Opening the book…
Opening the book…
Meeting people beyond our familiar circle, with curiosity and care.
“Tell me about a stranger who changed something for you. What did they do, and why did it stick?”
Related passages from different traditions. Read them together, or follow a question that interests you.
Feeding, sheltering, and welcoming those who arrive in need—especially the poor, orphan, and outcast.
23 passages · 5 traditions
As to the orphan therefore wrong him not; And as to him that asketh of thee, chide him not away; And as for the favours of thy Lord tell them abroad.
— Qur’an · Qur'an, 93-104.93:9-11, tr. J. M. Rodwell, 1861 ↗
But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.
— Hebrew & Christian Bible · Bible, Luke 10:33-34, tr. King James Version (1611/1769) ↗
Let thy house be wide open, and let the poor be members of thy household.
— Rabbinic Judaism · Pirkei Avot, 1:5, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗
But the God-fearing shall dwell amid gardens and fountains, Enjoying what their Lord hath given them, because, aforetime they were well-doers: But little of the night was it that they slept, And at dawn they prayed for pardon, And gave due share of their wealth to the suppliant and the outcast.
— Qur’an · Qur'an, 51:15-19, tr. J. M. Rodwell, 1861 ↗
Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
— Hebrew & Christian Bible · Bible, James 1:27, tr. King James Version (1611/1769) ↗
For he believed not in God, the Great, And was not careful to feed the poor.
— Qur’an · Qur'an, 83-69.69:33-34, tr. J. M. Rodwell, 1861 ↗
Treat others as you would be treated, wherever you are and whoever they are.
11 passages · 7 traditions
And the servants of the God of Mercy are they who walk upon the Earth softly; and when the ignorant address them, they reply, 'Peace!'
— Qur’an · Qur'an, 25:63, tr. J. M. Rodwell, 1861 ↗
It is, in retirement, to be sedately grave; in the management of business, to be reverently attentive; in intercourse with others, to be strictly sincere. Though a man go among rude, uncultivated tribes, these qualities may not be neglected.
— Confucianism · Confucius, Analects, 13.19, tr. James Legge, 1893 ↗
Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
— Hebrew & Christian Bible · Bible, Matthew 7:12, tr. King James Version (1611/1769) ↗
Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:-- then all within the four seas will be his brothers.
Imagining what strangers feel, and letting that inner sight soften judgment and sharpen compassion.
16 passages · 5 traditions
In every passion of which the mind of man is susceptible, the emotions of the by-stander always correspond to what, by bringing the case home to himself, he imagines should be the sentiments of the sufferer.
— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part I, Sec. I, Ch. I — Of Sympathy, 1759 ↗
Whensoever any man doth trespass against other, presently consider with thyself what it was that he did suppose to be good, what to be evil, when he did trespass. For this when thou knowest, thou wilt pity him, thou wilt have no occasion either to wonder, or to be angry. For either thou thyself dost yet live in that error and ignorance... Or if so be that thou dost not any more suppose the same things to be good or evil, that he doth; how canst thou but be gentle unto him that is in an error?
— Stoicism · Marcus Aurelius, Meditations, 7.XIX, tr. Meric Casaubon (1634/1635) ↗
It is that eternal Knowledge Absolute of the Self percolating through the mind of man that becomes our reason and intelligence. It varies according to the medium through which it is shining. There is no difference as soul between me and the lowest animal, only his brain is a poorer medium through which the knowledge shines.
Meeting the rude, the hostile, and the foolish with patience rather than retaliation or avoidance.
21 passages · 5 traditions
All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.
— Buddhism · Dhammapada, 10.v.129, tr. F. Max Müller, 1881 ↗
For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.
— Buddhism · Dhammapada, 1.v.5, tr. F. Max Müller, 1881 ↗
Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.
— Buddhism · Dhammapada, 26.v.406, tr. F. Max Müller, 1881 ↗
Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.
— ·
Discerning who someone really is beneath appearances, reputation, or first impressions.
