2400:
781:
2928:
1292:
142:
38:
4206:
1641:
uniformity among them be sought by punishments, they will try to escape punishment and have no sense of shame. If they are led by virtue, and uniformity sought among them through the practice of ritual propriety, they will possess a sense of shame and come to you of their own accord" (§2.3; see also §13.6). Confucius' political theories were directly contradictory to the
1697:. For Confucius, a good student respects and learns from the words and deeds of his teacher, and a good teacher is someone older who is familiar with the ways of the past and the practices of antiquity (§7.22). Confucius emphasized the need to find balance between formal study and intuitive self-reflection (§2.15). When teaching he is never cited in the
4133:
808:
1660:, and he stated that the rectification of names should be the first responsibility of a ruler upon taking office (§13.3). Confucius believed that, because the ruler was the model for all who were under him in society, the rectification of names had to begin with the ruler, and that afterwards others would change to imitate him (§12.19).
3652:
2010 p. 285 "A large number of passages in the
Analects begin with the formulaic ziyue 子曰, "The Master said," but because there are no punctuation marks in classical Chinese, we must ask if whatever follows ziyue is a literal transcription of speech, or a paraphrase of it, or a method of transmitting
897:
speculated that Books 3–9 represent the earliest parts of the book. E. Bruce Brooks and A. Taeko Brooks reviewed previous theories of the chapters' creation and produced a "four stratum theory" of the text's creation. Many modern scholars now believe that the work was compiled over a period of around
1640:
Confucius' political beliefs were rooted in his belief that a good ruler would be self-disciplined, would govern his subjects through education and by his own example, and would seek to correct his subjects with love and concern rather than punishment and coercion. "If the people be led by laws, and
1729:
are grouped by individual themes, but the chapters are not arranged in a way as to carry a continuous stream of thoughts or ideas. The themes of adjacent chapters are completely unrelated to each other. Central themes recur repeatedly in different chapters, sometimes in exactly the same wording and
1388:
He Yan's commentary was eventually displaced as the definitive, standard commentary by Zhu Xi's commentary. Zhu Xi's work also brought together the commentaries of earlier scholars (mostly from the Song dynasty), along with his own interpretations. Zhu's work took part in the context of a period of
1474:
Confucius' discussions on the nature of the supernatural (§3.12; §6.20; §11.11) indicate his belief that while "ghosts" and "spirits" should be respected, they are best kept at a distance. Instead human beings should base their values and social ideals on moral philosophy, tradition, and a natural
1892:
Ba Yi was a kind of ritual dance practiced in the court of the Zhou king. In
Confucius' time, lesser nobles also began staging these dances for themselves. The main themes of this chapter are: criticism of ritual impropriety (especially among China's political leadership), and the need to combine
1778:
on the eve of Yao's abdication, which seems to be only tangentially related to
Confucius and his philosophy. Moreover, there appear to be some problems with the text's continuity, and scholars have speculated that parts of the text were lost in the process of transmission and possibly transmitted
1708:
His primary goal in educating his students was to produce ethically well-cultivated men who would carry themselves with gravity, speak correctly, and demonstrate consummate integrity in all things (§12.11; see also §13.3). He was willing to teach anyone regardless of social class, as long as they
1631:
meant that rulers could oppress their subjects only at their own peril: "You may rob the Three Armies of their commander, but you cannot deprive the humblest peasant of his opinion" (§9.26). Confucius said that a morally well-cultivated individual would regard his devotion to loving others as a
1389:
renewed interest in
Confucian studies, in which Chinese scholars were interested in producing a single "correct" intellectual orthodoxy that would "save" Chinese traditions and protect them from foreign influences, and in which scholars were increasingly interested in metaphysical speculation.
