The Chinese Classics: With a Translation, Critical and Exegetical Notes, Prolegomena, and Copious Indexes, Volume 1At the author's, 1861 - China |
From inside the book
Results 1-5 of 59
Page 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 ...
Page xii
... Authority of the Chinese Classics , ... ... PAGE 1 3 133 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 ...
... Authority of the Chinese Classics , ... ... PAGE 1 3 133 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 ...
Page 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 ...
Page xvii
... AUTHORITY OF THE CHINESE CLASSICS . 1. This subject will be discussed in connection with each separate Work , and it ... AUTHORITY OF THE CHINESE CLASSICS . The Authority of the Chinese Classics, PAGE 1 3.
... AUTHORITY OF THE CHINESE CLASSICS . 1. This subject will be discussed in connection with each separate Work , and it ... AUTHORITY OF THE CHINESE CLASSICS . The Authority of the Chinese Classics, PAGE 1 3.
Page xix
... 諸子略: 17 儒家者流 18 孝惠皇帝.19 武帝建元五年,初置五經博士, 2 顯宗孝明皇帝肅宗孝章皇帝 22 孝和皇帝 and the emperor Heaou - ling , 23 between the 5 ] SECT . 11. ] [ PROLEGOMENA . AUTHORITY OF THE CHINESE CLASSICS . 18.
... 諸子略: 17 儒家者流 18 孝惠皇帝.19 武帝建元五年,初置五經博士, 2 顯宗孝明皇帝肅宗孝章皇帝 22 孝和皇帝 and the emperor Heaou - ling , 23 between the 5 ] SECT . 11. ] [ PROLEGOMENA . AUTHORITY OF THE CHINESE CLASSICS . 18.
Other editions - View all
Common terms and phrases
3d tone Analects ancient archery asked Book called ceremonies Ch'in CHAPTER character chief China Chinese Ching Choo Chow Chung Chung Yung clause comm Comp Confucius dict disciple of Conf disciples of Confucius duke duties dynasty emperor empire father filial piety follow Gan Ying Han dynasty Heaven Heih Ho-nan Hwan Hwuy K'ung Kaou king Kung Learning Lun Yu Măng Master meaning Mencius ment minister native of Loo officer prince principles RADICAL reference replied ruler rules of propriety sacrifice sæpe sage sape scholars She-king Shoo-king Shun sincerity speak styled Sung dynasty 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 xxvi xxxi Yaou Yung
Popular passages
Page lxv - For there is not a just man upon earth, that doeth good, and sinneth not.
Page cxxiv - 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.
Page 222 - 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.
Page 128 - 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.
Page lix - 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...
Page 58 - 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 art of virtue.
Page 221 - 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.
Page lxviii - Therefore his fame overspreads the Middle kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach; wherever the strength of man penetrates; wherever the heavens overshadow and the earth sustains ; wherever the sun and moon shine ; wherever frosts and dews fall : — all who have blood and breath unfeignedly honour and love him. Hence it is said, — "He is the equal of Heaven.
Page lxii - 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.
Page 115 - 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.