22 passages · 7 traditions
He FROWNED, and he turned his back, Because the blind man came to him! But what assured thee that he would not be cleansed by the Faith, Or be warned, and the warning profit him? As to him who is wealthy — To him thou wast all attention: Yet is it not thy concern if he be not cleansed: But as to him who cometh to thee in earnest, And full of fears — Him dost thou neglect.
'Tis an excellent way to gain the heart and will of another, to submit and intrust one's self to him, provided it appear to be freely done, and without the constraint of necessity, and in such a condition, that a man manifestly does it out of a pure and entire confidence in the party, at least, with a countenance clear from any cloud of suspicion.
— Renaissance humanism · Michel de Montaigne, Essays, Essay II (On winning trust through openness), tr. Charles Cotton, ed. W. C. Hazlitt, 1877 ↗
let his travel appear rather in his discourse, than his apparel or gesture; and in his discourse, let him be rather advised in his answers, than forward to tell stories; and let it appear that he doth not change his country manners, for those of foreign parts; but only prick in some flowers, of that he hath learned abroad, into the customs of his own country.
Every encounter—with master, stranger, or beggar—can teach something, and that gift calls for honor.
11 passages · 6 traditions
Are you in prosperity? Do not confine the enjoyment of your good fortune to your own house, to the company of your own friends, perhaps of your flatterers, of those who build upon your fortune the hopes of mending their own; frequent those who are independent of you, who can value you only for your character and conduct, and not for your fortune.
— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part III, Ch. 3 (ninth paragraph), 1759 ↗
When any of his friends died, if he had no relations who could be depended on for the necessary offices, he would say, 'I will bury him.'
— Confucianism · Confucius, Analects, 10.15, tr. James Legge, 1893 ↗
The man of skill is a master (to be looked up to) by him who has not the skill; and he who has not the skill is the helper of (the reputation of) him who has the skill. If the one did not honour his master, and the other did not rejoice in his helper, an (observer), though intelligent, might greatly err about them.
Moving among others without disturbing them—gentle speech, light footfall, no wound behind you.
12 passages · 5 traditions
Who troubleth not his kind, And is not troubled by them; clear of wrath, Living too high for gladness, grief, or fear, That man I love!
— Hinduism · Bhagavad Gita, 12, tr. Edwin Arnold, 1885 ↗
Enjoin my servants to speak in kindly sort: Verily Satan would stir up strifes among them, for Satan is man's avowed foe.
— Qur’an · Qur'an, 17:53, tr. J. M. Rodwell, 1861 ↗
The sage is always skilful at saving men, and so he does not cast away any man; he is always skilful at saving things, and so he does not cast away anything. This is called 'Hiding the light of his procedure.'
Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.
The magnanimous know very well that they who give time, or money, or shelter, to the stranger--so it be done for love, and not for ostentation--do, as it were, put God under obligation to them, so perfect are the compensations of the universe. In some way the time they seem to lose is redeemed, and the pains they seem to take remunerate themselves.
— Transcendentalism · Ralph Waldo Emerson, Essays, Heroism §8, 1844 ↗
Who though longing for it themselves, bestowed their food on the poor and the orphan and the captive: 'We feed you for the sake of God: we seek from you neither recompense nor thanks.'
The gift lovingly given, when one shall say 'Now must I gladly give!' when he who takes Can render nothing back; made in due place, Due time, and to a meet recipient, Is gift of Sattwan, fair and profitable.
— Hinduism · Bhagavad Gita, 17, tr. Edwin Arnold, 1885 ↗
Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
— Hebrew & Christian Bible · Bible, Luke 10:36-37, tr. King James Version (1611/1769) ↗
Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not unto thy neighbour, Go, and come again, and to morrow I will give; when thou hast it by thee.
— Hebrew & Christian Bible · Bible, Proverbs 3:27-28, tr. King James Version (1611/1769) ↗
Yet he attempted not the steep. And who shall teach thee what the steep is? It is to ransom the captive, Or to feed in the day of famine, The orphan who is near of kin, or the poor that lieth in the dust.
— Qur’an · Qur'an, 90-80.90:11-16, tr. J. M. Rodwell, 1861 ↗
Blessed are the merciful: for they shall obtain mercy.
