More by Xunzi
If the blood humor is too strong and robust, calm it with balance and harmony.
If an action ... involves little profit but much righteousness, do it.
Readings in Classical Chinese Philosophy (2001)
The straightening board was created because of warped wood, and the plumb line came into being because of things that are not straight. Rulers are established and ritual and rightness are illuminated because the nature is evil.
Sources of Chinese Tradition (1999)
A person who is shallow aspires to depth; one who is ugly aspires to beauty; one who is narrow aspires to breadth; one who is poor aspires to wealth; one who is humble aspires to esteem. Whatever one lacks in oneself he must seek outside.
Sources of Chinese Tradition (1999)
A person who is transformed by the instructions of a teacher, devotes himself to study, and abides by ritual and rightness may become a noble person, while one who follows his nature and emotions, is content to give free play to his passions, and abandons ritual and rightness is a lesser person.
Sources of Chinese Tradition (1999)
Not having heard of it is not as good as having heard of it. Having heard of it is not as good as having seen it. Having seen it is not as good as knowing it. Knowing it is not as good as putting it into practice. Learning arrives at putting it into practice and then stops.
Eric L. Hutton in Xunzi: The Complete Text (2024)
One whose intentions and thoughts are cultivated will disregard wealth and nobility. One whose greatest concern is for the Way and righteousness will take lightly kings and dukes. It is simply that when one examines oneself on the inside, external goods carry little weight. A saying goes, "The gentleman makes things his servants. The petty man is servant to things."
Readings in Classical Chinese Philosophy (2001)
The learning of the gentleman enters through his ears, fastens to his heart, spreads through his four limbs, and manifests itself in his actions. ... The learning of the petty person enters through his ears and passes out his mouth. From mouth to ears is only four inches—how could it be enough to improve a whole body much larger than that?
Readings in Classical Chinese Philosophy (2001)
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