Wise Chinese Quotes

Those who are wise won't be busy, and those who are too busy can't be wise.

A single conversation with a wise man is better than ten years of study.” - Chinese proverb

One conversation with a wise man is better than ten years of study in a public school.

O great and mighty Master Li, pray impart to me the Secret of Wisdom!" he bawled. "Take a large bowl," I said. "Fill it with equal measures of fact, fantasy, history, mythology, science, superstition, logic, and lunacy. Darken the mixture with bitter tears, brighten it with howls of laughter, toss in three thousand years of civilization, bellow kan pei — which means 'dry cup' — and drink to the dregs." Procopius stared at me. "And I will be wise?" he asked. "Better," I said. "You will be Chinese.

If you don't want anyone to find out about it then don't do it

A wise Chinese saying--'A frog at the bottom of a well has a limited view of the sky.

Over the years, I have learned that if each country could understand the other’s history, culture, and viewpoint, and accept that there are some issues that the two countries will “agree to disagree”, there would be tremendous progress. I have come to really like the wise Chinese proverb “yi zhong qiu tong,” which means seeking common ground while accepting differences. This is precisely the mindset that both countries need.

Seasons is a wise metaphor for the movement of life, I think. It suggests that life is neither a battlefield nor a game of chance but something infinitely richer, more promising, more real. The notion that our lives are like the eternal cycle of the seasons does not deny the struggle or the joy, the loss or the gain, the darkness or the light, but encourages us to embrace it all-and to find in all of it opportunities for growth. If we lived close to nature in an agricultural society, the seasons as metaphor and fact would continually frame our lives. But the master metaphor of our era does not come from agriculture-it comes from manufacturing. We do not believe that we "grow" our lives-we believe that we "make" them. Just listen to how we use the word in everyday speech: we make time, make friends, snake meaning, make money, make a living, make love. I once heard Alan Watts observe that a Chinese child will ask, "How does a baby grow?" But an American child will ask, "How do you make a baby?" From an early age, we absorb our culture's arrogant conviction that we manufacture everything, reducing the world to mere "raw material" that lacks all value until we impose our designs and labor on it.

Just look at the Chinese characters used for the names of the days of the week. Color-wise, Monday (Moon) would be yellow. Tuesday (Fire) is red. Wednesday (Water) is blue. Thursday (Wood) is green. Friday (Gold) would be gold, Saturday (Earth) would be light brown. sunday (Sun) would be white.

Communities need tensions if they are to grow and deepen. Tensions come from conflicts within each person - conflicts born out of a refusal of personal and community growth, conflicts between individual egoisms, conflicts arising from a diminishing gratuite, from a class of temperaments and from individual psychological difficulties. These are natural tensions. Anguish is the normal reaction to being brought up against our own limitations and darkness, to the discovery of our deep wound. Tension is the normal reaction to responsibilities we find hard because they make us feel insecure. We all weep and grieve inwardly at the successive deaths of our own interests. . . . When everything is going well, when the community feels it is living successfully, its members tend to let their energies dissipate, and to listen less carefully to each other. Tensions bring people back to the reality of their helplessness; obliging them to spend more time in prayer and dialogue, to work patiently to overcome the crisis and refind lost unity; making them understand that the community is more than just a human reality, that it also needs the spirit of God if it is to live and deepen. I am told that there is a Chinese word for 'crisis' which means 'opportunity and danger'. Every tension, every crisis can become a source of new life if we approach it wisely, or it can bring death and division.

But it was strange how shame was something you never became inured to: each time hurt just as much as the first

The seventh daughter is beautiful and wise beyond all measure. She spins the cloud-silk for the King and Queen of Heaven, and presides over the weaving which maidens do on earth. It is for this reason she is called the Weaving Maiden.

