Confucius and the Chinese Classics: Or, Readings in Chinese LiteratureAugustus Ward Loomis A. Roman, 1882 - 432 עמודים |
מתוך הספר
תוצאות 1-5 מתוך 23
עמוד 21
... regard this as only a different version of that event ; the variation of fifty years being unimpor- tant . M. Klaproth , who favors the Septuagint chro- nology , says it is nearly synchronous with the deluge of Xisuthrus , B.C. 2297 ...
... regard this as only a different version of that event ; the variation of fifty years being unimpor- tant . M. Klaproth , who favors the Septuagint chro- nology , says it is nearly synchronous with the deluge of Xisuthrus , B.C. 2297 ...
עמוד 24
... regard to their antiquity . Chinese historians do not discard it , nor the facts recorded of the princes of Hia , for those times would then be blank ; but they receive them with doubt . The Hia Dynasty , founded by Yu the Great ...
... regard to their antiquity . Chinese historians do not discard it , nor the facts recorded of the princes of Hia , for those times would then be blank ; but they receive them with doubt . The Hia Dynasty , founded by Yu the Great ...
עמוד 31
... regard to which their processes of agricul- ture depended , from getting into disorder . They pos- sessed also the elements of their present written charac- ters . The stories current , and which are indorsed by statements in the later ...
... regard to which their processes of agricul- ture depended , from getting into disorder . They pos- sessed also the elements of their present written charac- ters . The stories current , and which are indorsed by statements in the later ...
עמוד 101
... regard to the use of his eyes , he is anxious to see clearly . In regard to the use of his ears , he is anxious to hear distinctly . In regard to his countenance , he is anxious that it should be benign . In regard to his demeanor , he ...
... regard to the use of his eyes , he is anxious to see clearly . In regard to the use of his ears , he is anxious to hear distinctly . In regard to his countenance , he is anxious that it should be benign . In regard to his demeanor , he ...
עמוד 108
... regard to the * Anciently the historiographer recorded only what was true , and did not draw upon imagination from " fear of spoiling the story . " aged , to give them rest ; in regard to 108 CONFUCIAN ANALECTS .
... regard to the * Anciently the historiographer recorded only what was true , and did not draw upon imagination from " fear of spoiling the story . " aged , to give them rest ; in regard to 108 CONFUCIAN ANALECTS .
מהדורות אחרות - הצג הכל
מונחים וביטויים נפוצים
able ancestors ancient asked attained benevolence Book of Odes Book of Poetry Book of Rites Budha called ceremonies character China Chinese Chinese Repository Chung Yung cius concubines conduct Confucius cultivation death desire disciples doctrines duties elder emperor empire evil father feeling filial piety Han dynasty happy hate heaven and earth Ho-nan honor husband instructions Kaou kingdom labor learning lived look Lun Yu man's Master mean Mencius replied Middle Kingdom mind minister mother nature nourish one's original heart parents path perfect virtue person possessed practice prince principles proper regard respect reverence righteousness river Royal Asiatic Society ruler rules of propriety sacrifice sage scholar seek serve Shun sincere sovereign speak spirits superior tablet talents taught teach temple things tion Ts'e Tsze-chang Tsze-Kung Tsze-loo virtuous wealth wife wish words worship Yang and Yin Yaou Yellow River
קטעים בולטים
עמוד 71 - At fifteen, I had my mind bent on learning. "At thirty, I stood firm. "At forty, I had no doubts. "At fifty, I knew the decrees of Heaven. "At sixty, my ear was an obedient organ for the reception of truth. "At seventy, I could follow what my heart desired, without transgressing what was right.
עמוד 132 - Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their States were rightly governed. Their States being rightly governed, the whole kingdom was made tranquil and happy.
עמוד 98 - is there one word which may serve as a rule of practice for all one's life ?" The Master said, " Is not RECIPROCITY such a word ? What you do not want done to yourself, do not do to others.
עמוד 144 - When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like, when done to yourself, do not do to others.
עמוד 111 - Those who are born with the possession of knowledge are the highest class of men. Those who learn, and so, readily, get possession of knowledge, are the next. Those who are dull and stupid, and yet compass the learning are another class next to these. As to those who are dull and stupid and yet do not learn ; — they are the lowest of the people.
עמוד 83 - Lu asked about serving the spirits of the dead. The Master said, 'While you are not able to serve men, how can you serve their spirits?' Chi Lu added, 'I venture to ask about death?
עמוד 184 - Therefore an intelligent ruler will regulate the livelihood of the people, so as to make sure that, above, they shall have sufficient wherewith to serve their parents, and below, sufficient wherewith to support their wives and children...
עמוד 106 - There are three principles of conduct which the man of high rank should consider specially important:— that in his deportment and manner he keep from violence and heedlessness; that in regulating his countenance he keep near to sincerity; and that in his words and tones he keep far from lowness and impropriety. As to such matters as attending to the sacrificial vessels, there are the proper officers for them.
עמוד 132 - On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people. He must not have the bad qualities in himself, and then he may require that they shall not be in the people. Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them. 5. Thus we see how the government of the State depends on the regulation of the family.
עמוד 142 - While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of EQUILIBRIUM. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony.