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The World's Greatest Books [Volumes 1-15, 17-20]
- Автор: Gutenberg
- Год: 1910
- Язык: английский
- Жанр: Культурология
Электронная книга - «The World's Greatest Books [Volumes 1-15, 17-20]». Краткое содержание книги:
The World's Greatest Books — Volume 01 — Fiction от Неизвестный
The World's Greatest Books — Volume 02 — Fiction от Неизвестный
The World's Greatest Books — Volume 03 — Fiction от Неизвестный
The World's Greatest Books — Volume 04 — Fiction от Неизвестный
The World's Greatest Books — Volume 05 — Fiction от Неизвестный
The World's Greatest Books — Volume 06 — Fiction от Неизвестный
The World's Greatest Books — Volume 07 — Fiction от Неизвестный
The World's Greatest Books — Volume 08 — Fiction от Неизвестный
The World's Greatest Books — Volume 09 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 10 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 11 — Ancient and Mediæval History от Неизвестный
The World's Greatest Books — Volume 12 — Modern History от Неизвестный
The World's Greatest Books — Volume 13 — Religion and Philosophy от Неизвестный
The World's Greatest Books — Volume 14 — Philosophy and Economics от Неизвестный
The World's Greatest Books — Volume 15 — Science от Неизвестный
The World's Greatest Books — Volume 17 — Poetry and Drama от Неизвестный
The world's greatest books от Mee, Arthur, 1875-1943, joint editor & Hammerton, John Alexander, Sir, 1871-1949, joint editor & McClure, S. S. (Samuel Sidney), 1857-1949, joint editor
The World's Greatest Books — Volume 19 — Travel and Adventure от Неизвестный
The World's Greatest Books — Volume 20 — Miscellaneous Literature and Index от Неизвестный
Introductory
The original of the Chinese title of the "Lun Yu" is literally "Discourses and Dialogues." By Legge and most British Chinese scholars this work is called "The Confucian Analects," the word "analect" denoting things chosen, in the present case from the utterances of the master.
The "Lun Yu" is arranged in twenty chapters or books, and gives, ostensibly in his own words, the teaching of Confucius and that of his leading disciples. It is here that we learn nearly all that we know about Confucius.Since the work was composed, as we have it, within a century of the master's death, there seems good reason for believing that we have here a bona-fide record of what he thought and said. We may compare with the "Lun Yu" the Christian Gospels which profess to give the doctrines and sayings of Jesus, and also the traditional utterances of Mohammed edited by Al-Bokhari, who died in 870 A.D. The utterances which follow are by the master (Confucius) himself, unless it is otherwise stated. Other speakers are generally disciples of Confucius.
General Maxims
I care little who makes a nation's laws if I have the making of its ballads.
The young child ought to be obedient at home, modest from home, attentive, faithful, full of benevolence, spending spare time mostly upon poetry, music, and deportment.
A son ought to study his father's wishes as long as the father lives; and after the father is dead he should study his life, and respect his memory.
A man who is fond of learning is not a glutton, nor is he indolent; he is earnest and sincere in what he says and does, seeks the company of the good, and profits by it.
At fifteen my whole mind was on study. At thirty I was able to stand alone. At forty my speculative doubts came to an end. At fifty I understood Heaven's laws. At sixty my passions responded to higher instincts. At seventy my better nature ruled me altogether.
Mere study without thought is useless, but thought without study is dangerous.
Fine words and attractive appearances are seldom associated with true goodness.
If a man keeps cultivating his old knowledge and beever adding to it new, that man is fit to be a teacher of others.
The superior man is broad-minded, and no partisan. The mean man is biased and narrow.
Tze-chang studied with a view to official promotion. The master said, "This is wrong," adding, "Thou shouldest listen much, keep silent when there is doubt, and guard thy tongue. See much, beware of dangers, and walk warily. Then shalt thou have little cause for repentance."
I do not know how a man can get on without truth. It is easier for a waggon to go without a cross-pole, or a carriage to be drawn without harness.
Neither courtesy nor music avail a man if he has not virtue and love.
Worship the dead as though they stood alive before you. Sacrifice to the spirits as if they were in your immediate presence.
If I am not personally present when the sacrifice is being made, then I do not sacrifice. There can be no proxy in this matter.
Tze-kung wanted to do away with the offering of a sheep at the new moon. The master said, "Thou lovest the sheep, but I love the ceremony."
These things are not to be tolerated: Rank without generosity, ritual without reverence, and mourning without genuine sorrow.
It is better to have virtue with want and ignominy, than wealth and honour without virtue.
If a man in the morning learns the right way of life he may die at night without regret.
A scholar's mind should be set on the search for truth, and he should not be ashamed of poor clothes or of plain or even of insufficient food.
The superior man loves the good and pursues it; besides this, he has no likes or dislikes.
The good man considers what is right; the bad manwhat will pay.
As long as thy parents live thou must not go far from them. But if through necessity thou leavest them, let them know where thou art, and be ready to come to them when needed.
The man who governs himself, restraining his passions, seldom goes wrong.
The good man desires to be slow of speech, but active in conduct.
Virtue stands never alone. It will always make neighbours.
In my first dealings with men I listened to their words, and gave them credit for good conduct. Experience has taught me not to listen to their words but to watch their conduct. It was from Yu that I learned this lesson.
I have met no man of strong and unbending will; even Chang is passionate.
On being asked why Kung-wan was said to be cultured, the master replied, "Because he was quick to learn, fond of learning, and especially because he was not ashamed to ask questions of those below him." Of Tze-chang the master said that he had four characteristics of the gentleman: he was humble in his own life, respectful towards seniors, generous in supplying the needs of the people, and just in all his demands of them.
Yen Yuan and Chi Lu were once sitting by the master, who turned to them and said, "Come, I want each of you to tell me his wishes." Chi Lu said, "I should like to have carriages and horses and light fur robes to share with my friends that they, and I, may carelessly wear them out." Yen Yuan said, "My wish is to make no boast of moral or intellectual excellence." The master said, "My wish is this: to make the aged happy, to show sincerity towards friends, and to treat young people with tenderness and sympathy."
Nature preponderating over art begets coarseness; art preponderating over nature begets pedantry; art andnature united make a proper gentleman.
To men whose talents are above mediocrity we speak of superior things. To men whose talents are below the common we must speak things suited to their culture.
On being asked, "What is wisdom," the master replied, "To promote right thoughts and feelings among men; to honour the spirits of the dead." In reply to the question, "What is love?" the master answered, "Making most of self-sacrificing efforts but of success only in a subordinate degree."
Perfect virtue consists in keeping to the Golden Mean. He who has offended against Heaven has no one to whom he can pray.
Men should not murmur against Heaven, for all that Heaven does is good.
The master paid great attention to three things--piety, peace, and health.
If I have coarse rice to eat and pure water to drink, and my bent arm for a pillow, I am content and happy. But ill-gotten riches and honour are to me as a floating cloud.
If my life could be lengthened out by a few years, I would devote at least fifty years to the study of the "Yi King" [Book of Changes], then might I be purified from my sin.
On Poetry, History, and Propriety
The master constantly talked about poetry, history, and the rules of propriety.
Tze-lu, on being asked about Confucius, gave no answer. The master asked about being present, said, "Why didst thou not say to him, 'Confucius is a man so eager in the pursuit of knowledge that he forgets his food, so jubilant in its attainment that he forgets his grief and grows old without knowing it'?"