13.  He wins his battles by making no mistakes. [Ch’en Hao says: “He plans no superfluous marches, he devises no futile attacks.” The connection of ideas is thus explained by Chang Yu: “One who seeks to conquer by sheer strength, clever though he may be at winning pitched battles, is also liable on occasion to be vanquished; whereas he who can look into the future and discern conditions that are not yet manifest, will never make a blunder and therefore invariably win.”] Making no mistakes is what establishes the certainty of victory, for it means conquering an enemy that is already defeated. 14.  Hence the skillful fighter puts himself into a position which makes defeat impossible, and does not miss the moment for defeating the enemy. [A “counsel of perfection” as Tu Mu truly observes. “Position” need not be confined to the actual ground occupied by the troops. It includes all the arrangements and preparations which a wise general will make to increase the safety of his army.] 15.  Thus it is that in war the victorious strategist only seeks battle after the victory has been won, whereas he who is destined to defeat first fights and afterwards looks for victory. [Ho Shih thus expounds the paradox: “In warfare, first lay plans which will ensure victory, and then lead your army to battle; if you will not begin with stratagem but rely on brute strength alone, victory will no longer be assured.”] 16.  The consummate leader cultivates the moral law, and strictly adheres to method and discipline; thus it is in his power to control success. 17.  In respect of military method, we have, firstly, Measurement; secondly, Estimation of quantity; thirdly, Calculation; fourthly, Balancing of chances; fifthly, Victory. 18.  Measurement owes its existence to Earth; Estimation of quantity to Measurement; Calculation to Estimation of quantity; Balancing of chances to Calculation; and Victory to Balancing of chances. [It is not easy to distinguish the four terms very clearly in the Chinese. The

The Chinese government assigns capital to everything. Infrastructure development. Industrial plant buildout. Transport systems. Educational systems. Health systems. Everything and anything that puts people in jobs. Excruciatingly little of it would qualify as “wise capital allocation.” The goal isn’t efficiency or profitability, but instead achieving the singular political goal of overcoming regional, geographic, climatic, demographic, ethnic, and millennia of historical barriers to unity. No price is too high.

One of those heroes I have been fortunate enough to learn from and, I hope, help is China’s Wang Qishan, who has been a remarkable force for good for decades. To explain what he is like and the journey that took him to the top of China’s leadership would take more of this book than I can spare. In brief, Wang is a historian, a very high-level thinker, and a very practical man. I have rarely known a person to be both extremely wise and extremely practical. A leading shaper of the Chinese economy for decades who is also responsible for eliminating corruption, he is known to be a no-nonsense man who can be trusted to get stuff done.

For the great masses of human beings who work and suffer and work until they die. For people who take in washing and work as cooks, who pick cotton and work at the hot dye vats of factories. His mission was for us, and the name of this man is Karl Marx. ‘Karl Marx was a wise man. He studied and worked and understood the world around him. He said that the world was divided into two classes, the poor and the rich. For every rich man there were a thousand poor people who worked for this rich man to make him richer. He did not divide the world into Negroes or white people or Chinese—to Karl Marx it seemed that being one of the millions of poor people or one of the few rich was more important to a man than the color of his skin.

O great and mighty Master Li, pray impart to me the Secret of Wisdom!’ he bawled. A silly smile was sliding down the side of his face like a dripping watercolor, and his eyeballs resembled a pair of pink pigeon eggs that were gently bouncing in saucers of yellow won-ton soup. To my great credit I never batted an eyelash. ‘Take a large bowl,’ I said. ‘Fill it with equal measures of fact, fantasy, history, mythology, science, superstition, logic, and lunacy. Darken the mixture with bitter tears, brighten it with howls of laughter, toss in three thousand years of civilization, bellow kan pei—which means “dry cup”—and drink to the dregs.’ Procopius stared at me. ‘And I will be wise?’ he asked. ‘Better,’ I said. ‘You will be Chinese.’” Li

