Analects: With Selections from Traditional Commentaries (Hackett Classics)

Analects: With Selections from Traditional Commentaries (Hackett Classics)

Confucius, Edward Slingerland

Language: English

Pages: 312

ISBN: 0872206351

Format: PDF / Kindle (mobi) / ePub

This edition goes beyond others that largely leave readers to their own devices in understanding this cryptic work, by providing an entrée into the text that parallels the traditional Chinese way of approaching it: alongside Slingerland's exquisite rendering of the work are his translations of a selection of classic Chinese commentaries that shed light on difficult passages, provide historical and cultural context, and invite the reader to ponder a range of interpretations. The ideal student edition, this volume also includes a general introduction, notes, multiple appendices--including a glossary of technical terms, references to modern Western scholarship that point the way for further study, and an annotated bibliography.















magnified under the rule of a corrupted tradition, making the re-establishment of harmony between humans and the cosmos difficult indeed. In his only recorded comment on human nature in the Analects, Confucius seems to emphasize the importance of the practice of traditional forms over that of inborn human nature: “By nature people are similar; they diverge as the result of practice” (17.2). The view that prevails in the Analects seems to be that the imperfections inherent in human beings are not

Dynasties [appropriate only to the Son of Heaven], and were subsequently emulated by their ministers, who also usurped the great rituals. By asking about everything when he entered the Great Ancestral Temple, Confucius avoided directly criticizing this usurpation: he pretended to ask innocently, out of ignorance, such things as, “When was the precedent for this practice established?” or “What is the justification for this practice?” in order to indicate obliquely that Lu had no right to usurp the

Master swore an oath, saying, “If I have done anything wrong, may Heaven punish me! May Heaven punish me!” Nanzi was the consort of Lord Ling of Wei, and a woman of bad repute. Zilu is not pleased that Confucius would seek an audience with such a person. As many commentators point out, however, it is likely that ritual dictated that when arriving in a state one request an audience with the “orphaned little lord”—i.e., the wife or consort of the local ruler. In having an audience with Nanzi on

influence; if you excessively criticize them, this will make them rebellious.” 8.11 The Master said, “If a person has talents as fine as the Duke of Zhou, but is arrogant and mean-spirited, the rest of his qualities are not worth notice.” 82 Confucius Analects Ability uninformed by virtue is useless. As Wang Bi notes, “The point is that even fine talent is wasted if one is arrogant and mean-spirited—how much more so considering that someone who is arrogant and mean-spirited necessarily lacks

in the temporal sense of “first,” Kong Anguo understands the line to mean, “First guide [the common people] by means of Virtue, cause them to have confidence in you, and then get them to work. As the Book of Changes says, ‘Joyfully employ the common people, and they will not notice their labors.’ ” This accords with 19.10, where Zixia explains that “Only once the gentleman has won the common people’s confidence can he put them to work.” Mr. Su, on the other hand, takes xian to mean “to take the

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