— Hebrew & Christian Bible · Bible, Matthew 5:7, tr. King James Version (1611/1769) ↗
Woe to those who pray, But in their prayer are careless; Who make a shew of devotion, But refuse help to the needy.
— Qur’an · Qur'an, 107-92.107:4-7, tr. J. M. Rodwell, 1861 ↗
But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth.
— Hebrew & Christian Bible · Bible, 1 John 3:17-18, tr. King James Version (1611/1769) ↗
And of whose substance there is a due and stated portion For him who asketh, and for him who is ashamed to beg.
— Qur’an · Qur'an, 70:24-25, tr. J. M. Rodwell, 1861 ↗
I require of a visitor that he be not actually starving, though he may have the very best appetite in the world, however he got it. Objects of charity are not guests.
— Transcendentalism · Henry David Thoreau, Walden, and On the Duty of Civil Disobedience, Visitors, 1854 ↗
Aye. But ye honour not the orphan, Nor urge ye one another to feed the poor, And ye devour heritages, devouring greedily, And ye love riches with exceeding love.
— Qur’an · Qur'an, 78-75.89:17-20, tr. J. M. Rodwell, 1861 ↗
There are four types of charity givers. He who wishes to give, but that others should not give: his eye is evil to that which belongs to others; He who wishes that others should give, but that he himself should not give: his eye is evil towards that which is his own; He who desires that he himself should give, and that others should give: he is a pious man; He who desires that he himself should not give and that others too should not give: he is a wicked man.
— Rabbinic Judaism · Pirkei Avot, 5:13, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗
Cast thy bread upon the waters: for thou shalt find it after many days. Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.
— Hebrew & Christian Bible · Bible, Ecclesiastes 11:1-2, tr. King James Version (1611/1769) ↗
He it is who trusteth away the orphan, And stirreth not others up to feed the poor.
— Qur’an · Qur'an, 107-92.107:2-3, tr. J. M. Rodwell, 1861 ↗
Hospitality must be for service, and not for show, or it pulls down the host. The brave soul rates itself too high to value itself by the splendor of its table and draperies. It gives what it hath, and all it hath, but its own majesty can lend a better grace to bannocks and fair water than belong to city feasts.
— Transcendentalism · Ralph Waldo Emerson, Essays, Heroism §8, 1844 ↗
Is not He the more worthy who answereth the oppressed when they cry to him, and taketh off their ills, and maketh you to succeed your sires on the earth?
— Qur’an · Qur'an, 27:62, tr. J. M. Rodwell, 1861 ↗
— Confucianism · Confucius, Analects, 12.5, tr. James Legge, 1893 ↗
Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.
— Confucianism · Confucius, Analects, 15.23, tr. James Legge, 1893 ↗
As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his village.
— Buddhism · Dhammapada, 4.v.49, tr. F. Max Müller, 1881 ↗
Let his words be sincere and truthful, and his actions honourable and careful;-- such conduct may be practised among the rude tribes of the South or the North. If his words be not sincere and truthful and his actions not honourable and careful, will he, with such conduct, be appreciated, even in his neighborhood?
— Confucianism · Confucius, Analects, 15.5, tr. James Legge, 1893 ↗
To those who are good (to me), I am good; and to those who are not good (to me), I am also good;--and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere;--and thus (all) get to be sincere.
When you go abroad, to behave to every one as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; not to do to others as you would not wish done to yourself.
— Confucianism · Confucius, Analects, 12.2, tr. James Legge, 1893 ↗
Being of equal grace to comrades, friends, Chance-comers, strangers, lovers, enemies, Aliens and kinsmen; loving all alike, Evil or good.
— Hinduism · Bhagavad Gita, 6, tr. Edwin Arnold, 1885 ↗
There is one rule relative to behaviour that, I think, ought to regulate every other; and it is simply to cherish such an habitual respect for mankind, as may prevent us from disgusting a fellow creature for the sake of a present indulgence.
— The Enlightenment · Mary Wollstonecraft, A Vindication of the Rights of Woman, Chapter 7 (on reputation and female virtue), 1792 ↗
— The turn of the century · Swami Vivekananda, Jnâna Yoga, Knowledge Absolute and Its Manifestations, 1907 ↗
If you represent a tyrannical, insolent, or barbarous behaviour, in any country or in any age of the world, I soon carry my eye to the pernicious tendency of such a conduct, and feel the sentiment of repugnance and displeasure towards it. No character can be so remote as to be, in this light, wholly indifferent to me.
— The Enlightenment · David Hume, An Enquiry Concerning the Principles of Morals, Section IX (remote character paragraph), 1751 ↗
These affections, that harmony, this commerce, are felt, not only by the tender and the delicate, but by the rudest vulgar of mankind, to be of more importance to happiness than all the little services which could be expected to flow from them.
— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, CHAP. IV, 1759 ↗
To be able to judge of others by what is nigh in ourselves;-- this may be called the art of virtue.
— Confucianism · Confucius, Analects, 6.28, tr. James Legge, 1893 ↗
In solitude, we are apt to feel too strongly whatever relates to ourselves: we are apt to over-rate the good offices we may have done, and the injuries we may have suffered: we are apt to be too much elated by our own good, and too much dejected by our own bad fortune. The conversation of a friend brings us to a better, that of a stranger to a still better, temper.
— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part III, Ch. 3 (seventh paragraph), 1759 ↗
Sympathy, therefore, does not arise so much from the view of the passion, as from that of the situation which excites it.
— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part I, Sec. I, Ch. I — Of Sympathy, 1759 ↗
As we have no immediate experience of what other men feel, we can form no idea of the manner in which they are affected, but by conceiving what we ourselves should feel in the like situation.
— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part I, Sec. I, Ch. I — Of Sympathy, 1759 ↗
Betimes in the morning say to thyself, This day I shalt have to do with an idle curious man, with an unthankful man, a railer, a crafty, false, or an envious man; an unsociable uncharitable man. All these ill qualities have happened unto them, through ignorance of that which is truly good and truly bad. But I that understand the nature of that which is good... How can I either be hurt by any of those, since it is not in their power to make me incur anything that is truly reproachful? or angry, and ill affected towards him, who by nature is so near unto me?
— Stoicism · Marcus Aurelius, Meditations, 1.XV, tr. Meric Casaubon (1634/1635) ↗
Either teach them better if it be in thy power; or if it be not, remember that for this use, to bear with them patiently, was mildness and goodness granted unto thee. The Gods themselves are good unto such; yea and in some things, (as in matter of health, of wealth, of honour,) are content often to further their endeavours: so good and gracious are they. And mightest thou not be so too? or, tell me, what doth hinder thee?
— Stoicism · Marcus Aurelius, Meditations, 9.IX, tr. Meric Casaubon (1634/1635) ↗
And, true enough, in proportion as he appeared to humble himself was he exalted. It seemed that from such a basis of truth and frankness as the poor weak-headed pauper had laid, our intercourse might go forward to something better than the intercourse of sages.
— Transcendentalism · Henry David Thoreau, Walden, and On the Duty of Civil Disobedience, Visitors, 1854 ↗
HOW selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortune of others, and render their happiness necessary to him, though he derives nothing from it except the pleasure of seeing it.
— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part I, Sec. I, Ch. I — Of Sympathy, 1759 ↗
The damage which he does to my coat is as nothing in comparison with the wrong which I should inflict upon him, in case I were to remain indifferent to the manifestations of his friendship.
— The turn of the century · William James, The Varieties of Religious Experience, Note 165, 1902 ↗
Virtue, placed at such a distance, is like a fixed star, which, though to the eye of reason it may appear as luminous as the sun in his meridian, is so infinitely removed as to affect the senses, neither with light nor heat. Bring this virtue nearer, by our acquaintance or connexion with the persons, or even by an eloquent recital of the case; our hearts are immediately caught, our sympathy enlivened, and our cool approbation converted into the warmest sentiments of friendship and regard.
