The Chinese Classics, כרכים 1-2Hurd and Houghton, 1870 - 382 עמודים |
מתוך הספר
תוצאות 1-5 מתוך 88
עמוד ix
... Heaven has none to whom he can pray . " ( Analects , 3 : 13 , and 14 : 13. ) " But there is Heaven that knows me . " Would any one ques- tion that Heaven as here used is a proper name ? To show his trust and confidence in God , and that ...
... Heaven has none to whom he can pray . " ( Analects , 3 : 13 , and 14 : 13. ) " But there is Heaven that knows me . " Would any one ques- tion that Heaven as here used is a proper name ? To show his trust and confidence in God , and that ...
עמוד x
... Heaven , instead of following the phraseology of the older sages , he gave occasion to many of his followers to identify God with a principle of reason and the course of na- ture . " Of these matters each reader can decide for himself ...
... Heaven , instead of following the phraseology of the older sages , he gave occasion to many of his followers to identify God with a principle of reason and the course of na- ture . " Of these matters each reader can decide for himself ...
עמוד xii
... Heaven and Hell , do not enter the lists of incentives to virtue in Confucius ' code , and this perhaps more than aught else , has caused the missionaries to object to his system of practising virtue for virtue's sake . CONFUCIAN ...
... Heaven and Hell , do not enter the lists of incentives to virtue in Confucius ' code , and this perhaps more than aught else , has caused the missionaries to object to his system of practising virtue for virtue's sake . CONFUCIAN ...
עמוד 16
... " At forty , I had no doubts . 4. " At fifty , I knew the decrees of heaven . my mind 5. " At sixty , my ear was an obedient organ for the reception of truth . 6. " At seventy , I could follow what my 16 CHINESE CLASSICS . IV.
... " At forty , I had no doubts . 4. " At fifty , I knew the decrees of heaven . my mind 5. " At sixty , my ear was an obedient organ for the reception of truth . 6. " At seventy , I could follow what my 16 CHINESE CLASSICS . IV.
עמוד 22
... Heaven has none to whom he can pray . " XIV . The Master said , " Chow had the advantage of viewing the two past dynasties . How complete and elegant are its regulations ! I follow Chow . " XV . The Master , when he entered the grand ...
... Heaven has none to whom he can pray . " XIV . The Master said , " Chow had the advantage of viewing the two past dynasties . How complete and elegant are its regulations ! I follow Chow . " XV . The Master , when he entered the grand ...
מהדורות אחרות - הצג הכל
מונחים וביטויים נפוצים
able Analects ancient asked Mencius attained Book of Poetry CALIFORNIA LIBRARY called Ch'in chief minister cius conduct Confucius court cultivate death disciple of Conf disciple of Confucius doctrines duke of Chow duties dynasty emperor father filial piety hate heard Heaven Heih Ho-nan honour Hwan K'ew Kaou king Wan king Woo kingdom Kung-sun Ch'ow Kwan Chung le square Leang learning Majesty Mang Mang Ke Master mean Mencius replied ment Middle kingdom mind mourning nature nourish officer parents perfect virtue person philosopher Tsang Pih-e practice prince principles proper ruler rules of propriety sage saying scholar Seang seek serve Shang dynasty sincerity sovereign speak superior talents and virtue Tang things Ts'e Ts'in Ts'oo Tsin Tsze Tsze-chang Tsze-hea Tsze-kung Tsze-loo Tsze-sze UNIVERSITY OF CALIFORNIA virtuous Wan Chang whole empire wish words Yaou and Shun Yen Yew Yen Yuen Yin dynasty
קטעים בולטים
עמוד 50 - The commander of the forces of a large State may be carried off, but the will of even a common man cannot be taken from him.
עמוד xi - 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 25 - When they thus have been involved in crime, to follow them up and punish them; — this is to entrap the people. How can such a thing as entrapping the people be done under the rule of a benevolent man?
עמוד 18 - Learning without thought is labour lost; thought without learning is perilous.' CHAP. XVI. The Master said, The study of strange doctrines is injurious indeed!' CHAP. XVII. The Master said, 'Yu, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;— this is knowledge.
עמוד 113 - It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and, at the same time, that what, was of slight importance has been greatly cared for.
עמוד 73 - As to the people, if they have not a certain livelihood, it follows that they will not have a fixed heart. And if they have not a fixed heart, there is nothing which they will not do, in the way of self-abandonment, of moral deflection, of depravity and of wild license.
עמוד 80 - What do you say concerning the principle that injury should be recompensed with kindness?' 2. The Master said, With what then will you recompense kindness? 3. 'Recompense injury with justice, and recompense kindness with kindness.
עמוד 72 - Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation between superiors and inferiors, is like that between the wind and the grass. The grass must bend, when the wind blows across it.
עמוד 19 - He who has no pleasure in killing men can so unite it." 5. "'Who can give it to him?" 6. 'I replied, "All the people of the nation will unanimously give it to him. Does your Majesty understand the way of the growing grain? During the seventh and eighth months, when drought prevails, the plants become dry. Then the clouds collect densely in the heavens, they send down torrents of rain, and the grain erects itself, as if by a shoot. When it does so, who can keep it back? Now among the shepherds of...
עמוד 124 - 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. This EQUILIBRIUM is the great root from which grow all the human actings in 'the world, and this HARMONY is the universal path which they all should pursue. 5. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail...