The Chinese Classics: With a Translation, Critical and Exegetical Notes, Prolegomena, and Copious Indexes, Volume 1At the author's, 1861 - China |
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Page lxvi
... possession of sincerity . This sincerity becomes apparent . From being apparent , it becomes manifest . 17 Ch . xxi . 18 Ch . xxii . Brilliant , it affects others . Changed by it , 52 ] PROLEGOMENA . ] [ CH . IV . THE DOCTRINE OF THE MEAN .
... possession of sincerity . This sincerity becomes apparent . From being apparent , it becomes manifest . 17 Ch . xxi . 18 Ch . xxii . Brilliant , it affects others . Changed by it , 52 ] PROLEGOMENA . ] [ CH . IV . THE DOCTRINE OF THE MEAN .
Page xcii
... xxii . , there is another reference to this time , in which Yen Hwuy is made to appear . 9 See the Le Ke , II . Pt . I. ii , 16. 10 Ana . XIV . xxvi .; XV . vi . 12 Ana . VI . xxvi . 11 See the account in the 史記孔子世家 r he intended ...
... xxii . , there is another reference to this time , in which Yen Hwuy is made to appear . 9 See the Le Ke , II . Pt . I. ii , 16. 10 Ana . XIV . xxvi .; XV . vi . 12 Ana . VI . xxvi . 11 See the account in the 史記孔子世家 r he intended ...
Page xciii
... xxii 16 鄭 18. See Mencius , V. Pt I. viii . 3 . 13 Ana . IX . xvii . 14 曹孔家世字, p 6 . Yung digests in this place two foolish stories , -about a large bone found in the State of Yue , and a bird which appeared in Ch'in and died ...
... xxii 16 鄭 18. See Mencius , V. Pt I. viii . 3 . 13 Ana . IX . xvii . 14 曹孔家世字, p 6 . Yung digests in this place two foolish stories , -about a large bone found in the State of Yue , and a bird which appeared in Ch'in and died ...
Page ci
... xxii . 16 Ana . XI . xii . 17 子羔 by surname Kaou (高) , and name Chae (柴) . 18 See the 左傳哀公十五年 of Confucius , in loc . 19 See the 左傳哀公十六年, and Keang Yung's Life After a little , he entered the house and sat 87 ] SECT ...
... xxii . 16 Ana . XI . xii . 17 子羔 by surname Kaou (高) , and name Chae (柴) . 18 See the 左傳哀公十五年 of Confucius , in loc . 19 See the 左傳哀公十六年, and Keang Yung's Life After a little , he entered the house and sat 87 ] SECT ...
Page 16
... , but it was not expedient to tell . He replied therefore , as in par . 2. 2. See Shoo - king xxii . 1. But the text is neither cor- rectly applied nor exactly quoted . The old 〇二節也震之小節子哉 16 CONFUCIAN ANALECTS .
... , but it was not expedient to tell . He replied therefore , as in par . 2. 2. See Shoo - king xxii . 1. But the text is neither cor- rectly applied nor exactly quoted . The old 〇二節也震之小節子哉 16 CONFUCIAN ANALECTS .
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The Chinese Classics: With a Translation, Critical and Exegetical Notes ... James Legge,Ss Shu,James Confucius No preview available - 2015 |
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.