 | Patrick Johnston Maclagan - 1926 - 248 דפים
...course, the gentleman does not seek to become such for himself alone. Virtue is always communicative. The man of perfect virtue wishing to be established himself seeks also to establish others. In these days of democracy in China, exception has been taken to the teaching of Confucius as being... | |
 | Frank Chapman Sharp - 1928 - 584 דפים
...Book XIV, Ch. XLV. beings, as such, to each other. "The man of perfect virtue, wishing to establish himself, seeks also to establish others; wishing to...enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh to ourselves, this may be called the art of virtue."7... | |
 | Charles A. Moore - 1978 - 432 דפים
...others. It is said in The Analects, "Now, the man of jen, wishing to be established himself, seeks to establish others; wishing to be enlarged himself, he seeks also to enlarge others." 42 For the sake of carrying out this duty, one has to do one's best, that is, one must be loyal. The... | |
 | Arvind Sharma, Birks Professor of Comparative Religion Arvind Sharma - 1987 - 326 דפים
...other and for our own good. One of the descriptions of jen given by Confucius explains it thus: Now the man of perfect virtue, wishing to be established...enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves: this may be called the art of virtue. (Analects... | |
 | Youshi Zhen - 1988 - 262 דפים
...as "art"(or, as I translated it in this particular instance, "direction"), cf. the Analects, 6:26, 3: "To be able to judge of others by what is nigh in ourselves; — this may be called the art \fang] of virtue" (Legge, p. 194). 31. After Han Yii got his chin-shih degree in 792, he tried unsuccessfully... | |
 | Karl-Heinz Pohl - 1999 - 440 דפים
...self-fulfillment, in the realization of their respective potentials: Now the man of perfect virtue (ren), wishing to be established himself, seeks also to establish...enlarged himself, he seeks also to enlarge others." In Mencius we find the metaphors "great body" (dati ) and "small body" (xiaoti) describing the different... | |
 | 2000 - 336 דפים
...highest principie of the Confucian ethics, meaning "love people" and "love mass". Confucius explains: "the man of perfect virtue, wishing to be established...enlarged himself, he seeks also to enlarge others". Confucius advocates for loving people, but also acknowledges social hierarchy. Mo Zi argues for universal... | |
 | Maggie Oman Shannon - 2001 - 276 דפים
...Confucianism sees service not as a means to an end, but as a natural outgrowth of spiritual evolution: "The man of perfect virtue, wishing to be established...enlarged himself, he seeks also to enlarge others" (Analects 6.28.2). And if, as the Talmud teaches, "all men are responsible for one another" (Sanhedrin... | |
 | Bina Gupta - 2002 - 294 דפים
...Constant Mean! Rare for a long time has been its practice among the people." Chapter XXVIII (2) "Now the man of perfect virtue, wishing to be established...ourselves; — this may be called the art of virtue." BOOK VIII Chapter II (1) The Master said, "Respectfulness, without the rules of propriety, becomes... | |
 | Andrew M. Williamson - 2003 - 264 דפים
...dung sincerity, faithfulness to oneself and others command intended to encourage a positive outcome: 'The man of perfect virtue, wishing to be established...enlarged himself, he seeks also to enlarge others' (Analects 6:30). Filial piety Another key concept of Confucianism is filial piety (the respect of children... | |
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Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. 3. 'To be able to judge of others by what is nigh in ourselves; — this may be called the... 
