Confucius（孔子）
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angeline>abandonedthe master "is it not pleasant to learn with a constant perverance and application?
"is it not delightful to have friends coming from distant quarters?
"is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"
北京口译培训the philosopher yu said, "they are few who, being filial and fraternal, are fond of offending against their superiors. there have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion.
"the superior man bends his attention to what is radical. that being established, all practical cours naturally grow up. filial piety and fraternal submission,-are they not the root of all benevolent actions?"
the master said, "fine words and an insinuating appearance are ldom associated with true virtue."
the philosopher tsang said, "i daily examine mylf on three points:-whether, in transacting business for others, i may have been not faithful;-whether, in intercour with friends, i may have been not sincere;-whether i may have not mastered and practiced the instructions of my teacher."
the master said, "to rule a country of a thousand chariots, there must bereverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper asons."
the master said, "a youth, when at home, should be filial, and, abroad,respectful to his elders. he should be earnest and truthful. he should overflowing love to all, and cultivate the friendship of the good. when he has time and opportunity, after the performance of the things, he should employ them impolite studies."
tsze-hsia said, "if a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in rving his parents, he can exert his utmost strength; if, in rving his prince, he can devote his life; if, in his intercour with his friends, his words are sincere:-although men say that he has not learned, i will certainly say that he has.
the master said, "if the scholar be not grave, he will not call forth any veneration, and his learning will
not be solid.
"hold faithfulness and sincerity as first principles.
lpg是什么"have no friends not equal to yourlf.
"when you have faults, do not fear to abandon them."
the philosopher tsang said, "let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;-then the virtue of the people will resume its proper excellence."
tsze-ch'in asked tsze-kung saying, "when our master comes to any country, hedoes not fail to learn all about its government. does he ask his information? Or is it given to him?"
tsze-kung said, "our master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. the master's mode of asking information, is it not different from that of other men?"
the master said, "while a man's father is alive, look at the bent of his will ; when his father is dead, look at his conduct. if for three years he does not alter from the way of his father, he may be
called filial."
the philosopher yu said, "in practicing the rules of propriety, a natural ea is to be prized. in the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them.
"yet it is not to be obrved in all cas. if one, knowing how such ea should be prized, manifests it, without regulating it by the rules of propriety, this likewi is not to be done."
the philosopher yu said, "when agreements are made according to what is right, what is spoken can be made good. when respect is shown according to what is proper, one keeps far from shame and disgrace. when the parties upon whom a man leans are proper persons to be intimate with, he can make them his guide and masters."
the master said, "he who aims to be a man of complete virtue in his food does not ek to gratify his appetite, nor in his dwelling place does he ek he appliances of ea; he is earnest in what he is doing, and careful in his speech ; he frequents the company of men of principle that he may be rectified:-such a person may be said indeed to love to learn."
tsze-kung said, "what do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?" the master replied, "they will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who , though rich, loves the rules of propriety."rambus
tsze-kung replied, "it is said in the book of poetry, 'as you cut and then file, as you carve and then polish.'-the meaning is the same, i apprehend, as that which you have just expresd."
the master said, "with one like ts'ze, i can begin to talk about the odes. I told him one point, and he knew its proper quence."
the master said, "i will not be afflicted at men's not knowing me; i will be afflicted that i do not know men."
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the master said, "he who exercis government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it."
the master said, "in the book of poetry are three hundred pieces, but the design of them all may be embraced in one ntence 'having no depraved thoughts.'"
the master said, "if the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have nonn of shame.
"if they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the n of shame, and moreover will become good."
the master said, "at fifteen, i had my mind bent on learning.
"at thirty, i stood firm.
"at forty, i had no doubts.
"at fifty, i knew the decrees of heaven.
"at sixty, my ear was an obedient organ for the reception of truth.
