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Confucius. Collected Writings of Confucius + The Life, Labours and Doctrines of Confucius
Collected Writings of Confucius + The Life, Labours and Doctrines of Confucius (6 books in one volume)
Table of Contents
The Life, Labours and Doctrines of Confucius - Edward Harper Parker
The Great Learning - Confucius
Classic of History (Part 1 & 2: The Book of Thang & The Books of Yü) - Confucius
Classic of History — The Canon of Yâo
Legge’s footnotes
Classic of History — The Canon of Shun
Legge’s footnotes
Classic of History — The Counsels of the Great Yü
Legge’s Footnotes
Classic of History — The Counsels of Kâo-yâo
Legge’s Footnotes
Classic of History — The Yî and Kî
Legge’s Footnotes
The Analects - Confucius
BOOK I: HSIO R
BOOK II: WEI CHANG
BOOK III: PA YIH
BOOK IV: LE JIN
BOOK V: KUNG-YE CH’ANG
BOOK VI: YUNG YEY
BOOK VII: SHU R
BOOK VIII: T’AI-PO
BOOK IX: TSZE HAN
BOOK X: HEANG TANG
BOOK XI: HSIEN TSIN
BOOK XII: YEN YUAN
BOOK XIII: TSZE-LU
BOOK XIV: HSIEN WAN
BOOK XV: WEI LING KUNG
BOOK XVI: KE SHE
BOOK XVII: YANG HO
BOOK XVIII: WEI TSZE
BOOK XIX: TSZE-CHANG
BOOK XX: YAO YUEH
Doctrine of the Mean - Confucius
The Great Learning (A short Confucian text + Commentary by Tsang) - Confucius, Tsang
Note by Chu Hsi
The Text of Confucius
The Great Learning: Commentary of the Philosopher, Tsang. I. The illustration of illustrious virtue
II. The renovation of the people
III. On resting in the highest excellence
IV. Explanation of the root and the branches
V. On the investigation of things, and carrying knowledge to the utmost extent
VI. On having the thoughts sincere
VII. On personal cultivation as dependent on the rectification of the mind
VIII. The necessity of cultivating the person, in order to the regulation of the family
IX. On regulating the family as the means to the well-ordering of the State
X. On the well-ordering of the State, and making the whole kingdom peaceful and happy
Отрывок из книги
Confucius, Tsang, Edward Harper Parker
Translator: James Legge
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the ghost which takes its departure on death : there is always an idea that it is hovering near the body, and may give trouble at any time if not propitiated. There have been endless discussions amongst missionaries as to why Confucius preferred to speak impersonally of Heaven, avoiding the personal form God, and as to whether he believed in the efficacy of prayer. In most cases the arguments appear to me somewhat biased by the personal preconceptions of the polemic ; that is to say, he wishes to prove that, if Confucius was good, it was because he believed what the controversialist believes ; if evil, because he failed to believe what the controversialist believes ; and so on. This is, in fact, the course which the rival schools of Chinese philosophy themselves adopt. Where Confucius is silent, they claim that he expressed in general terms the sentiments expanded by themselves. In other words, they dogmatise. Thus Mencius
The Life, Labours and Doctrines of Confucius. 1 5
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