The Chinese Classics, כרכים 1-2Hurd and Houghton, 1870 - 382 עמודים |
מתוך הספר
תוצאות 1-5 מתוך 83
עמוד iii
Ssǔ shu. CONFUCIUS . C55 1870 1. ANALECTS . 2. GREAT LEARNING . 3. DOCTRINE OF THE MEAN . With Complete Indexes of Subjects and Proper Names . 903061 INTRODUCTION . • The CHINESE CLASSICS , as translated , PL2478.
Ssǔ shu. CONFUCIUS . C55 1870 1. ANALECTS . 2. GREAT LEARNING . 3. DOCTRINE OF THE MEAN . With Complete Indexes of Subjects and Proper Names . 903061 INTRODUCTION . • The CHINESE CLASSICS , as translated , PL2478.
עמוד v
... proper understanding of each work . The Confucius here printed , and Mencius soon to follow , will make the first volume . It has been judged best to retain the very full indexes , as they not only help to find the subject , but afford ...
... proper understanding of each work . The Confucius here printed , and Mencius soon to follow , will make the first volume . It has been judged best to retain the very full indexes , as they not only help to find the subject , but afford ...
עמוד ix
... proper name ? To show his trust and confidence in God , and that his troubles which were many and great came not of his appointment , see the sentence prefacing the last quoted sentence : " I do not murmur against Heaven . " Dr. Legge ...
... proper name ? To show his trust and confidence in God , and that his troubles which were many and great came not of his appointment , see the sentence prefacing the last quoted sentence : " I do not murmur against Heaven . " Dr. Legge ...
עמוד 14
... proper excellence . " X. 1. Tsze - k'in asked Tsze - kung , saying , " When our master comes to any country , he does not fail to learn all about its government . Does he ask his infor- mation ? or is it given to him ? " 2. " Tsze ...
... proper excellence . " X. 1. Tsze - k'in asked Tsze - kung , saying , " When our master comes to any country , he does not fail to learn all about its government . Does he ask his infor- mation ? or is it given to him ? " 2. " Tsze ...
עמוד 15
... proper , one keeps far from shame and disgrace . When the parties upon whom a man leans are proper persons to be intimate with , he can make them his guides and masters . " XIV . The Master said , " He who aims to be a man of complete ...
... proper , one keeps far from shame and disgrace . When the parties upon whom a man leans are proper persons to be intimate with , he can make them his guides and masters . " XIV . The Master said , " He who aims to be a man of complete ...
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...