佛罗里达国际大学"at venty, i could follow what my heart desired, without transgressing what was right."
mang i asked what filial piety was. the master said, "it is not being disobedient."
soon after, as fan ch'ih was driving him, the master told him, saying ," mang-sun asked me what filial
piety was, and i answered him,-'not being disobedient.'"
fan ch'ih said, "what did you mean?" the master replied, "that parents, when alive , be rved
according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety."
mang wu asked what filial piety was. the master said, "parents are anxious lest their children should be sick."
tsze-yu asked what filial piety was. the master said, "the filial piety nowadays means the support of one's parents. but dogs and hors likewi are able to do something in the way of support;-without reverence, what is there to distinguish the one support given from the other?"
tsze-hsia asked what filial piety was. the master said, "the difficulty is with the countenance. if, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they t them before their elders, is this to be considered filial piety?"
the master said, "i have talked with hui for a whole day, and he has not made any objection to anything i said;-as if he were stupid. he has retired, and i have examined his conduct when away fro
gay japanm me, and found him able to illustrate my teachings. hui!-he is not stupid."
the master said, "e what a man does.
"mark his motives.
"examine in what things he rests.
"how can a man conceal his character? how can a man conceal his character?"
the master said, "if a man keeps cherishing his old knowledge, so ascontinually to be acquiring new, he may be a teacher of others."
the master said, "the accomplished scholar is not a utensil."
tsze-kung asked what constituted the superior man. the master said, "he acts before he speaks, and afterwards speaks according to his actions."
the master said, "the superior man is catholic and not partisan. the mean man is partisan and not catholic."
the master said, "learning without thought is labor lost; thought without learning is perilous."
the master said, "the study of strange doctrines is injurious indeed!"
the master said, "yu, shall i teach you what knowledge is? when you know a thing , to hold that you know it; and when you do not know a thing, to allow that you do not know it;-this is knowledge."
tsze-chang was learning with a view to official emolument.
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 afford few occasions for blame. e much and put aside the things which em perilous, while you are cautious at the same time in carrying the others into practice : then you will have few occasions for repentance. when one gives few occasions for blame in his words, and few occasions for repentance in his conduct , he is in the way to get emolument."
the duke ai asked, saying, "what should be done in order to cure the submission of the people?" confucius replied, "advance the upright and t aside the crooked, then the people will submit. advance the crooked and t aside the upright , then the people will not submit."
chi k'ang asked how to cau the people to reverence their ruler, to be faithful to him, and to go on to nerve themlves to virtue. the master said ,"let him preside over them with gravity;-then they will reverence him. let him be final and kind to all;-then they will be faithful to him. let him advance the good and teach the incompetent;-then they will eagerly ek to be virtuous."
some one addresd Confucius , saying, "sir, why are you not engaged in the government?"
the master said, "what does the shu-ching say of filial piety?-'you are final , you discharge your brotherly duties. the qualities are displayed in government.' this then also constitutes the exerci of government. why must there be that-making one be in the government?"
the master said, "i do not know how a man without truthfulness is to get on .how can a large carriage be made to go without the crossbar for yoking the oxen to , or a small carriage without the arrangement for yoking the hors?"
tsze-chang asked whether the affairs of ten ages after could be known.
confucius said, "the yin dynasty followed the regulations of the hsia: wherein it took from or added to them may be known. the chau dynasty has followed the regulations of yin: wherein it took from or ad
ded to them may be known . some other may follow the chau , but though it should be at the distance of a hundred ages, its affairs may be known."
the master said, "for a man to sacrifice to a spirit which does not belong to him is flattery.
"to e what is right and not to do it is want of courage."
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confucius said of the head of the chi family, who had eight rows of pantomimes in his area, "if he can bear to do this, what may he not bear to do?"
the three families ud the yungode, while the vesls were being removed,at the conclusion of the sacrifice. the master said, "'assisting are theprinces;-the son of heaven looks profound and grave';-what application can thewords have in the hall of the three families?"
the master said, "if a man be without the virtues proper to humanity, whathas he to do with the rites of propriety? if a man be without the virtues properto humanity, what has he to do with music?"
triumph
lin fang asked what was the first thing to be attended to in ceremonies.
the master said, "a great question indeed!