— The Enlightenment · David Hume, An Enquiry Concerning the Principles of Morals, Section V (preceding Section VI), 1751 ↗
Are you in adversity? Do not mourn in the darkness of solitude, do not regulate your sorrow according to the indulgent sympathy of your intimate friends; return, as soon as possible, to the daylight of the world and of society. Live with strangers, with those who know nothing, or care nothing about your misfortune; do not even shun the company of enemies; but give yourself the pleasure of mortifying their malignant joy, by making them feel how little you are affected by your calamity, and how much you are above it.
— The Enlightenment · Adam Smith, The Theory of Moral Sentiments, Part III, Ch. 3 (eighth paragraph), 1759 ↗
To them that are sick of the jaundice, honey seems bitter; and to them that are bitten by a mad dog, the water terrible; and to children, a little ball seems a fine thing. And why then should I be angry? or do I think that error and false opinion is less powerful to make men transgress, than either choler, being immoderate and excessive, to cause the jaundice; or poison, to cause rage?
— Stoicism · Marcus Aurelius, Meditations, 6.LII, tr. Meric Casaubon (1634/1635) ↗
Another doth trespass against me. Let him look to that. He is master of his own disposition, and of his own operation. I for my part am in the meantime in possession of as much, as the common nature would have me to possess: and that which mine own nature would have me do, I do.
— Stoicism · Marcus Aurelius, Meditations, 5.XIX, tr. Meric Casaubon (1634/1635) ↗
When at any time thou art offended with any one's impudency, put presently this question to thyself: 'What? Is it then possible, that there should not be any impudent men in the world! Certainly it is not possible.' Desire not then that which is impossible. For this one, (thou must think) whosoever he be, is one of those impudent ones, that the world cannot be without.
— Stoicism · Marcus Aurelius, Meditations, 9.XLIII, tr. Meric Casaubon (1634/1635) ↗
that it is a mad man's part, to look that there should be no wicked men in the world, because it is impossible. Now for a man to brook well enough, that there should be wicked men in the world, but not to endure that any should transgress against himself, is against all equity, and indeed tyrannical.
— Stoicism · Marcus Aurelius, Meditations, 11.XVI, tr. Meric Casaubon (1634/1635) ↗
Can the Gods, who are immortal, for the continuance of so many ages bear without indignation with such and so many sinners, as have ever been, yea not only so, but also take such care for them, that they want nothing; and dost thou so grievously take on, as one that could bear with them no longer; thou that art but for a moment of time? yea thou that art one of those sinners thyself?
— Stoicism · Marcus Aurelius, Meditations, 7.XLI, tr. Meric Casaubon (1634/1635) ↗
To desire things impossible is the part of a mad man. But it is a thing impossible, that wicked man should not commit some such things. Neither doth anything happen to any man, which in the ordinary course of nature as natural unto him doth not happen.
— Stoicism · Marcus Aurelius, Meditations, 5.XVI, tr. Meric Casaubon (1634/1635) ↗
A soft answer turneth away wrath: but grievous words stir up anger.
— Hebrew & Christian Bible · Bible, Proverbs 15:1, tr. King James Version (1611/1769) ↗
'They kill me, they cut my flesh; they persecute my person with curses.' What then? May not thy mind for all this continue pure, prudent, temperate, just? As a fountain of sweet and clear water, though she be cursed by some stander by, yet do her springs nevertheless still run as sweet and clear as before; yea though either dirt or dung be thrown in, yet is it no sooner thrown, than dispersed, and she cleared. She cannot be dyed or infected by it.
— Stoicism · Marcus Aurelius, Meditations, 8.L, tr. Meric Casaubon (1634/1635) ↗
Go ye to Pharaoh, for he hath burst all bounds: But speak ye to him with gentle speech; haply he will reflect or fear.
— Qur’an · Qur'an, 20:43-44, tr. J. M. Rodwell, 1861 ↗
If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.
— Buddhism · Dhammapada, 18.v.253, tr. F. Max Müller, 1881 ↗
When any shall either impeach thee with false accusations, or hatefully reproach thee, or shall use any such carriage towards thee, get thee presently to their minds and understandings, and look in them, and behold what manner of men they be. Thou shalt see, that there is no such occasion why it should trouble thee, what such as they are think of thee. Yet must thou love them still, for by nature they are thy friends.