The multiform meanings of the Chinese word for writing, wen, illustrate well this interpenetration of human and nonhuman scripts: The word wen signifies a conglomeration of marks, the simple symbol in writing. It applies to the veins in stones and wood, to constellations, represented by the strokes connecting the stars, to the tracks of birds and quadrapeds on the ground (Chinese tradition would have it that the observation of these tracks suggested the invention of writing), to tattoos and even, for example, to the designs that decorate the turtle’s shell (“The turtle is wise,” an ancient text says—gifted with magico-religious powers—“for it carries designs on its back”). The term wen has designated, by extension, literature….3 Our first writing, clearly, was our own tracks, our footprints, our

I have always loved the quote from John F. Kennedy: “When written in Chinese, the word crisis is composed of two characters. One represents danger and the other represents opportunity.” Looking back on my life, I can see that I have never had a crisis that didn’t make me stronger. And here was all that I loved before me: great risk, but also great opportunity. I had never felt so excited. Neil was already preparing to come back up. Mick, so fortunate to be alive, was staying firmly, and wisely, at base camp. But for me, my time had come. That evening, camp two was again full of friends. Neil and Geoffrey were there along with Michael and Graham, Karla and Alan. But the weariness of coming back up to camp two again oozed painfully from Karla’s gaunt face. She was utterly exhausted, and you could see it. Who wouldn’t be after three months on Everest, and having got within four hundred feet of the summit only days earlier? Tomorrow the biggest battle of our lives would begin.

Beyond that, all whites depended on laws to defend slavery and segregation so as to elevate us politically, socially and economically. We were dependent on Mexicans to teach us how to extract gold from river-beds and quartz—critical to the growth of the economy in the mid-to-late 1800s—and had we not taken over half their nation in an unprovoked war, the Pacific ports so vital to the modern U.S. economy would have been not ours, but Mexico’s. Then we were dependent on their labor in the mid-twentieth century under the bracero program, through which more than five million Mexicans were brought into the country for agricultural work, and then sent back across the border.140 And we were dependent on Asian labor to build the railroads that made transcontinental commerce possible. Ninety percent of the labor used to build the Central Pacific Railroad in the 1860s was Chinese, imported for the purpose, and exploited because the rail bosses felt that group was easier to control than white workers.

The progress from an absolute to a limited monarchy, from a limited monarchy to a democracy, is a progress toward a true respect for the individual. Even the Chinese philosopher was wise enough to regard the individual as the basis of the empire. Is a democracy, such as we know it, the last improvement possible in government? Is it not possible to take a step further towards recognizing and organizing the rights of man? There will never be a really free and enlightened State until the State comes to recognize the individual as a higher and independent power, from which all its own power and authority are derived, and treats him accordingly. I please myself with imagining a State at least which can afford to be just to all men, and to treat the individual with respect as a neighbor; which even would not think it inconsistent with its own repose if a few were to live aloof from it, not meddling with it, nor embraced by it, who fulfilled all the duties of neighbors and fellow-men. A State which bore this kind of fruit, and suffered it to drop off as fast as it ripened, would prepare the way for a still more perfect and glorious State, which also I have imagined, but not yet anywhere seen.

Chinese seek victory not in a decisive battle but through incremental moves designed to gradually improve their position. To quote Kissinger again: “Rarely did Chinese statesmen risk the outcome of a conflict on a single all-or-nothing clash: elaborate multi-year maneuvers were closer to their style. Where the Western tradition prized the decisive clash of forces emphasizing feats of heroism, the Chinese ideal stressed subtlety, indirection, and the patient accumulation of relative advantage.”48 In an instructive analogy, David Lai illustrates this by comparing the game of chess with its Chinese equivalent, weiqi—often referred to as go. In chess, players seek to dominate the center and conquer the opponent. In weiqi, players seek to surround the opponent. If the chess master sees five or six moves ahead, the weiqi master sees twenty or thirty. Attending to every dimension in the broader relationship with the adversary, the Chinese strategist resists rushing prematurely toward victory, instead aiming to build incremental advantage. “In the Western tradition, there is a heavy emphasis on the use of force; the art of war is largely limited to the battlefields; and the way to fight is force on force,” Lai explains. By contrast, “The philosophy behind go is to compete for relative gain rather than seeking complete annihilation of the opponent forces.” In a wise reminder, Lai warns that “It is dangerous to play go with the chess mindset. One can become overly aggressive so that he will stretch his force thin and expose his vulnerable parts in the battlefields.

Obama met with the president of China, Xi Jinping, in a sterile hotel conference room, untouched cups of cooling tea and ice water before us. There was a long review of all the progress made over the last several years. Xi assured Obama, unprompted, that he would implement the Paris climate agreement even if Trump decided to pull out. “That’s very wise of you,” Obama replied. “I think you’ll continue to see an investment in Paris in the United States, at least from states, cities, and the private sector.” We were only two years removed from the time when Obama had flown to Beijing and secured an agreement to act in concert with China to combat climate change, the step that made the Paris agreement possible in the first place. Now China would lead that effort going forward. Toward the end of the meeting, Xi asked about Trump. Again, Obama suggested that the Chinese wait and see what the new administration decided to do in office, but he noted that the president-elect had tapped into real concerns among Americans about “the fairness of our economic relationship with China. Xi is a big man who moves slowly and deliberately, as if he wants people to notice his every motion. Sitting across the table from Obama, he pushed aside the binder of talking points that usually shape the words of a Chinese leader. We prefer to have a good relationship with the United States, he said, folding his hands in front of him. That is good for the world. But every action will have a reaction. And if an immature leader throws the world into chaos, then the world will know whom to blame.

Confucius said: “A man who is really wise knows what he knows and also knows what he does not know.

There is a very wise Chinese proverb that says, “Never strike a flea on a tiger’s head,” and I think my father sensed that this was not the time to challenge his wife’s wishes.

I HAVE ASKED FOR HELP FROM ALMOST ALL THE SO CALLED PEOPLE PARADING THEMSELVES TO BE SPELL CASTERS, AT THE END I WAS RIPPED OFF OF MY HARD EARNED MONEY WITHOUT ANY RESULT. TO THE EXTENT THAT I SAW SOME OF THEM REWRITING WHAT I WROTE ON ONLINE TO THANK AKPE OSILAMA.MOST OF THESE PEOPLE TELLING YOU FAKE TESTIMONIES AND FOR YOU TO BEWARE AND BE-WISE TO AVOID BEEN RIPPED OFF, YOU HAVE TO MAKE THE RIGHT CHOICE AT ONCE TO CONTACT THE ONLY REAL AND APPROVED SPELL CASTER IN THE WORLD CALLED AKPE OSILAMA. AS HE IS THE ONLY MAN YOU CAN ACTUALLY TRUST ON SPELLS I WOULD HAVE BROUGHT HIM RIGHT HERE IN THE STATES IF POSSIBLE. HE DID A WHOLE LOT OF THINGS WHICH I WON’T REALLY MENTION HERE BUT THE MOST OF WHAT HE DID FOR ME WAS HELP ME CURED OF MY CANCER,HELPED ME RESTORE BACK MY JOB AND MY LOST MARRIAGE.OH HE IS GREAT AND I MET HIM IN REAL TIMES IN HIS TEMPLE THAT WAS DIRECTED TO ME BY A CHINESE FRIEND OF MINE THAT FOLLOWED ME FOR A CONFERENCE MEETING IN AFRICA. I’M STILL VERY MUCH INDEBTED TO AKPE OSILAMA FOR SAVING MY LIFE AND MY MARRIAGE. I WANT TO LET YOU ALL KNOW THAT YOU DON’T HAVE TO TRY ANYBODY ELSE EXCEPT THIS GREAT SPELL CASTER CALLED AKPE OSILAMA.HIS EMAIL CONTACT IS: CHIEFPRIESTAKPEOSILAMASPELLCAST@YAHOO.COM TO GET ANY DIFFICULTY YOU MIGHT FACING IN LIFE SOLVED.