"in festive ceremonies, it is better to be sparing than extravagant. in theceremonies of mourning, it is better that there be deep sorrow than in minuteattention to obrvances."
the master said, "the rude tribes of the east and north have their princes,and are not like the states of our great land which are without them."
生命中不能承受之轻下载the chief of the chi family was about to sacrifice to the t'ai mountain. themaster said to zan yu, "can you not save him from this?" he answered, "icannot." confucius said, "alas! will you say that the t'ai mountain is not sodiscerning as lin fang?"
the master said, "the student of virtue has no contentions. if it be said hecannot avoid them, shall this be in archery? but he bows complaisantly to hiscompetitors; thus he ascends the hall, descends, and exacts the forfeit ofdrinking. in his contention, he is still the chun-tsze."
tsze-hsia asked, saying, "what is the meaning of the passage-'the prettydimples of her artful smile! the well-defined black and white of her eye! theplain ground for the colors?'"
the master said, "the business of laying on the colors follows thepreparation of the plain ground."
"ceremonies then are a subquent thing?" the master said, "it is shang whocan bring out my meaning. now i can begin to talk about the odes with him."
the master said, "i could describe the ceremonies of the hsia dynasty, butchi cannot sufficiently attest my words. i could describe the ceremonies of theyin dynasty, but sung cannot
sufficiently attest my words. they cannot do sobecau of the insufficiency of their records and wi men. if tho weresufficient, i could adduce them in support of my words."
初中英语课件the master said, "at the great sacrifice, after the pouring out of thelibation, i have no wish to look on."
some one asked the meaning of the great sacrifice. the master said, "i donot know. he who knew its meaning would find it as easy to govern the kingdom asto look on this"-pointing to his palm.
he sacrificed to the dead, as if they were prent. he sacrificed to thespirits, as if the spirits were prent.
the master said, "i consider my not being prent at the sacrifice, as if idid not sacrifice."
wang-sun chia asked, saying, "what is the meaning of the saying, 'it isbetter to pay court to the furnace then to the southwest corner?'"
the master said, "not so. he who offends against heaven has none to whom hecan pray."
the master said, "chau had the advantage of viewing the two past dynasties.how complete and elegant are its regulations! i follow chau."
the master, when he entered the grand temple, asked about everything. someone said, "who say that the son of the man of tsau knows the rules of propriety!he has entered the grand temple and asks about everything." the master heard theremark, and said, "this is a rule of propriety."
the master said, "in archery it is not going through the leather which isthe principal thing;-becau people's strength is not equal. this was the oldway."
tsze-kung wished to do away with the offering of a sheep connected with theinauguration of the first day of each month.
the master said, "ts'ze, you love the sheep; i love the ceremony."
the master said, "the full obrvance of the rules of propriety in rvingone's prince is accounted by people to be flattery."
the duke ting asked how a prince should employ his ministers, and howministers should rve their prince. confucius replied, "a prince should employhis minister according to according to the rules of propriety; ministers shouldrve their prince with faithfulness."
the master said, "the kwan tsu is expressive of enjoyment without beinglicentious, and of grief without being hurtfully excessive."
the duke ai asked tsai wo about the altars of the spirits of the land. tsaiwo replied, "the hsia sovereign planted the pine tree about them; the men of theyin planted the cypress; and the men of the chau planted the chestnut tree,meaning thereby to cau the people to be in awe."
when the master heard it, he said, "things that are done, it is needless tospeak about; things that have had their cour, it is needless to remonstrateabout; things that are past, it is needless to blame."
the master said, "small indeed was the capacity of kwan chung!"
some one said, "was kwan chung parsimonious?" "kwan," was the reply, "hadthe san kwei, and his officers performed no double duties; how can he beconsidered parsimonious?"
"then, did kwan chung know the rules of propriety?" the master said, "theprinces of states have a screen intercepting the view at their gates. kwan hadlikewi a screen at his gate. the princes of states on any friendly meetingbetween two of them, had a stand on which to place their inverted cups. kwan hadalso such a stand. if kwan knew the rules of propriety, who does not know them?"