1527:
would speak carefully and modestly (§12.3); be resolute and firm (§12.20), courageous (§14.4), free from worry, unhappiness, and insecurity (§9.28; §6.21); moderate their desires and return to propriety (§12.1); be respectful, tolerant, diligent, trustworthy and kind (§17.6); and love others
1004:, the old text version had four hundred characters different from the Lu version—from which the received text is mostly based—and it seriously differed from the Lu version in 27 places. Of these twenty-seven differences, the received text only agrees with the old text version in two places.
970:
version". The Lu version contained twenty chapters, and the Qi version contained twenty-two chapters, including two chapters not found in the Lu version. Of the twenty chapters that both versions had in common, the Lu version had more passages. Each version had its own masters, schools, and
1705:, citing passages from the classics, and using analogies (§7.8). He sometimes required his students to demonstrate their understanding of subjects by making intuitive conceptual leaps before accepting their understanding and discussing those subjects at greater levels of depth. (§3.8)
1368:
and
Confucianism complemented each other, so that by studying both in a correct manner a scholar could arrive at a single, unified truth. Arguing for the ultimate compatibility of Daoist and Confucian teachings, he argued that "Laozi was in agreement with the Sage" (sic). The
1764:", particularly the first verse, is bizarre in terms of both language and content. In terms of language, the text appears to be archaic (or a deliberate imitation of the archaic language of the Western Zhou) and bears some similarity with the language of the speeches in the
4209:
996:) in order to expand the king's palace. The new version did not contain the two extra chapters found in the Qi version, but it split one chapter found in the Lu and Qi versions in two, so it had twenty-one chapters, and the order of the chapters was different.
933:
that existed during the Han dynasty were incomplete and formed only a part of a much larger work. This is supported by the fact that a larger collection of
Confucius's teachings did exist in the Warring States period than has been preserved directly in the
924:
scholars believe that by the early Han dynasty (206 BC–220 AD) the book was widely known and transmitted throughout China in a mostly complete form, and that the book acquired its final, complete form during the Han dynasty. However, Han dynasty writer
1600:
was observing the practical social differences that exist between people in daily life. In
Confucian philosophy these "five relationships" include: ruler to ruled; father to son; husband to wife; elder brother to younger brother; and friend to friend.
1685:, toasting, and gift exchanges that bound nobility in complex hierarchical relationships of obligation and indebtedness; and, acts of formal politeness and decorum (i.e. bowing and yielding) that identify the performers as morally well-cultivated.
1559:
Confucius taught that the ability of people to imagine and project themselves into the places of others was a crucial quality for the pursuit of moral self-cultivation (§4.15; see also §5.12; §6.30; §15.24). Confucius regarded the exercise of
738:
Confucius believed that the welfare of a country depended on the moral cultivation of its people, beginning from the nation's leadership. He believed that individuals could begin to cultivate an all-encompassing sense of virtue through
1669:('virtue'): a sort of moral force that allows those in power to rule and gain the loyalty of others without the need for physical coercion (§2.1). Confucius said that one of the most important ways that a ruler cultivates his sense of
837:
originated as individual records kept by
Confucius's disciples of conversations between the Master and them, which were then collected and jointly edited by the disciples after Confucius' death in 479 BC. The work was titled
1950:
The main theme of this chapter is
Confucius' examination of others' qualities and faults in order to illustrate the desirable course of moral self-cultivation. This chapter has traditionally been attributed to the disciples of
1652:
asked
Confucius about the principles of good government, Confucius responded: "Good government consists in the ruler being a ruler, the minister being a minister, the father being a father, and the son being a son" (§12.11).
