my two pipes in the afternoon, no more and no less, like the elders. And I feel that I am a man. And I feel that a man is a very important thing—maybe more important than a star. This is not theology. I have no bent toward gods. But I have a new love for that glittering instrument, the human soul. It is a lovely and unique thing in the universe. It is always attacked and never destroyed—because ‘Thou mayest.

When the Master entered the great temple he asked about everything. Someone said, ‘Who will say that this son of the man of Zou knows about ritual? When he enters the temple, he asks about everything’. The Master heard of it and said, ‘This is the ritual’.

Humanity is an organism, inherently rejecting all that is deleterious, that is, wrong, and absorbing after trial what is beneficial, that is, right. If so disposed, the Architect of the Universe, we must assume, might have made the world and man perfect, free from evil and from pain, as angels in heaven are thought to be; but although this was not done, man has been given the power of advancement rather than of retrogression. The Old and New Testaments remain, like other sacred writings of other lands, of value as records of the past and for such good lessons as they inculcate. Like the ancient writers of the Bible our thoughts should rest upon this life and our duties here. "To perform the duties of this world well, troubling not about another, is the prime wisdom," says Confucius, great sage and teacher. The next world and its duties we shall consider when we are placed in it.

Truth does not depart from human nature. If what isregarded as truth departs from human nature, it maynot be regarded as truth.

He begins by repeating a wise saying that’s been attributed in various forms to everyone from Confucius to Oprah: Forgiveness is giving up hope of a better past.

Confucius say ... "He who sleep with itchy butt wake with smelly finger.

Confucius say a woman is worth a thousand words. Tell your wife she's used up her total

Confucius say, man who fart in church sit in own pew.

As Confucius says, no matter where you go, there you are. You are the common denominator in your life and in all of your experiences.

Tzu-chang[21] asked whether we can know what is to be ten generations hence. The Master said, The Yin[22] took over the manners of the Hsia; the harm and the good that they did them can be known. The Chou took over the manners of the Yin; the harm and the good that they did them can be known. And we may know what shall be, even an hundred generations hence, whoever follows Chou.

This is what God has done for us: He has said, “I forgive you.” But he paid the price for the forgiveness himself through the Cross. It’s a payment that Buddha, Muhammad, Confucius, or any other religious or ethical leader cannot offer. No one can pay the price by “just living a good life.” I know it sounds exclusive to say it, but we must say it simply because it is true: There is no other way but Jesus.

And someday there will be a great awakening when we know that this is all a great dream. Yet the stupid believe they are awake, busily and brightly assuming they understand things, calling this man ruler, that one herdsman—how dense! Confucius and you both are dreaming! And when I say you are dreaming, I am dreaming, too. Words like these will be labeled the Supreme Swindle. Yet after ten thousand generations, a great sage may appear who will know their meaning, and it will still be as though he appeared with astonishing speed.

1. Myth: Without God, life has no meaning. There are 1.2 billion Chinese who have no predominant religion, and 1 billion people in India who are predominantly Hindu. And 65% of Japan's 127 million people claim to be non-believers. It is laughable to suggest that none of these billions of people are leading meaningful lives. 2. Myth: Prayer works. Studies have now shown that inter-cessionary prayer has no effect whatsoever of the health or well-being of the subject. 3. Myth: Atheists are immoral. There are hundreds of millions of non-believers on the planet living normal, decent, moral lives. They love their children, care about others, obey laws, and try to keep from doing harm to others just like everyone else. In fact, in predominantly non-believing countries such as in northern Europe, measures of societal health such as life expectancy at birth, adult literacy, per capita income, education, homicide, suicide, gender equality, and political coercion are better than they are in believing societies. 4. Myth: Belief in God is compatible with science. In the past, every supernatural or paranormal explanation of phenomena that humans believed turned out to be mistaken; science has always found a physical explanation that revealed that the supernatural view was a myth. Modern organisms evolved from lower life forms, they weren't created 6,000 years ago in the finished state. Fever is not caused by demon possession. Bad weather is not the wrath of angry gods. Miracle claims have turned out to be mistakes, frauds, or deceptions. We have every reason to conclude that science will continue to undermine the superstitious worldview of religion. 5. Myth: We have immortal souls that survive death. We have mountains of evidence that makes it clear that our consciousness, our beliefs, our desires, our thoughts all depend upon the proper functioning of our brains our nervous systems to exist. So when the brain dies, all of these things that we identify with the soul also cease to exist. Despite the fact that billions of people have lived and died on this planet, we do not have a single credible case of someone's soul, or consciousness, or personality continuing to exist despite the demise of their bodies. 6. Myth: If there is no God, everything is permitted. Consider the billions of people in China, India, and Japan above. If this claim was true, none of them would be decent moral people. So Ghandi, the Buddha, and Confucius, to name only a few were not moral people on this view. 7. Myth: Believing in God is not a cause of evil. The examples of cases where it was someone's belief in God that was the justification for their evils on humankind are too numerous to mention. 8. Myth: God explains the origins of the universe. All of the questions that allegedly plague non-God attempts to explain our origins still apply to the faux explanation of God. The suggestion that God created everything does not make it any clearer to us where it all came from, how he created it, why he created it, where it is all going. In fact, it raises even more difficult mysteries: how did God, operating outside the confines of space, time, and natural law 'create' or 'build' a universe that has physical laws? We have no precedent and maybe no hope of answering or understanding such a possibility. What does it mean to say that some disembodied, spiritual being who knows everything and has all power, 'loves' us, or has thoughts, or goals, or plans? 9. Myth: There's no harm in believing in God. Religious views inform voting, how they raise their children, what they think is moral and immoral, what laws and legislation they pass, who they are friends and enemies with, what companies they invest in, where they donate to charities, who they approve and disapprove of, who they are willing to kill or tolerate, what crimes they are willing to commit, and which wars they are willing to fight.

