《荀子·儒效》
效法后代的帝王，统一制度，推崇礼仪而把《诗经》《尚书》降到次要位置，他的言行已经基本符合基本的法规的要求了，然而他的智慧还不能解决法度和教育没有涉及到的问题，以及见闻所没有达到的事物，即使有智慧还不能触类旁通；知道就说知道，不知道就说不知道，对内不欺骗自己，对外不欺骗别人，根据这种观念而尊重贤人，敬畏法度，不敢怠慢，这种人即为高雅的儒士。
法后王，一制度，隆礼义而杀《诗》《书》；其言行已有大法矣，然而明不能齐法教之所不及，闻见之所未至，则知不能类也；知之曰知之，不知曰不知，内不自以诬，外不自以欺，以是尊贤畏法而不敢怠傲，是雅儒者也。
He follows the emperors of later generations, unifies the institutions and promotes ritual practice while giving secondary importance to the Book of Poetry and the Book of Documents. His words and actions already basically meet the requirements of ritual regulations: However, his intelligence is not sufficient to resolve the issues not covered by laws and education, or those which his experience has not touched upon; even if he is intelligent, he cannot understand things by analogy. When he knows something, he says that he knows it, and when he does not know something, he says that he does not know it. He does not deceive himself or others. Based on this principle, he respects the wise and fears the laws, and does not dare to be lax. This is the noble Confucianist.