999:
The old text version got its name because it was written in characters not used since the earlier Warring States period (before 221 BC), when it was assumed to have been hidden. According to the Han dynasty scholar
1158:
government, only a very cursory study of it has been made available to international scholars, and its contents are not completely known outside of North Korea. Scholars do not agree about whether either the Dingzhou
1539:
involved depreciating oneself through modesty while avoiding artful speech and ingratiating manners that would create a false impression of one's own character (§1.3). Confucius said that those who had cultivated
1221:
was widely read by schoolchildren and anyone aspiring to literacy, and often read before the Five Classics themselves. During the Eastern Han, the heir apparent was provided a tutor specifically to teach him the
3530:
Schaberg, David; Ames, Roger T.; Rosemont, Henry; Lau, D. C.; Dawson, Raymond; Leys, Simon; Huang, Chichung; Hinton, David; Brooks, E. Bruce (December 2001). ""Sell it! Sell it!": Recent Translations of Lunyu".
2399:
1425:, Zhu continued to refine his interpretation for the last thirty years of his life. In the fourteenth century, the Ming state endorsed Zhu's commentary. Until 1905 it was read and memorized along with the
2260:
was an official from one of the most important families in Lu. This chapter is generally believed to have been written relatively late; possibly compiled from the extra chapters of the Qi version of the
1138:
was entombed. There was evidence that "additions" may have been made to the manuscript after it had been completed, indicating that the writer may have become aware of at least one other version of the
1623:
is practiced broadly and informs one's interactions with all people. Confucius did not believe that ethical self-cultivation meant unquestioned loyalty to an evil ruler. He argued that the demands of
1709:
were sincere, eager, and tireless to learn (§7.7; §15.38). He is traditionally credited with teaching three thousand students, though only seventy are said to have mastered what he taught. He taught
1037:
known as the "Zhang Hou Lun". This text was recognized by Zhang Yu's contemporaries and by subsequent Han scholars as superior to either individual version, and is the text that is recognized as the
1519:
and give examples of people who embody it, but Confucius generally responds indirectly to his students' questions, instead offering illustrations and examples of behaviours that are associated with
753:—primarily the devotion to one's parents and older siblings. He taught that one's individual desires do not need to be suppressed, but that people should be educated to reconcile their desires via
1648:
Confucius believed that the social chaos of his time was largely due to China's ruling elite aspiring to, and claiming, titles of which they were unworthy. When the ruler of the large state of
1725:. In some cases a title may indicate a central theme of a chapter, but it is inappropriate to regard a title as a description or generalization of the content of a chapter. Chapters in the
4601:
757:, rituals and forms of propriety, through which people could demonstrate their respect for others and their responsible roles in society. Confucius also believed that a ruler's sense of
1400:, demonstrating that the individual books of the Confucian canon gave meaning to the whole, just as the whole of the canon gave meaning to its parts. In his preface, Zhu Xi stated, "he
1455:
arguably the most reliable source of biographical information about Confucius. Confucius viewed himself as a "transmitter" of social and political traditions originating in the early
1581:: rituals and forms of propriety through which people demonstrate their respect for others and their responsible roles in society (§3.3). Confucius said that one's understanding of
735:
has been one of the most widely read and studied books in China for more than two millennia; its ideas continue to have a substantial influence on East Asian thought and values.
688:
and his contemporaries, traditionally believed to have been compiled by his followers. The consensus among scholars is that large portions of the text were composed during the
1447:, but because the history contains a significant amount of material unverifiable in other sources and possibly legendary, the biographical material on Confucius found in the
1794:
is direct quotation of actual sayings of Confucius, or simply to be understood as "the Master said that.." and the paraphrase of Confucius by the compilers of the Analects.
989:" version was discovered hidden in a wall of the home believed at the time to have been Confucius's, when the home was in the process of being destroyed by King Gong of Lu (
1757:
is the oldest complete intellectual and spiritual portrait of a man. It strikes one as a modern book; everything it contains and indeed everything it lacks is important."