CHAP. XIX. The Duke Ai asked, saying, 'What should be done in order to secure the submission of the people?' Confucius replied, 'Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit.

Confucius says dig two graves before embarking on a journey of revenge. But what if that revenge is the only thing keeping you alive? And what if the people you're seeking revenge on deserve it? If Batman had just killed the Joker from the get-go, how many more people would still be alive?

The morality of breeding, and the morality of taming, are, in the means they use, entirely worthy of each other: we may proclaim it as a supreme principle that to make men moral one must have the unconditional resolve to act immorally. This is the great, the uncanny problem which I have been pursuing the longest: the psychology of the "improvers" of mankind. A small, and at bottom modest, fact — that of the so-called pia fraus [holy lie] — offered me the first insight into this problem: the pia fraus, the heirloom of all philosophers and priests who "improved" mankind. Neither Manu nor Plato nor Confucius nor the Jewish and Christian teachers have ever doubted their right to lie. They have not doubted that they had very different rights too. Expressed in a formula, one might say: all the means by which one has so far attempted to make mankind moral were through and through immoral.

Confucius says… Life leads the thoughtful man on a path of many windings. Now the course is checked, now it runs straight again. Here winged thoughts may pour freely forth in words, There the heavy burden of knowledge must be shut away in silence. But when two people are at one in their inmost hearts, They shatter even the strength of iron or of bronze.

Confucius-says

A wise man is never cheated, a virtuous man is never worried and a courageous man is never afraid.

Do not worry that your abilities are not appreciated, you should reflect on yourself whether you really have capabilities.

Benevolence is love to all men. It is to know all men.

These male doctors—all devout followers of Confucius—recite their sayings about treating women and how many women will die in childbirth, but they have no understanding of what that means.

In speaking of the human brain as an electro-colloidal biocomputer, we all know where the hardware is: it is inside the human skull. The software, however, seems to be anywhere and everywhere. For instance, the software “in” my brain also exists outside my brain in such forms as, say, a book I read twenty years ago, which was an English translation of various signals transmitted by Plato 2400 years ago. Other parts of my software are made up of the software of Confucius, James Joyce, my second-grade teacher, the Three Stooges, Beethoven, my mother and father, Richard Nixon, my various dogs and cats, Dr. Carl Sagan, and anybody and (to some extent) any-thing that has ever impacted upon my brain. This may sound strange, but that’s the way software (or information) functions.

Tsz-lu said to the Master, "As the prince of Wei, sir, has been waiting for you to act for him in his government, what is it your intention to take in hand first?" "One thing of necessity," he answered "the rectification of terms." "That!" exclaimed Tsz-lu. "How far away you are, sir! Why such rectification?" "What a rustic you are, Tsz-lu!" rejoined the Master. "A gentleman would be a little reserved and reticent in matters which he does not understand. If terms be incorrect, language will be incongruous; and if language be incongruous, deeds will be imperfect. So, again, when deeds are imperfect, propriety and harmony cannot prevail, and when this is the case laws relating to crime will fail in their aim; and if these last so fail, the people will not know where to set hand or foot. Hence, a man of superior mind, certain first of his terms, is fitted to speak; and being certain of what he says can proceed upon it. In the language of such a person there is nothing heedlessly irregular and that is the sum of the matter.

Good,” Landon said, taking a small sip from the bottle. “Then don’t try to kill me again.” “Deal.” He got up, crossed the room without moving too quickly, and put out his hand. Landon took it, his grip tight, not letting go even after they shook. “‘He who does not trust enough, will not be trusted’, asshole.” Then he released his hand and leaned back in the chair with his eyes closed, a small smile on his lips. “Thanks for the tip, Confucius.” “That was Lao-tzu, not Confucius.” “Oh, right. Lao-tzu. Wasn’t he the guy who also said, ‘He who has nothing interesting to say should shut the fuck up’?” Landon laughed. “I think that was someone else.

