Meng-c citátov

„Keď sa rozprávaš s človekom pozeraj sa do očí a dozvieš sa, čo sa v ňom skrýva.“

—  Meng-c

„Ak zistím, že nemám pravdu, musím mať odvahu zahanbiť sa za to aj pred hlupákom.“

—  Meng-c

„Nikto sa veru v ničom majstrom nestane, ak do toho nevloží celé svoje srdce.“

—  Meng-c

„Skôr, než sa človek rozhodne, čo má robiť, musí vedieť, čo nemá robiť.“

—  Meng-c

„Kto si berie príklad z dobrých skutkov iných, ten činí dobro spolu s iným.“

—  Meng-c

„Veľkosť človeka je v hodnote jeho mysle a srdca.“

—  Meng-c

„Šťastie a nešťastie si ľudia spôsobujú sami.“

—  Meng-c

„Ani nie tak rozum ako podmienky bitku vyhrávajú.“

—  Meng-c

„Kto miluje ľudí, je aj ľuďmi milovaný.“

—  Meng-c

„Kto sa zriekne toho, čoho sa nemusí zrieknuť, už nemá nič, čoho by sa musel odriekať.“

—  Meng-c

Prisudzované výroky

„He who outrages benevolence is called a ruffian: he who outrages righteousness is called a villain.“

—  Mencius

1B:8, In relation to righteousness and the overthrow of the tyrannous King Zhou of Shang, as translated in China (1904) by Sir Robert Kennaway Douglas, p. 8
Variant translations:
The ruffian and the villain we call a mere fellow. I have heard of killing the fellow Chou; I have not heard of killing a king.
As translated in Free China Review, Vol. 5 (1955)
I have merely heard of killing a villain Zhou, but I have not heard of murdering the ruler.
1B:8 as translated by Wing-tsit Chan in A Source Book in Chinese Philosophy (1963), p. 78
Kontext: He who outrages benevolence is called a ruffian: he who outrages righteousness is called a villain. I have heard of the cutting off of the villain Chow, but I have not heard of the putting of a ruler to death.

„Why must your Majesty use that word 'profit'? What I am provided with, are counsels to benevolence and righteousness, and these are my only topics.“

—  Mencius

Book 1, part 1, as translated by James Legge in The Life and Works of Mencius (1875), p. 124<!--. Variant translation:
Once [Mencius] visited a king, and the king asked him, "Old teacher, how can my country profit from your presence?" Mencius immediately replied, "Why do you speak of profit, sire? Isn't there also the sense of mercy and the sense of right?"
As translated by Lin Yutang in From Pagan to Christian (1959), p. 90-->
Kontext: Mencius went to see King Huei of Liang. The king said, "Venerable sir, since you have not counted it far to come here, a distance of a thousand li, may I presume that you are provided with counsels to profit my kingdom?" Mencius replied, "Why must your Majesty use that word 'profit'? What I am provided with, are counsels to benevolence and righteousness, and these are my only topics."

„Having these Four Beginnings, but saying that they cannot develop them is to destroy themselves.“

—  Mencius

2A:6, as translated by Wing-tsit Chan in A Source Book in Chinese Philosophy (1963), p. 65
Variant translation: The sense of compassion is the beginning of benevolence; the sense of shame the beginning of righteousness; the sense of modesty the beginning of decorum; the sense of right and wrong the beginning of wisdom. Man possesses these four beginnings just as he possesses four limbs. Anyone possessing these four and saying that he can not do what is required of him is abasing himself.
Kontext: The feeling of commiseration is the beginning of humanity; the feeling of shame and dislike is the beginning of righteousness; the feeling of deference and compliance is the beginning of propriety; and the feeling of right or wrong is the beginning of wisdom.
Men have these Four Beginnings just as they have their four limbs. Having these Four Beginnings, but saying that they cannot develop them is to destroy themselves.

„The feeling of commiseration is the beginning of humanity“

—  Mencius

2A:6, as translated by Wing-tsit Chan in A Source Book in Chinese Philosophy (1963), p. 65
Variant translation: The sense of compassion is the beginning of benevolence; the sense of shame the beginning of righteousness; the sense of modesty the beginning of decorum; the sense of right and wrong the beginning of wisdom. Man possesses these four beginnings just as he possesses four limbs. Anyone possessing these four and saying that he can not do what is required of him is abasing himself.
Kontext: The feeling of commiseration is the beginning of humanity; the feeling of shame and dislike is the beginning of righteousness; the feeling of deference and compliance is the beginning of propriety; and the feeling of right or wrong is the beginning of wisdom.
Men have these Four Beginnings just as they have their four limbs. Having these Four Beginnings, but saying that they cannot develop them is to destroy themselves.

„If the king loves music, there is little wrong in the land.“

—  Mencius

Discourses, as quoted in "I Want to Know!" by Ivan Gogol Esipoff, The Etude, Vol. LXIII, No. 9 (September 1945), p. 496

„The superior man has three things in which he delights, and to be ruler over the kingdom is not one of them. That his father and mother are both alive, and that the condition of his brothers affords no cause for anxiety;—this is one delight. That, when looking up, he has no occasion for shame before Heaven, and, below, he has no occasion to blush before men;—this is a second delight. That he can get from the whole kingdom the most talented individuals, and teach and nourish them;—this is the third delight.“

—  Mencius

7A:20, as translated by James Legge in The Chinese Classics, Vol. II (1861), p. 335

„The sense of mercy is found in all men; the sense of shame is found in all men; the sense of respect is found in all men; the sense of right and wrong is found in all men.“

—  Mencius

6A:6

„He who exerts his mind to the utmost knows his nature.“

—  Mencius

7A:1, as translated by Wing-tsit Chan in A Source Book in Chinese Philosophy (1963), p. 62

„If you let people follow their feelings, they will be able to do good. This is what is meant by saying that human nature is good.“

—  Mencius

Book 6, pt. 1, v. 6