This variation is going past others that principally depart readers to their very own units in figuring out this cryptic paintings, via offering an entree into the textual content that parallels the normal chinese language means of drawing close it: along Slingerland's beautiful rendering of the paintings are his translations of a variety of vintage chinese language commentaries that make clear tough passages, offer historic and cultural context, and invite the reader to think of a variety of interpretations. the correct scholar variation, this quantity additionally contains a common creation, notes, a number of appendices -- together with a word list of technical phrases, references to fashionable Western scholarship that time the way in which for additional learn, and an annotated bibliography.
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Additional resources for Analects: With Selections from Traditional Commentaries (Hackett Classics Series)
6 Meng Wubo asked about filial piety. 5. The grammar of this passage is ambiguous, and many commentators and translators have taken it to mean, “when it comes to one’s parents, one is worried only that they may fall ill,” but it is more convincing to see the focus as being upon the son’s behavior. As Huang Kan explains, “The point is that a son should constantly be respectful, careful, and self-possessed, and should not engage in illicit behavior that would cause his parents undue worry. 7 Ziyou asked about filial piety.
Zigong’s quotation of this ode shows that he has instantly grasped Confucius’ point, explained quite nicely by Zhu Xi: Ordinary people become mired in poverty or wealth, not knowing how to be self-possessed in such circumstances, necessarily leading to the two faults of obsequiousness or arrogance. A person who is able to be free of both knows how to be self-possessed, but has still not reached the point of completely transcending poverty and wealth . . When a person is joyful he is relaxed in his mind and physically at ease, and therefore forgets about poverty; when he loves ritual, he is at peace wherever he goes and follows principles in a cheerful, good-natured fashion, being equally unconscious of wealth.
16). 15 The Master said, “If you learn without thinking about what you have learned, you will be lost. ” Learning requires the active participation of the student (cf. 31). ” Later commentators take “wrong starting point” (yiduan ) as “heterodox teachings,” arguing that Confucius had in mind Daoism, Yang Zhuism, or Mohism, but this seems anachronistic. 4 that threaten to “bog down” the aspiring gentleman. 17 The Master said, “Zilu, remark well what I am about to teach you! 18 below, is found in the Xunzi.
Analects: With Selections from Traditional Commentaries (Hackett Classics Series) by Confucius