The Jitong chapter of the Book of Rites says, “There are three ways of caring for one’s parents: when they are alive, look after them; when they are deceased, tend to the death rites; when the death rites have been completed, offer them sacrifice.

The outsider may indeed wonder at this seeming much ado about nothing. What a tempest in a tea-cup! he will say. But when we consider how small after all the cup of human enjoyment is, how soon overflowed with tears, how easily drained to the dregs in our quenchless thirst for infinity, we shall not blame ourselves for making so much of the tea-cup. Mankind has done worse. In the worship of Bacchus, we have sacrificed too freely; and we have even transfigured the gory image of Mars. Why not consecrate ourselves to the queen of the Camelias, and revel in the warm stream of sympathy that flows from her altar? In the liquid amber within the ivory-porcelain, the initiated may touch the sweet reticence of Confucius, the piquancy of Laotse, and the ethereal aroma of Sakyamuni himself.

The Sayings of Confucius: “At fifteen I thought only of study; at thirty I began playing my role; at forty I was sure of myself; at fifty I was conscious of my position in the universe; at sixty I was no longer argumentative; and now at seventy I can follow my heart’s desire without violating custom.”1

People have a saying, ‘I take no joy in being a ruler, except that no one dares to oppose what I say.’ If what the ruler says is good, and no one opposes him, is this not good? On the other hand, if what he says is not good, and no one opposes him, does this not come close to being a single saying that can cause a state to perish?

The Master said, “How could one but comply with what model sayings have to say? But the real value lies in reforming one’s ways. How could one but find pleasure in polite language? But the real value lies in drawing out its meaning. What can possibly be done with people who find pleasure in polite language but do not draw out its meaning, or who comply with model sayings but do not reform their ways.

think that we may safely trust a good deal more than we do. We may waive just so much care of ourselves as we honestly bestow elsewhere. Nature is as well adapted to our weakness as to our strength. The incessant anxiety and strain of some is a well-nigh incurable form of disease. We are made to exaggerate the importance of what work we do; and yet how much is not done by us! or, what if we had been taken sick? How vigilant we are! determined not to live by faith if we can avoid it; all the day long on the alert, at night we unwillingly say our prayers and commit ourselves to uncertainties. So thoroughly and sincerely are we compelled to live, reverencing our life, and denying the possibility of change. This is the only way, we say; but there are as many ways as there can be drawn radii from one centre. All change is a miracle to contemplate; but it is a miracle which is taking place every instant. Confucius said, “To know that we know what we know, and that we do not know what we do not know, that is true knowledge.” When one man has reduced a fact of the imagination to be a fact to his understanding, I foresee that all men at length establish their lives on that basis.

The morality of breeding and the morality of taming, in the means which they adopt in order to prevail, are quite worthy of each other: we may lay down as a leading principle that in order to create morality a man must have the absolute will to immorality. This is the great and strange problem with which I have so long been occupied: the psychology of the “Improvers” of mankind. A small, and at bottom perfectly insignificant fact, known as the “pia fraus,” first gave me access to this problem: the pia fraus, the heirloom of all philosophers and priests who “improve” mankind. Neither Manu, nor Plato, nor Confucius, nor the teachers of Judaism and Christianity, have ever doubted their right to falsehood. They have never doubted their right to quite a number of other things To express oneself in a formula, one might say:—all means which have been used heretofore with the object of making man moral, were through and through immoral.

It is often asserted that education is breaking down because of overspecialisation. But this is only a partial and misleading diagnosis. Specialisation is not in itself a faulty principle of education. What would be the alternative - an amateurish smattering of all major subjects? Or a lengthy studium generale in which men are forced to spend their time sniffing at subjects which they do not wish to pursue, while they are being kept away from what they want to learn? This cannot be the right answer, since it can only lead to the type of intellectual man, whom Cardinal Newman castigated -'an intellectual man, as the world now conceives of him. ,..one who is full of "views" on all subjects of philosophy, on all matters of the day'. Such 'viewiness' is a sign of ignorance rather than knowledge. 'Shall I teach you the meaning of knowledge?' said Confucius. 'When you know a thing to recognise that you know it, and when you do not, to know that you do not know - that is knowledge.' What is at fault is not specialisation, but the lack of depth with which the subjects are usually presented, and the absence of meta- physical awareness. The sciences are being taught without any awareness of the presuppositions of science, of the meaning and significance of scientific laws, and of the place occupied by the natural sciences within the whole cosmos of human thought. The result is that the presuppositions of science are normally mistaken for its findings. Economics is being taught without any awareness of the view of human nature that underlies present-day economic theory. In fact, many economists are themselves unaware of the fact that such a view is implicit in their teaching and that nearly all their theories would have to change if that view changed. How could there be a rational teaching of politics without pressing all questions back to their metaphysical roots? Political thinking must necessarily become confused and end in 'double-talk' if there is a continued refusal to admit the serious study of the meta- physical and ethical problems involved. The confusion is already so great that it is legitimate to doubt the educational value of studying many of the so-called humanistic subjects. I say 'so- called' because a subject that does not make explicit its view of human nature can hardly be called humanistic. All

