The Chinese Classics: With a Translation, Critical and Exegetical Notes, Prolegomena, and Copious Indexes, כרך 1Legge, 1861 |
מתוך הספר
עמוד cvi
... xviii . 32 Ana , XIII . xvi . 33 Ana , XVIII , vi . earriage of Confucius , singing out " O FUNG , 82 ] PROLEGOMENA . ] LCH . V. CONFUCIUS AND HIS DISCIPLES .
... xviii . 32 Ana , XIII . xvi . 33 Ana , XVIII , vi . earriage of Confucius , singing out " O FUNG , 82 ] PROLEGOMENA . ] LCH . V. CONFUCIUS AND HIS DISCIPLES .
עמוד cxxxiv
... stress on what is external ; but even to attain to this 11 Analects , XII . xvii , ; xviii . ; xix . 12 中庸 xx . 14 . is beyond unassisted human strength . Confucius , however , 106 ] PROLEGOMENA . ] [ CH . V. CONFUCIUS AND HIS DISCIPLES .
... stress on what is external ; but even to attain to this 11 Analects , XII . xvii , ; xviii . ; xix . 12 中庸 xx . 14 . is beyond unassisted human strength . Confucius , however , 106 ] PROLEGOMENA . ] [ CH . V. CONFUCIUS AND HIS DISCIPLES .
עמוד clx
... XVIII . Pt . II . ii . 21 ; Kung - wang Che - k'ew ( A ) and Tseu Teen ( 5 ) , mentioned in the Le Ke , XLI . 7 ; Pin - mow Këa ( 4 ) , mentioned in the Le Ke , XVII . iii . 16 ; K'ung Seuen (孔璇) and Hwuy Shuh - lan (惠叔蘭) , on the ...
... XVIII . Pt . II . ii . 21 ; Kung - wang Che - k'ew ( A ) and Tseu Teen ( 5 ) , mentioned in the Le Ke , XLI . 7 ; Pin - mow Këa ( 4 ) , mentioned in the Le Ke , XVII . iii . 16 ; K'ung Seuen (孔璇) and Hwuy Shuh - lan (惠叔蘭) , on the ...
עמוד 15
... XVIII . 1. Tsze - chang was learning with a view to official emolument . 2. “ The Master said , " Hear much and put aside the points of which you stand in doubt , while you speak cautiously at the same time of the others : then you will ...
... XVIII . 1. Tsze - chang was learning with a view to official emolument . 2. “ The Master said , " Hear much and put aside the points of which you stand in doubt , while you speak cautiously at the same time of the others : then you will ...
עמוד 25
... XVIII . The Master said , " The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery . ' CHAPTER XIX . The duke Ting asked how a prince should employ his ministers , and how ministers ...
... XVIII . The Master said , " The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery . ' CHAPTER XIX . The duke Ting asked how a prince should employ his ministers , and how ministers ...
מהדורות אחרות - הצג הכל
מונחים וביטויים נפוצים
1st tone 3d tone Analects ancient archery asked Book called ceremonies CHAPTER character chief China Chinese Ching Choo Chow Chung Chung Yung clause comm Comp Confucius dict disciples of Confucius doctrines double surname duke duties dynasty emperor empire father filial piety follow Gan Ying Han dynasty Heaven Heih Ho-nan Hwan Hwuy K'ang K'ung Kaou king kung Learning Lun Yu Măng Master meaning Mencius ment minister native of Loo officer Passim prince principles RADICAL reference replied ruler rules of propriety sacrifice sæpe sage sape scholars She-king Shoo-king Shun sincerity styled superior surname tablet things tion translation Ts'e Tsăng Tsze Tsze-chang Tsze-hea Tsze-kung Tsze-loo Tsze-sze verb viii virtuous Wăn words XVII XVIII xxii xxiii xxiv xxix xxvi xxxi Yaou Yung
קטעים בולטים
עמוד lxix - ... if we say that we have no sin we deceive ourselves, and the truth is not in us.
עמוד cxlii - 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 lxviii - ... 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 throughout heaven and earth, and all things will be nourished and flourish.
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 219 - The ancients who wished to illustrate illustrious virtue, throughout the empire, *first ordered well their own States. Wishing to order well their 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...
עמוד 221 - 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 113 - 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 cxxviii - Lu asked about serving the spirits of the dead. The Master said, 'While you are not able to serve men, how can you serve their spirits?' Chi Lu added, 'I venture to ask about death?
עמוד lxvi - 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 254 - Common men and -women, however ignorant, may intermeddle with the knowledge of it ; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice ; yet in its utmost reaches, there is that which even the sage is not able to carry into practice.