The Chinese Classics: with a Translation, Critical and Exegetical Notes, Prolegomena, and Copious Indexes ; in Seven Volumes: Confucian analects, the Great learning, and the doctrine of the mean, כרך 1Lane, Crawford & Company, 1861 |
מתוך הספר
תוצאות 1-5 מתוך 59
עמוד x
... authority . The text , and not the commentary , has been his study . He has read the varying views of scholars exten- sively , but only that he might the better understand what was written in the Book . He has also consulted the ...
... authority . The text , and not the commentary , has been his study . He has read the varying views of scholars exten- sively , but only that he might the better understand what was written in the Book . He has also consulted the ...
עמוד xii
... Authority of the Chinese Classics , ... : .. PAGE ... 12 14 18 21 CHAPTER II . OF THE CONFUCIAN ANALECTS . I. Formation of the Text of the Analects by the Scholars of the Han dynasty .... II . At what time , and by whom , the Analects ...
... Authority of the Chinese Classics , ... : .. PAGE ... 12 14 18 21 CHAPTER II . OF THE CONFUCIAN ANALECTS . I. Formation of the Text of the Analects by the Scholars of the Han dynasty .... II . At what time , and by whom , the Analects ...
עמוד xv
... authority in China are comprehended under the denominations of " The five King , " 1 and " The four Shoo . " 2 The term King is of textile origin , and signifies the warp threads of a web , and their adjustment . An easy application of ...
... authority in China are comprehended under the denominations of " The five King , " 1 and " The four Shoo . " 2 The term King is of textile origin , and signifies the warp threads of a web , and their adjustment . An easy application of ...
עמוד xvii
... AUTHORITY OF THE CHINESE CLASSICS . 1. This subject will be discussed in connection with each separate Work , and it is only designed here to exhibit generally ... AUTHORITY OF THE CHINESE CLASSICS . The Authority of the Chinese Classics,
... AUTHORITY OF THE CHINESE CLASSICS . 1. This subject will be discussed in connection with each separate Work , and it is only designed here to exhibit generally ... AUTHORITY OF THE CHINESE CLASSICS . The Authority of the Chinese Classics,
עמוד xix
... , 16 諸子略: i 儒家者流 18 孝惠皇帝 19 武帝建元五年初置五經博士 2 顯宗孝明皇帝: 2 肅宗孝章皇帝 22 孝和皇帝 and the emperor Heaou - ling , 23 between the 5 ] SECT . II . ] [ PROLEGOMENA . AUTHORITY OF THE CHINESE CLASSICS . 18.
... , 16 諸子略: i 儒家者流 18 孝惠皇帝 19 武帝建元五年初置五經博士 2 顯宗孝明皇帝: 2 肅宗孝章皇帝 22 孝和皇帝 and the emperor Heaou - ling , 23 between the 5 ] SECT . II . ] [ PROLEGOMENA . AUTHORITY OF THE CHINESE CLASSICS . 18.
מהדורות אחרות - הצג הכל
מונחים וביטויים נפוצים
3d tone according Analects ancient appears archery asked Book brother called ceremonies Ch'in CHAPTER character chief China Chinese Ching Choo Chow Chung Yung Classics comm Comp Conf court death dict disciples disciples of Confucius doctrines duke duties dynasty emperor empire father filial piety follow fucius Gan Ying Heaven Heih Ho-nan Hwan Hwuy K'ang K'ew K'ung Kaou Keun-tsze king Learning Lun Yu Măng Master meaning Mencius ment minister native of Loo officer perfect virtue prince principles reference replied ruler rules of propriety sacrifice sage scholars She-king Shoo-king Shun sincerity speak styled Sung Sung dynasty superior suppose surname Sze-ma tablet temple things tion transl translation Ts'e Tsăng Tsze Tsze-chang Tsze-hea Tsze-kung Tsze-loo Tsze-sze verb VIII virtuous Wăn wish words XVII XVIII Yaou Yen Yuen
קטעים בולטים
עמוד lxiii - For there is not a just man upon earth, that doeth good, and sinneth not.
עמוד cxxii - 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 cxii - He sacrificed to the dead as if they were present ; he sacrificed to the spirits as if the spirits were present.
עמוד 221 - 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 lvii - 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. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout...
עמוד 290 - It is only he, possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of farreaching intelligence, and all-embracing knowledge, fitted to exercise rule ; magnanimous, generous, benign, and mild, fitted to exercise forbearance ; impulsive, energetic, firm, and enduring, fitted to maintain a firm hold ; self-adjusted, grave, never swerving from the Mean, and correct, fitted to command reverence ; accomplished, distinctive, concentrative,...
עמוד cix - For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish.
עמוד 116 - The requisites of government are that there be sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler.
עמוד 60 - If the search for riches is sure to be successful, though I should become a groom with whip in hand to get them, I will do so. As the search may not be successful, I will follow after that which I love.
עמוד 13 - 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.