1575:
could best be cultivated by those who had already learned self-discipline, and that self-discipline was best learned by practicing and cultivating one's understanding of
1033:), synthesized the Lu and Qi versions by taking the Lu version as authoritative and selectively adding sections from the Qi version, and produced a composite text of the
4740:
4252:
2892:
2862:
2832:
2795:
2759:
2723:
2690:
2654:
2618:
2584:
2550:
2510:
2482:
2438:
1488:
as the quality of having a kind manner, similar to the English words "humane", "altruistic", or "benevolent", but, of the sixty instances in which Confucius discusses
913:
was not referred to by name in any existing source before the early Han dynasty, some scholars have proposed dates as late as 140 BC for the text's final compilation.
1779:
with errors in the order. The fragmentary nature of the final chapter of the received Lu text has been explained by the "accretion theory", in which the text of the
1396:
by using theories elaborated in the other Four Books, something that He Yan had not done. Zhu attempted to give an added coherence and unity to the message of the
1349:(1130–1200). In his work, He Yan collected, selected, summarized, and rationalized what he believed to be the most insightful of all preceding commentaries on the
1592:
By leading individuals to express their desires within the context of social responsibility, Confucius and his followers taught that the public cultivation of
1060:
known to scholars was found in the "Stone Classics of the Xinping Era", a copy of the Confucian classics written in stone in the old Eastern capital of
4619:
4303:
3847:
780:
1500:
to describe an extremely general and all-encompassing state of virtue, one which no living person had attained completely. (This use of the term
1749:
into English and French, said that the book may have been the first in human history to describe the life of an individual, historic personage.
3835:
4750:
4067:
3996:
3975:
3935:
3882:
3825:
3806:
3590:
3045:
2779:
2560:
2451:
1437:
Very few reliable sources about Confucius exist besides that of the Analects. The principal biography available to historians is included in
2523:
1783:
was gradually accreted over a 230-year period, beginning with the death of Confucius and ending suddenly with the conquest of Lu in 249 BC.
3801:. Berkeley: Society for the Study of Early China; Institute for East Asian Studies, University of California, Berkeley. pp. 313–323.
1556:, desiring to establish himself, helps others establish themselves; desiring to succeed himself, helps others to succeed" (§12.2; §6.28).
4720:
801:
1167:
represent the Lu version, the Qi version, the old text version, or a different version that was independent of these three traditions.
4106:
4038:
3905:
3614:
Slingerland, Edward (2000). Brooks, E. Bruce; Brooks, A. Taeko (eds.). "Why Philosophy Is Not "Extra" in Understanding the Analects".
3341:
3111:
2743:
2707:
2674:
2638:
2602:
2379:
4257:
2097:
A "xiang" was a group of 12,500 families, while a "dang" is a group of 500. The chapter is a collection of maxims related to ritual.
858:"). This broadly forms the traditional account of the genesis of the work accepted by later generations of scholars, for example the
4594:
4181:
3954:
1656:
The analysis of the need to raise officials' behavior to reflect the way that they identify and describe themselves is known as the
1544:
could be distinguished by their being "simple in manner and slow of speech." He believed that people could cultivate their sense of
4745:
4681:
1466:), and claimed not to have originated anything (§7.1), but Confucius's social and political ideals were not popular in his time.
1645:
political orientations of China's rulers, and he failed to popularize his ideals among China's leaders within his own lifetime.
1202:). They were considered Confucian because Confucius was assumed to have partially written, edited, and/or transmitted them. The
4155:
1373:
that was written in 248 AD, was quickly recognized as authoritative, and remained the standard guide to interpreting the
4725:
4644:
3779:
1443:
585:
489:
378:
173:
151:
1589:
did not mean suppressing one's desires but learning to reconcile them with the needs of one's family and broader community.
1528:(§12.22). Confucius recognized his followers' disappointment that he would not give them a more comprehensive definition of
902:(476–221 BC), with some questioning the authenticity of some of the sayings. Because no manuscript dated earlier than
4296:
1642:
447:
305:
189:
155:
4735:
4366:
4325:
319:
763:, or 'virtue', was his primary prerequisite for leadership. His primary goal in educating his students was to produce
275:
1790:, "The Master said," but without punctuation marks in classical Chinese, this does not confirm whether what follows
4755:
4539:
4059:
357:
1418:
are all inclusive; what they teach is nothing but the essentials of preserving the mind and cultivating nature."
1213:
The political importance and popularity of Confucius and Confucianism grew throughout the Han dynasty, and by the
4730:
877:
Cui Shu argued on linguistic ground that the last five books were produced much later than the rest of the work.
1291:
1049:. The Qi version was lost for about 1,800 years, but was rediscovered during the excavation of the tomb of
800:. It is dated era Longji, 2nd year (i.e. 890 AD), but it could be copied in the middle of the 8th century.
4715:
4444:
4403:
4289:
4163:
4159:
4143:
2870:
1523:
and explaining how a person could achieve it. According to Confucius, a person with a well-cultivated sense of
1118:
shortly after it was recovered, and the surviving text is just under half the size of the received text of the
1115:
645:
767:
who would carry themselves with gravity, speak correctly, and demonstrate consummate integrity in all things.
4566:
4550:
4532:
4525:
4500:
4098:
2978:
2490:
2382:
of ancient China. This chapter consists entirely of stray sentences resembling the style and content of the
1701:
as lecturing at length about any subject, but instead challenges his students to discover the truth through
1260:
1236:
1008:
3862:
2962:
1927:, its qualities, and the qualities of those who have it. A secondary theme is the virtue of filial piety.
1657:
1596:
was the basis of a well-ordered society (§2.3). Confucius taught his students that an important aspect of
816:
497:
3873:
Kern, Martin (2010). "Early Chinese literature, Beginnings through Western Han". In Owen, Stephen (ed.).
1681:
include: sacrificial rites held at ancestral temples to express thankfulness and humility; ceremonies of
4195:
899:
689:
3474:
3472:
3470:
1230:
was recognized when the Five Classics was expanded to the "Seven Classics": the Five Classics plus the
1206:
was considered secondary as it was thought to be merely a collection of Confucius's oral "commentary" (
1013:
873:
This traditional view has been challenged by Chinese, Japanese, and Western scholars. The Qing dynasty
4658:
4573:
4341:
4231:
2957:
2810:
1099:
was discovered in 1973, but no transcription of its contents was published until 1997. The Pyongyang
1046:
1023:
3421:
3419:
3417:
3415:
3413:
3411:
3409:
3407:
4091:
975:
955:
515:
3653:
ideas in a written language which existed in important ways independently of the spoken language."
2458:
1114:
was damaged in a fire shortly after it was entombed in the Han dynasty. It was further damaged in
433:
3915:
3631:
3548:
2886:
2856:
2826:
2789:
2753:
2731:
2717:
2684:
2648:
2612:
2578:
2544:
2529:
2504:
2476:
2432:
2404:
2350:) was a student of Confucius. This chapter consists entirely of sayings by Confucius' disciples.
2312:
1477:
741:
724:
681:
414:
406:
4015:
1733:
Chapter 10 contains detailed descriptions of Confucius's behaviors in various daily activities.
1585:
should inform everything that one says and does (§12.1). He believed that subjecting oneself to
141:
1300:
4710:
4665:
4430:
4423:
4414:
4382:
4375:
4102:
4063:
4034:
4002:
3992:
3971:
3950:
3931:
3901:
3878:
3821:
3802:
3775:
3623:
3596:
3586:
3337:
3107:
3041:
2775:
2739:
2703:
2670:
2634:
2598:
2556:
2464:
2447:
1766:
1240:, and its status as one of the central texts of Confucianism continued to grow until the late
1050:
341:
333:
77:
4049:
4026:
3893:
3101:
3035:
4651:
4312:
4218:
3919:
3540:
3134:
2224:
2044:
2040:
727:
work was raised above that of the older Five Classics, and it was recognized as one of the "
240:
3489:
3487:
2972:
2120:
The former generations. This chapter has traditionally been attributed to the disciples of
1786:
Within these incipits, a large number of passages in the Analects begin with the formulaic
1702:
1194:(141–87 BC), when the Chinese government began promoting Confucian studies, only the
289:
17:
2443:
2422:
1869:
of moral self-cultivation rather than through force or excessive government regulation.
