A Systematical Digest of the Doctrines of Confucius: According to the Analects, Great Learning and Doctrine of the Mean, with an Introduction on the Authorities Upon Confucius and Confucianism
Printed at the "China Mail" Office, 1875 - 131 עמודים
מה אומרים אנשים - כתיבת ביקורת
לא מצאנו ביקורות במקומות הרגילים
מהדורות אחרות - הצג הכל
according already ancient appear attain becomes called canonical chapters chief Chinese Chou dynasty Christian commentary complete conduct Confucianism Confucius connected considered consists contains D.M. XX death destiny disciple doctrine dynasty earth edition empire especially ethical existed explanation expression father faults filial finds follows friends give given hand heart Heaven holy humanity important keeps kind knowledge later learning literature means Mencius mentioned minister moral nature one's original passage perfection person philosophers piety position possess practice present prince proper propriety refers regards relations righteousness rules seems serve shows sincerity speak spirits stands subjects superior things tion translation treats VIII virtue vols whole XIII XVII
עמוד 98 - What qualities must a man possess to entitle him to be called an officer?" The Master said, "He who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince's commission, deserves to be called an officer.
עמוד 60 - ... when he sees a superior man, he instantly tries to disguise himself, concealing his evil, and displaying what is good. The other beholds him, as if he saw his heart and reins : — of what use is his disguise? This is an instance of the saying — "What truly is within will be manifested without/' Therefore, the superior man must be watchful over himself when he is alone.
עמוד 80 - In serving his parents, a son may remonstrate with them, but gently ; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose ; and should they punish him, he does not allow himself to murmur.
עמוד 48 - They cause all the people in the empire to fast and purify themselves, and array themselves in their richest dresses, in order to attend at their sacrifices. Then, like overflowing water, they seem to be over the heads, and on the right and left of their worslippers." It is said in the Book of Poetry, "The approaches of the spirits, you cannot surmise; — and can you treat them with indifference?
עמוד 74 - Chung-kung asked about perfect virtue. The Master said, "It is, when you go abroad, to behave to every one as if you were receiving a great guest ; to employ the people as if you were assisting at a great sacrifice ; not to do to others as you would not wish done to yourself ; to have no murmuring against you in the country, and none in the family.
עמוד 95 - There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son.
עמוד 69 - All things are nourished together without their injuring one another. The courses of the seasons, and of the sun and moon, are pursued without any collision among them. The smaller energies are like river currents ; the greater energies are seen in mighty transformations. It is this which makes heaven and earth so great.
עמוד 56 - He who aims to be a man of complete virtue, in his food does not seek to gratify his appetite, nor in his dwelling-place does he seek the appliances of ease : he is earnest in what he is doing, and careful in his speech ; he frequents the company of men of principle that he may be rectified : — such a person may be said indeed to love to learn.
עמוד 68 - He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.
עמוד 124 - ... 4. All men are said to possess the disposition and strength necessary for the attainment of moral perfection, but the contrast with the actual state remains unexplained. 5. There is wanting in Confucianism a decided and serious tone in its treatment of the doctrine of sin, for with the exception of moral retribution in social life it mentions no punishment for sin.