A wise eater may also notice a surprisingly Chinese and Mongolian style to Turkish cooking. This is noticeable the first time one eats cubes of marinated beef or lamb on a bed of rice at a Turkish café.

Thomas Yip saw that the 1855 Classification was perfect for the Chinese market because it satisfied a deep cultural itch: the need to save and display “face,” particularly the forms of face known as gei mianzi and liu mianzi. Gei mianzi was the Chinese belief that you gave face or honored someone by showing him or her respect. The most frequent example was offering a gift appropriate to a person’s status. Liu mianzi was the belief that you gained face by avoiding mistakes. Wise action reinforced your honor and reputation.

Learn to ignore these arguments: they are the stock-in-trade of snake oil salesmen. When you don’t have real evidence, it’s easy to find a version of your pet theory in some old book. Chinese sages with long beards, wise old women prescribing natural folk remedies—these are characters from fairy tales, not trustworthy sources of medical information.

The thought turned him topsy-turvy. It seemed to summarize the whole worthless way of the world--if there was one. And versions of it began to flutter wildly through his head. You have to look round to see straight. Good enough. Useful. And the rough places plain. But all that's geometry. But it measures the earth. You have to go slow to catch up. Eat to get thin? no, but fast to grow fat, that was a fine one. Then lose to win? fail to succeed? Risky. Stop to begin. The form made noiseless music--lumly lum lum or lum-lee-lee lum--like fill to empty, every physical extreme. Die to live was a bit old hat. But default to repay. And lie to be honest. He liked the ring of that. Flack! I'm white in order to be black. Sin first and saint later. Cruel to be kind, of course, and the hurts in the hurter--that's what they say--a lot of blap. That's my name, my nomination: Saint Later. Now then: humble to be proud; poor to be rich. Enslave to make free? That moved naturally. Also multiply to subtract. Dee dee dee. Young Saint Later. A list of them, as old as Pythagoras had. Even engenders odd. How would that be? Eight is five and three. There were no middle-aged saints--they were all old men or babies. Ah, god--the wise fool. The simpleton sublime. Babe in the woods, roach in the pudding, prince in the pauper, enchanted beauty in the toad. This was the wisdom of the folk and the philosopher alike--the disorder of the lyre, or the drawn-out bow of that sane madman, the holy Heraclitus. The poet Zeno. The logician Keats. Discovery after discovery: the more the mice eat, the fatter the cats. There were tears and laughter, for instance--how they shook and ran together into one gay grief. Dumb eloquence, swift still waters, shallow deeps. Let's see: impenitent remorse, careless anxiety, heedless worry, tense repose. So true of tigers. Then there was the friendly enmity of sun and snow, and the sweet disharmony of every union, the greasy mate of cock and cunt, the cosmic poles, war that's peace, the stumble that's an everlasting poise and balance, spring and fall, love, strife, health, disease, and the cold duplicity of Number One and all its warm divisions. The sameness that's in difference. The limit that's limitless. The permanence that's change. The distance of the near at home. So--to roam, stay home. Then pursue to be caught, submit to conquer. Method--ancient--of Chinese. To pacify, inflame. Love, hate. Kiss, kill. In, out, up, down, start, stop. Ah . . . from pleasure, pain. Like circumcision of the heart. Judgement and mercy. Sin and grace. It little mattered; everything seemed to Furber to be magically right, and his heart grew fat with satisfaction. Therefore there is good in every evil; one must lower away to raise; seek what's found to mourn its loss; conceive in stone and execute in water; turn profound and obvious, miraculous and commonplace, around; sin to save; destroy in order to create; live in the sun, though underground. Yes. Doubt in order to believe--that was an old one--for this the square IS in the circle. O Phaedo, Phaedo. O endless ending. Soul is immortal after all--at last it's proved. Between dead and living there's no difference but the one has whiter bones. Furber rose, the mosquitoes swarming around him, and ran inside.