there is no such thing as "magic" Daoism, "daojia" and "daojiao" had different meanings way back then, and now. The priginal term dao jia 道家was counterposed to rujia,儒家 the folks who swore by Confucius, and fajia 法家realists who (legalists), like modern day republicans equated money, weapons w political power. Daojia was the category for every one else, ie those who were neither.Confucian or Legalist. Daoism, “the way that never parted,” is a great river flowing thru all of China's history, fed by many streams. Many of the "modern" "western" people such as "sex hygiene" 房中 and other "Dao for $$$" folk (eg a multi-millionaire in Pacific Grove - 17 Mile Drive) have made fortunes by claiming to teach "Daoist Secrets", in a system that forbids taking recompense of any kind for receiving true Daoist teachings. So much more to say, the writings of the late Anna Seidel show how what we call "Dao Jiao" 道教(Dao teaching), which includes liturgy as well as inner alchemy meditation, derives from the Guweishu 古緯書, ie the ancient "wei" (parallel threads or "woof" thread), human compassion for each other and oneness with change in nature, as opposed to the "jing" 經 vertical (Confucian, political up-down) threads that support the Imperial governing power. Buddhism appears as sacred art painted on the surface of the Chinese cultural fabric, which is eventually accepted because it won the hearts of the people by praying for the deceased, something that was not a part of the original Buddhist teachings from India, but essential in China." [Saso FB Post May 4th 2015]

This is an enormous claim, but there is a certain logic to it. One of the most recent people to note this logic is Bono, the lead singer of U2, in a conversation with Michka Assayas: Assayas: Christ has his rank among the world’s great thinkers. But Son of God, isn’t that far-fetched? Bono: No, it’s not far-fetched to me. Look, the secular response to the Christ story always goes like this: He was a great prophet, obviously a very interesting guy, had a lot to say along the lines of other great prophets, be they Elijah, Muhammad, Buddha, or Confucius. But actually Christ doesn’t allow you that. He doesn’t let you off that hook. Christ says, No. I’m not saying I’m a teacher, don’t call me teacher. I’m not saying I’m a prophet. I’m saying: ‘I’m the Messiah.’ I’m saying: ‘I am God incarnate.’ And people say: No, no, please, just be a prophet. A prophet we can take. You’re a bit eccentric. We’ve had John the Baptist eating locusts and wild honey, we can handle that. But don’t mention the ‘M’ word! Because, you know, we’re gonna have to crucify you. And he goes: No, no, I know you’re expecting me to come back with an army and set you free from these creeps, but actually I am the Messiah. At this point, everyone starts staring at their shoes, and says: Oh, my God, he’s gonna keep saying this. So what you’re left with is either Christ was who He said He was – the Messiah – or a complete nutcase. I mean, we’re talking nutcase on the level of Charles Manson. . . . I’m not joking here. The idea that the entire course of civilisation for over half of the globe could have its fate changed and turned upside-down by a nutcase, for me that’s far-fetched . . . Bono is describing how Jesus’ statements about himself force us all into an all-or-nothing choice.