1314:
by reading scholars' commentaries on the book. There have been many commentaries on the
1248:
by Zhu Xi and generally accepted as being more insightful than the older Five Classics.
529:
4559:
4507:
4472:
4355:
4334:
4281:
1576:
1406:
881:
claimed that, because of differences he saw in patterns of language and content in the
468:
461:
159:
4704:
4479:
4451:
4437:
4389:
3794:
3272:"Popularization of the Analects of Confucius in Western Han and the Discovery of the
2767:
2662:
2320:
2316:
1750:
1475:
love for others. Confucius' social philosophy largely depended on the cultivation of
1280:
1195:
878:
701:
3037:
Understanding the Analects of Confucius: A New Translation of Lunyu with Annotations
2821:]. Les Quatre Livres (in French) (3rd ed.). Sien Hsien: Mission Catholique.
4688:
4674:
4316:
4055:
2942:
2933:
2519:
2347:
2231:
2048:
1956:
1775:
1665:
1561:
1456:
1378:
1304:
1276:
1241:
1190:
was not considered one of the principal texts of Confucianism. During the reign of
894:
859:
759:
750:
716:
709:
423:
247:
209:
101:
4247:
1677:. Examples of rituals identified by Confucius as important to cultivate a ruler's
1318:
since the Han dynasty, but the two which have been most influential have been the
1107:
has been highly restricted, and no academic study on it was published until 2009.
1041:
today. No complete copies of either the Lu version or the old text version of the
4263:
3986:
3965:
4637:
4237:
3818:
Zhu Xi's Reading of the Analects: Canon, Commentary, and the Classical Tradition
2952:
2418:
2375:
2036:
1865:
This chapter explores the theme that political order is best gained through the
1771:
1721:
The traditional titles given to each chapter are mostly an initial two or three
1682:
1549:
1256:
1214:
1155:
874:
829:
797:
693:
482:
196:
180:
147:
37:
4580:
4112:
3582:
2923:
2840:
2626:
1742:
1738:
1649:
1552:: "Do not do to others what you would not like done to yourself"; "a man with
1245:
1178:"circulated at least seventeen years" before the Dingzhou and Pyongyang ones.
967:
963:
926:
793:
789:
728:
350:
107:
4006:
3627:
3600:
4465:
2200:
1952:
1438:
1429:
by all Chinese aspiring to literacy and employment as government officials.
1174:
are the discovered texts found in the Haihunhou Tomb in 2011; the Haihunhou
1089:
855:
692:(475–221 BC), and that the work achieved its final form during the mid-
685:
371:
55:
2468:
3928:
Ancient and Early Medieval Chinese Literature: A Reference Guide, Part One
1095:", after the location of the tombs in which they were found. The Dingzhou
4213:
2566:
2032:
1983:
1734:
1710:
1191:
1082:
1045:
exist today, though fragments of the old text version were discovered at
1001:
986:
854:
therefore may mean 'edited conversations', or 'selected speeches' (thus "
392:
261:
118:
3967:
The Confucian Analects, The Great Learning, and The Doctrine of the Mean
2494:
1741:
believed that this chapter demonstrated how Confucius was a mere human.
1619:
manages one's relationship with one's family and close community, while
4458:
4396:
4242:
4014:
Riegel, Jeffrey (Spring 2012). "Confucius". In Zalta, Edward N. (ed.).
