# Junzi

The Junzi (Chinese: 君子; pinyin: Jūn Zǐ; literally: 'Lording Master') is a Chinese philosophical term often translated as "gentleman" or "superior person".

## Quotes

* 君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉，可謂好學也已。
** When the Superior Man eats he does not try to stuff himself; at rest he does not seek perfect comfort; he is diligent in his work and careful in speech. He avails himself to people of the Tao and thereby corrects himself. This is the kind of person of whom you can say, "he loves learning."
** Confucius, The Analects, Chapter I.
* 君子周而不比，小人比而不周。
** The Superior Man is all-embracing and not partial. The inferior man is partial and not all-embracing.
** Confucius, The Analects, Chapter II.
* 君子無所爭、必也射乎、揖譲而升下、而飲、其爭也君子。
** The Superior Man has nothing to compete for. But if he must compete, he does it in an archery match, wherein he ascends to his position, bowing in deference. Descending, he drinks (or has [the winner] drink) the ritual cup.
** Note: Bowing is a courtesy for the host who invites him as well drinking a cup.
** Confucius, The Analects, Chapter III.
* 君子欲訥於言而敏於行。
** The superior man is modest in his speech, but exceeds in his actions.
*** James Legge translation.
** Variant translations: The superior man acts before he speaks, and afterwards speaks according to his actions. The greater man does not boast of himself, But does what he must do. A good man does not give orders, but leads by example.
** Confucius, The Analects, Chapter IV.
* 君子喻於義，小人喻於利。
** The Superior Man is aware of Righteousness, the inferior man is aware of advantage.
** The virtuous man is driven by responsibility, the non-virtuous man is driven by profit. [by 朱冀平]
** Confucius, The Analects, Chapter IV.
* 君子博學於文、約之以禮、亦可以弗畔矣夫。
** The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right.
** Confucius, The Analects, Chapter VI.
* 君子坦蕩蕩，小人長戚戚。
** The superior man is satisfied and composed; the mean man is always full of distress.
** The virtuous is frank and open; the non-virtuous is secretive and worrying. [by 朱冀平]
** Confucius, The Analects
* 君子不重，則不威。學則不固。主忠信。无友不如己者。過，則勿憚改。
** If the Superior Man is not serious, then he will not inspire awe in others. If he is not learned, then he will not be on firm ground. He takes loyalty and good faith to be of primary importance, and has no friends who are not of equal (moral) caliber. When he makes a mistake, he doesn't hesitate to correct it.
** Confucius, The Analects
* 君子安而不忘危，存而不忘亡，治而不忘亂。是以身安而國家可保也。
** The superior man, when resting in safety, does not forget that danger may come. When in a state of security he does not forget the possibility of ruin. When all is orderly, he does not forget that disorder may come. Thus his person is not endangered, and his States and all their clans are preserved.
** Confucius, The Analects
* The superior man understands what is right; the inferior man understands what will sell.
** Confucius, The Analects
* What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.
** Confucius, The Doctrine of the Mean
* There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.
** Confucius, The Doctrine of the Mean
* To show forbearance and gentleness in teaching others; and not to revenge unreasonable conduct — this is the energy of southern regions, and the good man makes it his study. To lie under arms; and meet death without regret — this is the energy of northern regions, and the forceful make it their study. Therefore, the superior man cultivates a friendly harmony, without being weak — How firm is he in his energy! He stands erect in the middle, without inclining to either side — How firm is he in his energy! When good principles prevail in the government of his country, he does not change from what he was in retirement. How firm is he in his energy! When bad principles prevail in the country, he maintains his course to death without changing — How firm is he in his energy! watchful over himself, when he is alone.
** Confucius, The Doctrine of the Mean
* The superior man accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret — It is only the sage who is able for this.
** Confucius, The Doctrine of the Mean
* The way which the superior man pursues, reaches wide and far, and yet is secret. Common men and women, however ignorant, may intermeddle with the knowledge of it; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice; yet in its utmost reaches, there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is that, were the superior man to speak of his way in all its greatness, nothing in the world would be found able to embrace it, and were he to speak of it in its minuteness, nothing in the world would be found able to split it.
** Confucius, The Doctrine of the Mean
* The way of the superior man may be found, in its simple elements, in the intercourse of common men and women; but in its utmost reaches, it shines brightly through Heaven and Earth.
** Confucius, The Doctrine of the Mean
* The superior man governs men, according to their nature, with what is proper to them, and as soon as they change what is wrong, he stops.
** Confucius, The Doctrine of the Mean
* Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words; is it not just an entire sincerity which marks the superior man?