JANUARY 26 Being Kind-I You often say, “I would give, but only to the deserving.” The trees in your orchard say not so, nor the flocks in your pastures. They give that they may live, for to withhold is to perish. —KAHLIL GIBRAN The great and fierce mystic William Blake said, There is no greater act than putting another before you. This speaks to a selfless giving that seems to be at the base of meaningful love. Yet having struggled for a lifetime with letting the needs of others define me, I've come to understand that without the healthiest form of self-love—without honoring the essence of life that this thing called “self” carries, the way a pod carries a seed—putting another before you can result in damaging self-sacrifice and endless codependence. I have in many ways over many years suppressed my own needs and insights in an effort not to disappoint others, even when no one asked me to. This is not unique to me. Somehow, in the course of learning to be good, we have all been asked to wrestle with a false dilemma: being kind to ourselves or being kind to others. In truth, though, being kind to ourselves is a prerequisite to being kind to others. Honoring ourselves is, in fact, the only lasting way to release a truly selfless kindness to others. It is, I believe, as Mencius, the grandson of Confucius, says, that just as water unobstructed will flow downhill, we, given the chance to be what we are, will extend ourselves in kindness. So, the real and lasting practice for each of us is to remove what obstructs us so that we can be who we are, holding nothing back. If we can work toward this kind of authenticity, then the living kindness—the water of compassion—will naturally flow. We do not need discipline to be kind, just an open heart. Center yourself and meditate on the water of compassion that pools in your heart. As you breathe, simply let it flow, without intent, into the air about you. JANUARY 27 Being Kind-II We love what we attend. —MWALIMU IMARA There were two brothers who never got along. One was forever ambushing everything in his path, looking for the next treasure while the first was still in his hand. He swaggered his shield and cursed everything he held. The other brother wandered in the open with very little protection, attending whatever he came upon. He would linger with every leaf and twig and broken stone. He blessed everything he held. This little story suggests that when we dare to move past hiding, a deeper law arises. When we bare our inwardness fully, exposing our strengths and frailties alike, we discover a kinship in all living things, and from this kinship a kindness moves through us and between us. The mystery is that being authentic is the only thing that reveals to us our kinship with life. In this way, we can unfold the opposite of Blake's truth and say, there is no greater act than putting yourself before another. Not before another as in coming first, but rather as in opening yourself before another, exposing your essence before another. Only in being this authentic can real kinship be known and real kindness released. It is why we are moved, even if we won't admit it, when strangers let down and show themselves. It is why we stop to help the wounded and the real. When we put ourselves fully before another, it makes love possible, the way the stubborn land goes soft before the sea. Place a favorite object in front of you, and as you breathe, put yourself fully before it and feel what makes it special to you. As you breathe, meditate on the place in you where that specialness comes from. Keep breathing evenly, and know this specialness as a kinship between you and your favorite object. During your day, take the time to put yourself fully before something that is new to you, and as you breathe, try to feel your kinship to it.

1. Do not chase those who go, and do not stop those who come. -Blind- 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 저희는 7가지 철칙을 바탕으로 거래를 합니다. 고객들과 지키지못할약속은 하지않습니다 1.정품보장 2.총알배송 3.투명한 가격 4.편한 상담 5.끝내주는 서비스 6.고객님 정보 보호 7.깔끔한 거래 제품구입하실때는 제가 고객님들께 약속드리는것만큼 저희쪽과 약속도 지켜주시기 바랍니다 24시간 언제든지 문의주세요 클릭해주셔셔 감사합니다 구체적인 내용은 문의하셔셔 상담받아보세요 2. Watch out for those surrounded by dark clouds. – Balthazar Graciasian 3. Rather than let me live in Paradise alone There will be no greater penalty. Goethe 4. When you associate with others, the first thing you should not forget Because the other person has their own way of life In order not to confuse them, they should not interfere with others' lives. Henry James 5. You have a bad relationship with others I hate that person being with you, If you are right and you don't agree, The person will not be reproved It is you who should be reproved. Because you have not done your heart and devotion to that person. Tolstoy 6. If you want to be liked by others, Just show that you are having a great time together. If you do that, instead of just having fun Better to hang out with the other person. And people with this temperament Even if you don't have great culture or wisdom, you have common sense. That behaviour, Who have great talent and lack this disposition I greatly move others' minds. Joseph Addis   7. Anyone who accepts others generously Always get people's hearts, Who rules with dignity and force Always buy people's anger. -King Sejong- 8. I want to interest others. Don't close your ears and eyes yourself Show interest in others. If you don't understand this, However talented and capable It is impossible to get along with others. Lawrence Gould- 9. Take care of others' interests. Undistributed profits never last long. -Voltaire- 10. It is only sin that I do not know others. What's the sin of not letting others know? Jang Young-sil 11. What comes out of you returns to you. -Blind- 12. It is never a good thing to be someone's half. We are a perfect person. Andrew Matthews 13. Treating others Cherish his body as mine. My body is not only precious. Do not forget that others' bodies are also precious. And do what you desire for others first. -Confucius-   14. Most people Neither my side nor my enemy. Also what you do or yourself There are people who do not like it. It's too much to want everyone to like you. Liz Carpenter 15. In general, introverted humans Outgoing humans get along well with outgoing humans. It is because the mind is at first comfortable and easy to understand. But the state of being at ease It is not a good condition for your own growth. Theodore Rubin