3635:
2384:
2364:
2147:
2121:
1761:
1722:
1354:
1061:
939:
430:
4272:
3552:
3271:
3138:
1770:. In terms of the content, the passage appears to be an admonition by
1496:, very few have these later meanings. Confucius instead used the term
696:(206 BC – 220 AD). During the early Han, the
4227:
4199:
3276:: With a Focus on the Bamboo Slips Unearthed from the Haihunhou Tomb"
3254:
3252:
2967:
2915:論語 , 3 vols. Tokyo: Asahi Shinbun. Rpt. 2 vols, Asahi Shinbun (1996).
2589:; rpt. with Chinese text, Hong Kong: Chinese University Press (1979).
1866:
1832:
1713:, but regarded moral self-cultivation as his most important subject.
1365:
1346:
1327:
1070:. Archaeologists have since discovered two handwritten copies of the
938:: 75% of Confucius's sayings cited by his second-generation student,
863:
824:
548:
3836:"Qi Version of 'Analects of Confucius' Discovered in Haihunhou Tomb"
3128:
2736:
Analects of Confucius: With Selections from Traditional Commentaries
2424:
Confucian Analects, the Great Learning, and the Doctrine of the Mean
1693:
The importance of education and study is a fundamental theme of the
807:
4258:
Legge's English translation from the University of Adelaide Library
4162:
external links, and converting useful links where appropriate into
3544:
3059:
3057:
2199:
This chapter has traditionally been attributed to the disciples of
870:
is the records of Confucius's first- and second-generation pupils.
2398:
2257:
2150:
was a common name of Zi Yuan, the favorite disciple of Confucius.
1532:, but assured them that he was sharing all that he could (§7.24).
1290:
1056:
Before the late twentieth century the oldest existing copy of the
806:
779:
764:
608:
562:
87:
3382:
3380:
473:
4587:
4493:
4219:
Bilingual excerpts and children's audio in Chinese and Japanese.
3320:
2288:
Yang was an official of the Ji clan, an important family in Lu.
2173:
1564:
and older siblings as the simplest, most basic way to cultivate
1515:, Confucius's students frequently request that Confucius define
885:, a distinction in authorship should be made between the "upper
622:
4285:
4126:
3875:
The Cambridge History of Chinese Literature, Volume 1: To 1375
3355:
3353:
3188:
3186:
3184:
3017:
3015:
2446:(1893), Oxford: Clarendon Press, reprinted by Cosimo in 2006.
1411:
1244:(960–1279), when it was identified and promoted as one of the
2700:
The Original Analects: Sayings of Confucius and His Followers
2203:, also called both Yuan Si and Zisi, a student of Confucius.
452:
438:
4238:
English translation by A. Charles Muller, with Chinese text.
4223:
3774:. Translated by Neugroschel, Joachim. Farrar Straus Giroux.
1310:
Since the Han dynasty, Chinese readers have interpreted the
1143:
and included "extra" material for the sake of completeness.
1893:
learning with nature in the course moral self-cultivation.
1392:
In his commentary Zhu made a great effort to interpret the
3002:
3000:
842:
during the Han dynasty: in this context the character for
4602:
Questions and Replies between Tang Taizong and Li Weigong
4243:
English translation at Confucius.org, one page per verse.
3877:. Cambridge: Cambridge University Press. pp. 1–115.
1381:(1271–1368). It is the oldest complete commentary on the
1255:
also inspired future Confucian writers. For example, the
1103:
was discovered in 1992. Academic access to the Pyongyang
1081:, during the Western Han dynasty. They are known as the "
494:
411:
397:
383:
3203:
3201:
2897:
English version published as Simon Leys, trans. (1997),
2323:. The writer of this chapter was critical of Confucius.
1134:
was still in the process of expansion when the Dingzhou
362:
4151:
4051:
Analects: With Selections from Traditional Commentaries
2403:
A Vietnamese translation of the Analects translated by
1410:
are the most important works for students pursuing the
962:
that existed at the beginning of the Han dynasty: the "
3736:
3734:
3732:
3730:
3693:
3691:
3689:
3687:
3685:
3683:
3650:
The Analects of Confucius: A Philosophical Translation
3218:
3216:
3040:. State University of New York Press. pp. 77–78.