You may know that the Chinese word for ‘crisis’ is made up of two symbols, one of which can signify ‘opportunity’.

Tangut-Chinese dictionary (A Timely Gem), containing the earliest complete bilingual glossary in the world.*

Confucius is quoted as saying that when he was young he tried to please his parents, later to please his friends, and still later to please his wise teachers. Finally, he learned to please himself. That’s when he discovered the inner wisdom that has had such a profound effect on Chinese culture.

[The Han Chinese] gathered to oppose their Manchu overlords, shouting, "Keep your hair, even if you lose your head!

As they say, good news never goes beyond the gate but bad news spreads far and wide.

He said, It’s the truth that saves us, but some people’s truth is bitter gall. You’re a woman, Mary, with the curse of Eve on you. I wondered where were the ubiquitous squad cars that had plagued my friends and me. The doughnut-munching bastards. You wanna see my truth? Sam asked. I firmly doubted I had a choice. I said of course I’d be honored to see his truth, wise in the arcana as he seemed to be. Then I waited for him to raise up the hatchet or samurai sword with which he would surely split my skull to the gizzard. With some ceremony, Sam drew from under his shirt a suede pouch on a leather cord slung around his neck. Opening it, he drew out a thin object a few inches long and wrapped in red silk with tiny Chinese ideograms on it. On his lap, he unfolded it with one hand—a small brownish-black burnt-looking thing like an umbilicus. A root or charm, I thought. That’s my twin brother’s finger, he said.

The Wise Men’s Policy for Asia was a blueprint for American disaster in post–World War II Asia, as it called for the U.S. military to enforce the Japan-centric model, a “for us or against us” policy designed to contain Mao Zedong. Bruce Cumings, one of the leading historians on Korea, wrote about the Policy for Asia, “The United States would now do something utterly unimagined at the end of World War II: it would prepare to intervene militarily against anti-colonial movements in East Asia—first Korea, then Vietnam, with the Chinese revolution as the towering backdrop.”33 In Korea, the two sides skirmished, each repeatedly violating the other’s borders. Acheson testified in secret to the Senate that the U.S. had drawn a line of containment in Korea and asked for funding to turn back Communism there.

Chinese prosody is largely concerned with the number of characters per line and the arrangement of tones - both of which are untranslatable. But translators tend to rush in where wise men never, tread, and often may be seen attempting to nurture Chinese rhyme patterns in the hostile environment of Western language.

What we refer to as the five important characteristics are courage, wisdom, benevolence, trustworthiness and loyalty. If he is courageous, he cannot be overwhelmed. If he is wise, he cannot be forced into turmoil. If he is benevolent, he will love his men. If he is trustworthy, he will not be deceitful. If he is loyal, he will always have the interest of the state.

Today we are supposed to believe that the communist world movement no longer exists. It no longer has its capital in Russia. We are supposed to believe that the Chinese communists are communists in name only. Is it wise to believe that communism died because the psychopaths behind it were cured? Or would it be wiser, overall, to assume that the psychopaths who composed the core of a criminal system remain as they were? Why would it be any different now? Today they fool us with the pretense that they have turned over a new leaf. But there is no leaf, and there is nothing to turn over. Psychopaths are not cured by becoming capitalists.

The ancient Chinese were a wise lot—wise in the ways of the world; and they had a proverb that you and I ought to cut out and paste inside our hats. It goes like this: ‘A man without a smiling face must not open a shop.’ Your smile is a messenger of your good will. Your smile brightens the lives of all who see it. To someone who has seen a dozen people frown, scowl or turn their faces away, your smile is like the sun breaking through the clouds. Especially when that someone is under pressure from his bosses, his customers, his teachers or parents or children, a smile can help him realise that all is not hopeless—that there is joy in the world.