1. Do not chase those who go, and do not stop those who come. -Blind- 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 저희는 7가지 철칙을 바탕으로 거래를 합니다. 고객들과 지키지못할약속은 하지않습니다 1.정품보장 2.총알배송 3.투명한 가격 4.편한 상담 5.끝내주는 서비스 6.고객님 정보 보호 7.깔끔한 거래 제품을 구입하실때는 저희가 구매자분들께 약속지켜드리는것만큼 구매자분들도 저희와 약속 꼭 지켜주시기 바랍니다 구체적인 내용은 문의하셔셔 상담받아보세요 클릭해주셔셔 감사합니다 24시간 언제든지 문의주세요 2. Watch out for those surrounded by dark clouds. – Balthazar Graciasian 3. Rather than let me live in Paradise alone There will be no greater penalty. Goethe 4. When you associate with others, the first thing you should not forget Because the other person has their own way of life In order not to confuse them, they should not interfere with others' lives. Henry James 5. You have a bad relationship with others I hate that person being with you, If you are right and you don't agree, The person will not be reproved It is you who should be reproved. Because you have not done your heart and devotion to that person. Tolstoy 6. If you want to be liked by others, Just show that you are having a great time together. If you do that, instead of just having fun Better to hang out with the other person. And people with this temperament Even if you don't have great culture or wisdom, you have common sense. That behaviour, Who have great talent and lack this disposition I greatly move others' minds. Joseph Addis   7. Anyone who accepts others generously Always get people's hearts, Who rules with dignity and force Always buy people's anger. -King Sejong- 8. I want to interest others. Don't close your ears and eyes yourself Show interest in others. If you don't understand this, However talented and capable It is impossible to get along with others. Lawrence Gould- 9. Take care of others' interests. Undistributed profits never last long. -Voltaire- 10. It is only sin that I do not know others. What's the sin of not letting others know? Jang Young-sil 11. What comes out of you returns to you. -Blind- 12. It is never a good thing to be someone's half. We are a perfect person. Andrew Matthews 13. Treating others Cherish his body as mine. My body is not only precious. Do not forget that others' bodies are also precious. And do what you desire for others first. -Confucius-   14. Most people Neither my side nor my enemy. Also what you do or yourself There are people who do not like it. It's too much to want everyone to like you. Liz Carpenter 15. In general, introverted humans Outgoing humans get along well with outgoing humans. It is because the mind is at first comfortable and easy to understand. But the state of being at ease It is not a good condition for your own growth. Theodore Rubin   16. Stick when you're hungry, and leave when you're hungry, When it's warm, it flocks, when it's cold This is the widespread dismissal of recognition. Chae Geun-hwa 17. With people You can't share the ball together, Together with the ball envy one another. Tribulation with people, but comfort cannot come together. Comfort will be an enemy of one another. Chae Geun-hwa 18. People must change their positions and positions. -Confucius- 19. A person is originally clean, All call for sin and blessing according to ties. The paper smells close to incense, That rope is like a fishy fish. Man dyes little by little and learns it, but he does not know how to do it himself. -Law law- 20. A person's value can only be measured in relation to others. Nietzsche 21. Be strict to yourself and generous to others -Confucius- 22. Beware of your impression of the other person Worrying is why you're the main character. Usually, a person's crush is about first showing others You should know what appears as a reaction. You don't wait Give you first. Lawrence

We see three men standing around a vat of vinegar. Each has dipped his finger into the vinegar and has tasted it. The expression on each man's face shows his individual reaction. Since the painting is allegorical, we are to understand that these are no ordinary vinegar tasters, but are instead representatives of the "Three Teachings" of China, and that the vinegar they are sampling represents the Essence of Life. The three masters are K'ung Fu-tse (Confucius), Buddha, and Lao-tse, author of the oldest existing book of Taoism. The first has a sour look on his face, the second wears a bitter expression, but the third man is smiling. To Kung Fu-tse (kung FOOdsuh), life seemed rather sour. He believed that the present was out step with the past, and that the government of man on earth was out of harmony with the Way of Heaven, the government of, the universe. Therefore, he emphasized reverence for the Ancestors, as well as for the ancient rituals and ceremonies in which the emperor, as the Son of Heaven, acted as intermediary between limitless heaven and limited earth. Under Confucianism, the use of precisely measured court music, prescribed steps, actions, and phrases all added up to an extremely complex system of rituals, each used for a particular purpose at a particular time. A saying was recorded about K'ung Fu-tse: "If the mat was not straight, the Master would not sit." This ought to give an indication of the extent to which things were carried out under Confucianism. To Buddha, the second figure in the painting, life on earth was bitter, filled with attachments and desires that led to suffering. The world was seen as a setter of traps, a generator of illusions, a revolving wheel of pain for all creatures. In order to find peace, the Buddhist considered it necessary to transcend "the world of dust" and reach Nirvana, literally a state of "no wind." Although the essentially optimistic attitude of the Chinese altered Buddhism considerably after it was brought in from its native India, the devout Buddhist often saw the way to Nirvana interrupted all the same by the bitter wind of everyday existence. To Lao-tse (LAOdsuh), the harmony that naturally existed between heaven and earth from the very beginning could be found by anyone at any time, but not by following the rules of the Confucianists. As he stated in his Tao To Ching (DAO DEH JEENG), the "Tao Virtue Book," earth was in essence a reflection of heaven, run by the same laws - not by the laws of men. These laws affected not only the spinning of distant planets, but the activities of the birds in the forest and the fish in the sea. According to Lao-tse, the more man interfered with the natural balance produced and governed by the universal laws, the further away the harmony retreated into the distance. The more forcing, the more trouble. Whether heavy or fight, wet or dry, fast or slow, everything had its own nature already within it, which could not be violated without causing difficulties. When abstract and arbitrary rules were imposed from the outside, struggle was inevitable. Only then did life become sour. To Lao-tse, the world was not a setter of traps but a teacher of valuable lessons. Its lessons needed to be learned, just as its laws needed to be followed; then all would go well. Rather than turn away from "the world of dust," Lao-tse advised others to "join the dust of the world." What he saw operating behind everything in heaven and earth he called Tao (DAO), "the Way." A basic principle of Lao-tse's teaching was that this Way of the Universe could not be adequately described in words, and that it would be insulting both to its unlimited power and to the intelligent human mind to attempt to do so. Still, its nature could be understood, and those who cared the most about it, and the life from which it was inseparable, understood it best.

