The Wisdom of Confucius with Critical and Biographical Sketches. Confucius
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Название: The Wisdom of Confucius with Critical and Biographical Sketches
Автор: Confucius
Издательство: Bookwire
Жанр: Документальная литература
isbn: 4057664152435
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"Miserly, indeed!" said he; "not that: he married three times, and he was not a man who restricted his official business to too few hands—how could he be miserly?"
"He knew the Rules of Propriety, I suppose?"
"Judge:—Seeing that the feudal lords planted a screen at their gates, he too would have one at his! Seeing that when any two of the feudal lords met in friendly conclave they had an earthenware stand on which to place their inverted cups after drinking, he must have the same! If he knew the Rules of Propriety, who is there that does not know them?"
In a discourse to the Chief Preceptor of Music at the court of Lu, the Master said, "Music is an intelligible thing. When you begin a performance, let all the various instruments produce as it were one sound (inharmonious); then, as you go on, bring out the harmony fully, distinctly, and with uninterrupted flow, unto the end."
The warden of the border-town of I requested an interview with Confucius, and said, "When great men have come here, I have never yet failed to obtain a sight of them." The followers introduced him; and, on leaving, he said to them, "Sirs, why grieve at his loss of office? The empire has for long been without good government; and Heaven is about to use your master as its edict-announcer."
Comparing the music of the emperor Shun with the music of King Wu, the Master said, "That of Shun is beautiful throughout, and also good throughout. That of Wu is all of it beautiful, but scarcely all of it good."
"High station," said the Master, "occupied by men who have no large and generous heart; ceremonial performed with no reverence; duties of mourning engaging the attention, where there is absence of sorrow;—how should I look on, where this is the state of things?"
Footnotes
[4] The Chief of the Ki clan was virtually the Duke of Lu, under whom Confucius for a time held office.
[5] These posturers were mutes who took part in the ritual of the ancestral temple, waving plumes, flags, etc. Each line or rank of these contained eight men. Only in the sovereign's household should there have been eight lines of them; a ducal family like the Ki should have had but six lines; a great official had four, and one of lower grade two. These were the gradations marking the status of families, and Confucius's sense of propriety was offended at the Ki's usurping in this way the appearance of royalty.
[6] Three great families related to each other, in whose hands the government of the State of Lu then was, and of which the Ki was the chief.
[7] One of the five sacred mountains, worshipped upon only by the sovereign.
[8] Tsou was Confucius's birthplace; his father was governor of the town.
[9] A renowned statesman who flourished about two hundred years before Confucius's time. A philosophical work on law and government, said to have been written by him, is still extant. He was regarded as a sage by the people, but he lacked, in Confucius's eyes, the one thing needful—propriety.
BOOK IV
Social Virtue—Superior and Inferior Man
Sayings of the Master:—
"It is social good feeling that gives charm to a neighborhood. And where is the wisdom of those who choose an abode where it does not abide?
"Those who are without it cannot abide long, either in straitened or in happy circumstances. Those who possess it find contentment in it. Those who are wise go after it as men go after gain.
"Only they in whom it exists can have right likings and dislikings for others.
"Where the will is set upon it, there will be no room for malpractices.
"Riches and honor are what men desire; but if they arrive at them by improper ways, they should not continue to hold them. Poverty and low estate are what men dislike; but if they arrive at such a condition by improper ways, they should not refuse it.
"If the 'superior man' make nought of social good feeling, how shall he fully bear that name?
"Not even whilst he eats his meal will the 'superior man' forget what he owes to his fellow-men. Even in hurried leave-takings, even in moments of frantic confusion, he keeps true to this virtue.
"I have not yet seen a lover of philanthropy, nor a hater of misanthropy—such, that the former did not take occasion to magnify that virtue in himself, and that the latter, in his positive practice of philanthropy, did not, at times, allow in his presence something savoring of misanthropy.
"Say you, is there any one who is able for one whole day to apply the energy of his mind to this virtue? Well, I have not seen any one whose energy was not equal to it. It may be there are such, but I have never met with them.
"The faults of individuals are peculiar to their particular class and surroundings; and it is by observing their faults that one comes to understand the condition of their good feelings towards their fellows.
"One may hear the right way in the morning, and at evening die.
"The scholar who is intent upon learning the right way, and who is yet ashamed of poor attire and poor food, is not worthy of being discoursed with.
"The masterly man's attitude to the world is not exclusively this or that: whatsoever is right, to that he will be a party.
"The masterly man has an eye to virtue, the common man, to earthly things; the former has an eye to penalties for error—the latter, to favor.
"Where there is habitual going after gain, there is much ill-will.
"When there is ability in a ruler to govern a country by adhering to the Rules of Propriety, and by kindly condescension, what is wanted more? Where the ability to govern thus is wanting, what has such a ruler to do with the Rules of Propriety?
"One should not be greatly concerned at not being in office; but rather about the requirements in one's self for such a standing. Neither should one be so much concerned at being unknown; but rather with seeking to become worthy of being known."
Addressing his disciple Tsang Sin, the Master said, "Tsang Sin, the principles which I inculcate have one main idea upon which they all hang." "Aye, surely," he replied.
When the Master was gone out the other disciples asked what was the purport of this remark. Tsang's answer was, "The principles of our Master's teaching are these—whole-heartedness and kindly forbearance; these and СКАЧАТЬ