** Confucius, The Doctrine of the Mean
* The superior man does what is proper to the station in which he is; he does not desire to go beyond this. In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and low position, he does what is proper to a poor and low position. Situated among barbarous tribes, he does what is proper to a situation among barbarous tribes. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. The superior man can find himself in no situation in which he is not himself. In a high situation, he does not treat with contempt his inferiors. In a low situation, he does not court the favor of his superiors. He rectifies himself, and seeks for nothing from others, so that he has no dissatisfactions. He does not murmur against Heaven, nor grumble against men. Thus it is that the superior man is quiet and calm, waiting for the appointments of Heaven, while the mean man walks in dangerous paths, looking for lucky occurrences.
** Confucius, The Doctrine of the Mean
* 子曰：“射有似乎君子，失诸正鹄，反求诸其身。
** In archery we have something like the way of the superior man. When the archer misses the center of the target, he turns round and seeks for the cause of his failure in himself.
** Confucius, The Doctrine of the Mean, 15
* The way of the superior man may be compared to what takes place in traveling, when to go to a distance we must first traverse the space that is near, and in ascending a height, when we must begin from the lower ground.
** Confucius, The Doctrine of the Mean
* The superior man, while there is anything he has not studied, or while in what he has studied there is anything he cannot understand, Will not intermit his labor. While there is anything he has not inquired about, or anything in what he has inquired about which he does not know, he will not intermit his labor. While there is anything which he has not reflected on, or anything in what he has reflected on which he does not apprehend, he will not intermit his labor. While there is anything which he has not discriminated or his discrimination is not clear, he will not intermit his labor. If there be anything which he has not practiced, or his practice fails in earnestness, he will not intermit his labor. If another man succeed by one effort, he will use a hundred efforts. If another man succeed by ten efforts, he will use a thousand. Let a man proceed in this way, and, though dull, he will surely become intelligent; though weak, he will surely become strong.
** Confucius, The Doctrine of the Mean
* Sincerity is the end and beginning of things; without sincerity there would be nothing. On this account, the superior man regards the attainment of sincerity as the most excellent thing.
** Confucius, The Doctrine of the Mean
* The superior man honors his virtuous nature, and maintains constant inquiry and study, seeking to carry it out to its breadth and greatness, so as to omit none of the more exquisite and minute points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue the course of the Mean. He cherishes his old knowledge, and is continually acquiring new. He exerts an honest, generous earnestness, in the esteem and practice of all propriety. Thus, when occupying a high situation he is not proud, and in a low situation he is not insubordinate. When the kingdom is well governed, he is sure by his words to rise; and when it is ill governed, he is sure by his silence to command forbearance to himself.
** Confucius, The Doctrine of the Mean
* It is the way of the superior man to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way of the mean man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such a one, we may be sure, will enter into virtue.
** Confucius, The Doctrine of the Mean
* The superior man examines his heart, that there may be nothing wrong there, and that he may have no cause for dissatisfaction with himself. That wherein the superior man cannot be equaled is simply this — his work which other men cannot see.
** Confucius, The Doctrine of the Mean
* The superior man, even when he is not moving, has a feeling of reverence, and while he speaks not, he has the feeling of truthfulness.
** Confucius, The Doctrine of the Mean
* It is said in the Book of Poetry, "In silence is the offering presented, and the spirit approached to; there is not the slightest contention." Therefore the superior man does not use rewards, and the people are stimulated to virtue. He does not show anger, and the people are awed more than by hatchets and battle-axes.
** Confucius, The Doctrine of the Mean
* All day long the superior man is creatively active.
** Fu Xi, I Ching (c. 2800 BCE), ䷀ 1 The Creative
* The superior man falls back upon his inner worth In order to escape the difficulties. He does not permit himself to be honored with revenue.
** Fu Xi, I Ching (c. 2800 BCE), ䷋ 12 Standstill [Stagnation]
* The superior man acquaints himself with many sayings of antiquity And many deeds of the past, In order to strengthen his character thereby.
** Fu Xi, I Ching (c. 2800 BCE), ䷙ 26 The Taming Power of the Great
* Thus the superior man controls his anger And restrains his instincts.
** Fu Xi, I Ching (c. 2800 BCE), ䷨ 41 Decrease
* Thus the superior man: If he sees good, he imitates it; If he has faults, he rids himself of them.
** Fu Xi, I Ching (c. 2800 BCE), ䷩ 42 Increase
* The superior man encourages the people at their work, And exhorts them to help one another.
** Fu Xi, I Ching (c. 2800 BCE), ䷯ 48 The Well
* Thus in fear and trembling The superior man sets his life in order And examines himself.
** Fu Xi, I Ching (c. 2800 BCE), ䷲ 51 The Arousing (Shock, Thunder)
* Thus the superior man Understands the transitory In the light of the eternity of the end.
** Fu Xi, I Ching (c. 2800 BCE), ䷵ 54 The Marrying Maiden
** Thomas Clear's translation: Cultured people practice self-examination with trepidation and fear.
* The superior man discusses criminal cases In order to delay executions.
** Fu Xi, I Ching (c. 2800 BCE), ䷼ 61 Inner Truth

## See also

* Bodhisattva
* China
* Chinese language
* Chinese literature
* Ethics
* Ideal
* Sage (philosophy)
* Ubermensch