Finding happiness in life is like using a litter box. If you can't find a good spot, just kick the clumps out until you MAKE a good spot.

Someone may counter that if a man supports a number of mistresses, there will be no violation of human nature if he treats them properly. This is the opinion of Confucius himself, If what he says were true, a woman should be allowed to support a number of husbands. She should be able to call them male concubines, and give them lower-ranking positions in the household. What then?

Confucius once sighed and said that it was difficult to deal with women and small-minded men. But now as I see it, I must say that this was a situation which Confucius himself brought about and he himself was displaying this vice. For there is no principle in terms of which human nature can be differentiated according to sex. Again, when he spoke of small-minded men, did he mean lowly persons? The children of the lowly are not necessarily inferior, and, needless to say, there are no innate distinctions between noble and inferior. But why, then, was Confucius troubled only by women and small-minded people? This was because Confucius taught people in general to be servile. He thus lumped together the weak women and lowly people, and did not allow them any individual freedom in any of their actions at all. Thereby Confucius implanted a spirit of envy in them, and when it reached an extreme, even he had to lament about it.

He answered, How dare I look as high as Hui? When Hui hears one thing, he understands ten; when I hear one thing I understand two.

If language is not correct, then what is said is not what is meant; if what is said is not what is meant, then what must be done remains undone; if this remains undone, morals and art will deteriorate; if justice goes astray, the people will stand about in helpless confusion. Hence, there must be no arbitrariness in what is said. This matters above everything.—Confucius

Confucius said the doctrine of the mean was the highest virtue, and rare among men. The Buddhists call it the middle way. Aristotle saw moderation as the essence of virtue. I say moderation in all things, even moderation.

As early as November 1966, the Red Guard Corps of Beijing Normal University had set their sights on the Confucian ancestral home in Qufu County in Shandong Province. Invoking the language of the May Fourth movement, they proceeded to Qufu, where they established themselves as the Revolutionary Rebel Liaison State to Annihilate the Old Curiosity Shop of Confucius. Within the month they had totally destroyed the Temple of Confucius, the Kong Family Mansion, the Cemetery of Confucius (including the Master’s grave), and all the statues, steles, and relics in the area... In January 1967 another Red Guard unit editorialized in the People’s Daily: To struggle against Confucius, the feudal mummy, and thoroughly eradicate . . . reactionary Confucianism is one of our important tasks in the Great Cultural Revolution. And then, to make their point, they went on a nationwide rampage, destroying temples, statues, historical landmarks, texts, and anything at all to do with the ancient Sage... The Cultural Revolution came to an end with Mao’s death in 1976. In 1978 Deng Xiaoping (1904–97) became China’s paramount leader, setting China on a course of economic and political reform, and effectively bringing an end to the Maoist ideal of class conflict and perpetual revolution. Since 2000, the leadership in Beijing, eager to advance economic prosperity and promote social stability, has talked not of the need for class conflict but of the goal of achieving a “harmonious society,” citing approvingly the passage from the Analects, “harmony is something to be cherished” (1.12). The Confucius compound in Qufu has been renovated and is now the site of annual celebrations of Confucius’s birthday in late September. In recent years, colleges and universities throughout the country—Beijing University, Qufu Normal University, Renmin University, Shaanxi Normal University, and Shandong University, to name a few—have established Confucian study and research centers. And, in the opening ceremonies of the 2008 Olympics, the Beijing Olympic Committee welcomed guests from around the world to Beijing with salutations from the Analects, “Is it not a joy to have friends come from afar?” and “Within the fours seas all men are brothers,” not with sayings from Mao’s Little Red Book. Tellingly, when the Chinese government began funding centers to support the study of the Chinese language and culture in foreign schools and universities around the globe in 2004—a move interpreted as an ef f ort to expand China’s “soft power”—it chose to name these centers Confucius Institutes... The failure of Marxism-Leninism has created an ideological vacuum, prompting people to seek new ways of understanding society and new sources of spiritual inspiration. The endemic culture of greed and corruption—spawned by the economic reforms and the celebration of wealth accompanying them—has given rise to a search for a set of values that will address these social ills. And, crucially, rising nationalist sentiments have fueled a desire to fi nd meaning within the native tradition—and to of f set the malignant ef f ects of Western decadence and materialism. Confucius has thus played a variety of roles in China’s twentieth and twenty-first centuries. At times praised, at times vilified, he has been both good guy and bad guy. Yet whether good or bad, he has always been somewhere on the stage. These days Confucius appears to be gaining favor again, in official circles and among the people. But what the future holds for him and his teachings is difficult to predict. All we can say with any certainty is that Confucius will continue to matter.

