By Wing-Tsit Chan
A resource booklet in chinese language Philosophy is a milestone alongside the complicated and tough highway to major knowing via Westerners of the Asian peoples and a enormous contribution to the reason for philosophy. it's the first anthology of chinese language philosophy to hide its whole old improvement. It offers titanic choices from all of the nice thinkers and faculties in each period--ancient, medieval, smooth, and contemporary--and contains of their entirety probably the most very important classical texts. It offers with the basic and technical in addition to the extra basic points of chinese language idea. With its new translation of resource fabrics (some translated for the 1st time), its explanatory aids the place important, its thoroughgoing scholarly documentation, this quantity should be an quintessential consultant for students, for students, for critical readers attracted to understanding the genuine China.
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Extra info for A Source Book in Chinese Philosophy
Comment. 48 2:24. Confucius said, "It is flattery to offer sacrifice to ancestral spirits other than one's own. " 3:3. Confucius said, "If a man is not humane (jen), what has he to do with ceremonies (li)? " 41 Literally "an implement or utensil," ch'i means narrow usefulness rather than the ability to grasp fundamentals. 42 43Cf. below, 4:22, 24; 14:29. Cf. below, 9:6. ). He was only nine years younger than Confucius. He was noted for courage. ). 47 See also Analects, 4:22, 24; 5:9; 13:3; 14:29; 15:5; 18:8; and The Mean, chs.
1. ANCESTORS AND THE LORD ON HIGH Abundant is the year, with much millet and much rice, And we have tall granaries, With hundreds of thousands and millions of units. We make wine and sweet spirits And offer them to our ancestors, male and female, Thus to fulfill all the rites, And bring down blessings to all. (Book of Odes, ode no. 279, "Abundant is the Year") Heaven produces the teeming multitude; As there are things, there are their specific principles (tse). When the people keep to their normal nature, They will love excellent virtue.
To this end he advocated a good government that rules by virtue and moral example rather than by punishment or force. His criterion for goodness was righteousness as opposed to profit. For the family, he particularly stressed filial piety and for society in general, proper conduct or li (propriety, rites). More specifically, he believed in the perfectibility of all men, and in this connection he radically modified a traditional concept, that of the chün-tzu, or superior man. Literally "son of the ruler," it came to acquire the meaning of "superior man," on the theory that nobility was a quality determined by status, more particularly a hereditary position.
A Source Book in Chinese Philosophy by Wing-Tsit Chan