— Stoicism · Marcus Aurelius, Meditations, 9.XXV, tr. Meric Casaubon (1634/1635) ↗
The superior man honours the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue?-- who is there among men whom I will not bear with? Am I devoid of talents and virtue?-- men will put me away from them. What have we to do with the putting away of others?
— Confucianism · Confucius, Analects, 19.3, tr. James Legge, 1893 ↗
From Alexander the Grammarian, to be un-reprovable myself, and not reproachfully to reprehend any man for a barbarism, or a solecism, or any false pronunciation, but dextrously by way of answer, or testimony, or confirmation of the same matter (taking no notice of the word) to utter it as it should have been spoken; or by some other such close and indirect admonition, handsomely and civilly to tell him of it.
— Stoicism · Marcus Aurelius, Meditations, 1.VII, tr. Meric Casaubon (1634/1635) ↗
All men are made one for another: either then teach them better, or bear with them.
— Stoicism · Marcus Aurelius, Meditations, 8.LVI, tr. Meric Casaubon (1634/1635) ↗
Either teach them better if it be in thy power; or if it be not, remember that for this use, to bear with them patiently, was mildness and goodness granted unto thee. The Gods themselves are good unto such; yea and in some things, (as in matter of health, of wealth, of honour,) are content often to further their endeavours: so good and gracious are they. And mightest thou not be so too? or, tell me, what doth hinder thee?
— Stoicism · Marcus Aurelius, Meditations, 9.IX, tr. Meric Casaubon (1634/1635) ↗
Turn aside evil with that which is better: we best know what they utter against thee.
— Qur’an · Qur'an, 23:96, tr. J. M. Rodwell, 1861 ↗
But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.
— Hebrew & Christian Bible · Bible, Matthew 5:44, tr. King James Version (1611/1769) ↗
— Renaissance humanism · Francis Bacon, The Essays or Counsels, Civil and Moral, Of Travel, 1625 ↗
There are three friendships which are advantageous, and three which are injurious. Friendship with the upright; friendship with the sincere; and friendship with the man of much observation:-- these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft; and friendship with the glib-tongued:-- these are injurious.
— Confucianism · Confucius, Analects, 16.4, tr. James Legge, 1893 ↗
At first, my way with men was to hear their words, and give them credit for their conduct. Now my way is to hear their words, and look at their conduct.
— Confucianism · Confucius, Analects, 5.9, tr. James Legge, 1893 ↗
Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.
— Hebrew & Christian Bible · Bible, 1 John 4:1, tr. King James Version (1611/1769) ↗
He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.
— Buddhism · Dhammapada, 16.v.217, tr. F. Max Müller, 1881 ↗
For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say.
— Confucianism · Confucius, Analects, 19.25, tr. James Legge, 1893 ↗
I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men.
— Confucianism · Confucius, Analects, 1.16, tr. James Legge, 1893 ↗
When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words.
— Confucianism · Confucius, Analects, 15.7, tr. James Legge, 1893 ↗
Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits.
— Hebrew & Christian Bible · Bible, Matthew 7:15-16, tr. King James Version (1611/1769) ↗
When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them.
— Confucianism · Confucius, Analects, 7.21, tr. James Legge, 1893 ↗
See what a man does. Mark his motives. Examine in what things he rests. How can a man conceal his character?
— Confucianism · Confucius, Analects, 2.10, tr. James Legge, 1893 ↗
Be careful [in your dealings] with the ruling authorities for they do not befriend a person except for their own needs; they seem like friends when it is to their own interest, but they do not stand by a man in the hour of his distress.
— Rabbinic Judaism · Pirkei Avot, 2:3, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗
We know but few men, a great many coats and breeches.
— Transcendentalism · Henry David Thoreau, Walden, and On the Duty of Civil Disobedience, Economy, 1854 ↗
I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the cross-bar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?