A country that let its rituals fall apart would soon fall apart itself. This I knew from the classroom years, of course. Confucius and his followers all said it. But they didn't say that we had to let rituals strangle us like vines could strangle trees, choking the lifeblood from them until only the husk remained.

While Jews for Jesus is a misnomer to many Christians and almost all Jews, Daoists for Confucius and Confucians for the Buddha are thick on the ground in China. According to a popular Chinese saying, “Every Chinese wears a Confucian cap, a Daoist robe and Buddhist sandals.” Or, according to another, Chinese are Confucians at work, Daoists at leisure, and Buddhists at death.

Confucius says dig two graves before embarking on a journey of revenge. But what if that revenge is the only thing keeping you alive? And what if the people you're seeking revenge on deserve it? If Batman had just killed the Joker from the get-go, how many more people would still be alive? Sometimes the bad guys have to die, so if I have to dig two graves, so be it. Better than digging three.

Confucius says dig two graves before embarking on a journey of revenge. I guess he was right. When you go seeking revenge, some small part of you will die a death … someway, somehow. But from the ashes of that, something new will rise, something different, something better.

Maybe the operative question, Knight implied, wasn’t why someone would leave society but why anyone would want to stay. “The whole world is rushing headlong like a swelling torrent,” a recluse once told Confucius. “Wouldn’t you be better off following those who flee the world altogether?” The Indian writer Jiddu Krishnamurti has been quoted as saying, “It is no measure of health to be well adjusted to a profoundly sick society.

If a cat meows and no one hears, did he really complain?

Every age has its own Confucius, and in each age there are several different kinds of Confuciuses,” wrote twentieth-century historian Gu Jiegang. “The figure of Confucius continually changes according to whatever the people of each age think or say about him. But most people are not at all aware of this, and they ultimately don’t understand what the real face of Confucius is.

Confucius say woman should never speak for man." He bit her jaw, working his way toward her mouth. She tapped his shoulder, "What does he say about a crowd watching?" Boyd gazed over his shoulder and then glanced back with an evil smile, Confucius say fuck 'em." And he kissed her long and hard.

Live life as if there is a mousie toy around every corner...In my case there usually is.

An old saying by Confucius goes thus, “he who will not economize will have to agonize.

Ode to the Vile Vial:   Oh vile vial, noxious ampule. Once a month, over you I must duel. You may keep the fleas at bay and other pests in check, But expect you no fight to keep the goop from my neck? I run and I hide. Giving in would destroy my pride. But I can’t get away, The human says this is the day. Oh vile vial. Defeat has spoiled my glorious fur, though tis temporary. My vow is to win next time, so you had best be wary.

Scotch Kirk, speaking of the precept uttered by Confucius, five hundred years before the time assigned for the birth of Jesus of Nazareth ("Whatsoever ye would not that others should do unto you, do not ye unto them"), says: "That Confucius is the author of this precept is undisputed, and therefore it is indisputable that Christianity has incorporated an article of Chinese morality.

155Confucius say passionate kiss like spider web. Soon lead to undoing of fly.

Live your dreams every day! Why do you think cats nap so much?

Confucius said, ‘He who says he can and he who says he can’t are both usually right’. Never was there a truer word said and you’d do well to think about that quote and how it pertains to you and your current circumstances.

To err is human...Purrfection is feline.

The best fashion accessory is cat hair on your clothes.

Confucius Cat says...Quoting a plague victim's statement circa 1347.   "I knew we shoulda been nicer to those cats!

Thanks, Del Grazo." "Hey, no problem, sir." A New York phrase, not Chinese. Well, I thought, if he's a spy for China, he's not going to run around saying things like, As Confucius said and my spymaster stressed, he who learns but does not think is lost!

Confucius Cat Says...     A collection of advice and observations from the wise and wonderful feline philosopher!

Cats are nature’s way of teaching humility to humans.