The Chinese Classics, כרך 1Clarendon Press, 1893 |
מתוך הספר
תוצאות 1-5 מתוך 68
עמוד 14
... course of the second century , a new edition of the Analects , with a commentary , was published by one of the greatest scholars which China has ever produced , Chăng Hsuan , known also as Chăng K'ang - ch'ăng . He died in the reign of ...
... course of the second century , a new edition of the Analects , with a commentary , was published by one of the greatest scholars which China has ever produced , Chăng Hsuan , known also as Chăng K'ang - ch'ăng . He died in the reign of ...
עמוד 33
... course of thought . We shall find them in the announcement of certain seminal principles , which , if recognised in government and the regulation of conduct , would conduce greatly to the happiness and virtue of mankind . I will ...
... course of thought . We shall find them in the announcement of certain seminal principles , which , if recognised in government and the regulation of conduct , would conduce greatly to the happiness and virtue of mankind . I will ...
עמוד 44
... course now is to consider the first twenty chapters in Chû Hsi's arrangement as making up the first pien , and the remaining thirteen as forming the second . In this way we retain the old form of the Treatise , and do not come into ...
... course now is to consider the first twenty chapters in Chû Hsi's arrangement as making up the first pien , and the remaining thirteen as forming the second . In this way we retain the old form of the Treatise , and do not come into ...
עמוד 47
... course of the Mean , ' or some similar terms ; but the conception of it in Tsze - sze's mind was of a different kind , as the preceding analysis of the first chapter sufficiently shows1 . " 4. I may return to this point of the proper ...
... course of the Mean , ' or some similar terms ; but the conception of it in Tsze - sze's mind was of a different kind , as the preceding analysis of the first chapter sufficiently shows1 . " 4. I may return to this point of the proper ...
עמוד 48
... course which is far from the common indications of consciousness , this course cannot be considered the path . In the Book of Poetry it is said- " In hewing an axe - handle , in hewing an axe - handle , The pattern is not far off . " We ...
... course which is far from the common indications of consciousness , this course cannot be considered the path . In the Book of Poetry it is said- " In hewing an axe - handle , in hewing an axe - handle , The pattern is not far off . " We ...
מהדורות אחרות - הצג הכל
מונחים וביטויים נפוצים
3rd tone 4th tone Analects ancient archery asked attained Book of Poetry brother called ceremonies Ch'i Ch'ih Ch'in Chăng CHAP chapter character Châu chief China Chinese Ching Chú Chû Hsi Chung Yung clause Confucian Confucius's court cultivation dictionary disciples disciples of Confucius duke duties dynasty explained father filial piety follow fucius Han dynasty Ho Yen Ho-nan honour Hwan K'ang K'ang-ch'ăng K'ung king kingdom learning Măng Master meaning Mencius ment minister native nature officer old interpreters paragraph perfect virtue practice prince principles reference replied ruler rules of propriety sacrifice sage scholar Shih Shih-ching Shun sincerity sovereign speak styled superior supposed surname tablet temple things tion translation Tsăng Tsze Tsze-chang Tsze-hsia Tsze-kung Tsze-lû Tsze-sze verb VIII virtuous Wăn wish words younger than Confucius Yüan Yung
קטעים בולטים
עמוד 359 - Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things. 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...
עמוד 109 - 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 259 - 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 81 - Why did you not say to him, — He is simply a man, who in his eager pursuit of knowledge forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on ?
עמוד 169 - A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.
עמוד 357 - States, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things.
עמוד 394 - To serve my father, as I would require my son to serve me, to this I have not attained; to serve my prince, as I would require my minister to serve me, to this I have not attained; to serve my elder brother, as I would require my younger brother to serve me, to this I have not attained...
עמוד 391 - The superior man accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret. — It is only the sage who is able for this.
עמוד 48 - 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 264 - If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success.