— Confucianism · Confucius, Analects, 2.22, tr. James Legge, 1893 ↗
When the multitude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case.
— Confucianism · Confucius, Analects, 15.27, tr. James Legge, 1893 ↗
Do not despise any man, and do not discriminate against anything, for there is no man that has not his hour, and there is no thing that has not its place.
— Rabbinic Judaism · Pirkei Avot, 4:3, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗
He who acts with a constant view to his own advantage will be much murmured against.
— Confucianism · Confucius, Analects, 4.12, tr. James Legge, 1893 ↗
Po-i and Shu-ch'i did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few.
— Confucianism · Confucius, Analects, 5.22, tr. James Legge, 1893 ↗
The acquaintance might be long, but he showed the same respect as at first.
— Confucianism · Confucius, Analects, 5.16, tr. James Legge, 1893 ↗
When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability.
— Confucianism · Confucius, Analects, 19.19, tr. James Legge, 1893 ↗
He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power.
— Buddhism · Dhammapada, 8.v.109, tr. F. Max Müller, 1881 ↗
Of him also I learned how to receive favours and kindnesses (as commonly they are accounted:) from friends, so that I might not become obnoxious unto them, for them, nor more yielding upon occasion, than in right I ought; and yet so that I should not pass them neither, as an unsensible and unthankful man.
— Stoicism · Marcus Aurelius, Meditations, 1.V, tr. Meric Casaubon (1634/1635) ↗
One who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, is obligated to treat him with honor.
— Rabbinic Judaism · Pirkei Avot, 6:3, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗
When he saw any one in a mourning dress, though it might be an acquaintance, he would change countenance; when he saw any one wearing the cap of full dress, or a blind person, though he might be in his undress, he would salute them in a ceremonious manner.
— Confucianism · Confucius, Analects, 10.16, tr. James Legge, 1893 ↗
Use thyself when any man speaks unto thee, so to hearken unto him, as that in the interim thou give not way to any other thoughts; that so thou mayst (as far as is possible) seem fixed and fastened to his very soul, whosoever he be that speaks unto thee.
— Stoicism · Marcus Aurelius, Meditations, 6.XLVIII, tr. Meric Casaubon (1634/1635) ↗
A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.
— Buddhism · Dhammapada, 19.v.270, tr. F. Max Müller, 1881 ↗
Virtue is not left to stand alone. He who practises it will have neighbors.
— Confucianism · Confucius, Analects, 4.25, tr. James Legge, 1893 ↗
He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.
— Buddhism · Dhammapada, 15.v.207, tr. F. Max Müller, 1881 ↗
— Buddhism · Dhammapada, 26.v.408, tr. F. Max Müller, 1881 ↗
He will blunt his sharp points and unravel the complications of things; he will attemper his brightness, and bring himself into agreement with the obscurity (of others). This is called 'the Mysterious Agreement.'
Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.
— Buddhism · Dhammapada, 17.v.224, tr. F. Max Müller, 1881 ↗
As the bee collects nectar and departs without injuring the flower, or its colour or scent, so let a sage dwell in his village.
— Buddhism · Dhammapada, 4.v.49, tr. F. Max Müller, 1881 ↗
We know best what the infidels say: and thou art not to compel them. Warn then by the Koran those who fear my menace.
— Qur’an · Qur'an, 50:44-45, tr. J. M. Rodwell, 1861 ↗
We should blunt our sharp points, and unravel the complications of things; we should attemper our brightness, and bring ourselves into agreement with the obscurity of others.
— Taoism · Tao Te Ching, 1-8.4, tr. James Legge, 1891 ↗
I will not thrust away those who believe, For I am only one charged with plain warnings.
Do not try to appease your friend during his hour of anger; Nor comfort him at the hour while his dead still lies before him; Nor question him at the hour of his vow; Nor strive to see him in the hour of his disgrace.
— Rabbinic Judaism · Pirkei Avot, 4:18, tr. Joshua Kulp, Mishnah Yomit (Sefaria, CC-BY) ↗
Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter.
— Buddhism · Dhammapada, 26.v.405, tr. F. Max Müller, 1881 ↗