2667:
The Analects of Confucius: A Philosophical Translation
2407:
in Tự Đức thánh chế luận ngữ thích nghĩa ca 嗣德聖製論語釋義歌.
1632:
mission for which he would be willing to die (§15.8).
650:
4080:. Trans. Arthur Waley. New York: Vintage Books. 1938.
2669:. New York: Ballantine Books (Penguin Random House).
2427:. The Chinese Classics. Vol. I. London: Trübner.
338:
324:
310:
294:
280:
266:
252:
4224:
Chinese-English bilingual text (Legge's translation)
3334:
Readings from the Lu-Wang school of Neo-Confucianism
1271:) was purposely written to emulate the style of the
590:
4629:
4611:
4549:
4517:
4413:
4365:
4324:
3163:
3075:
3063:
1663:Confucius judged a good ruler by his possession of
1198:
were considered by the government to be canonical (
644:
639:
621:
607:
602:
584:
579:
561:
547:
542:
528:
514:
509:
488:
481:
467:
460:
446:
429:
422:
405:
391:
377:
370:
356:
349:
332:
318:
304:
288:
274:
260:
246:
239:
234:
222:
208:
188:
172:
167:
130:
113:
93:
83:
73:
61:
50:
1986:, also called Zhou Gong, a disciple of Confucius.
1673:is through a devotion to the correct practices of
704:. However, by the dynasty's end the status of the
4146:may not follow Knowledge's policies or guidelines
3926:. In Knechtges, David R.; Chang, Taiping (eds.).
3848:"Confucius' sayings entombed: On Two Han Dynasty
3133:. Translated by Eno, Robert. Indiana University.
1154:. Because of the secrecy and isolationism of the
684:text composed of sayings and ideas attributed to
4020:. Metaphysics Research Lab, Stanford University.
2698:Brooks, E. Bruce; Brooks, Taeko, trans. (2001).
2528:. London: George Allen and Unwin. Archived from
796:. This fragmentary manuscript has been found at
700:was merely considered to be a commentary on the
534:
520:
4025:Kim, Tae Hyun; Csikszentmihalyi, Mark (2013).
3892:Kim, Tae Hyun; Csikszentmihalyi, Mark (2010).
3336:. Indianapolis: Hackett Pub. Co. p. 149.
2515:; rpt. London: Oxford University Press (1937).
745:, and that the most basic step to cultivating
708:had grown to being among the central texts of
627:
613:
4297:
3842:. January 13, 2017. Retrieved April 17, 2019.
3533:Chinese Literature: Essays, Articles, Reviews
3021:
1170:To date, the oldest extant manuscript of the
1122:. Of the sections that survive, the Dingzhou
194:
178:
99:
65:
8:
4095:Confucius and the Analects : New Essays
3988:Confucius and the Analects : New Essays
3799:Early Chinese Texts: A Bibliographical Guide
2891:: CS1 maint: multiple names: authors list (
2861:: CS1 maint: multiple names: authors list (
2851:] (in French). Paris: Éditions du Seuil.
2831:: CS1 maint: multiple names: authors list (
2794:: CS1 maint: multiple names: authors list (
2758:: CS1 maint: multiple names: authors list (
2722:: CS1 maint: multiple names: authors list (
2689:: CS1 maint: multiple names: authors list (
2653:: CS1 maint: multiple names: authors list (
2617:: CS1 maint: multiple names: authors list (
2583:: CS1 maint: multiple names: authors list (
2549:: CS1 maint: multiple names: authors list (
2509:: CS1 maint: multiple names: authors list (
2481:: CS1 maint: multiple names: authors list (
2437:: CS1 maint: multiple names: authors list (
567:
553:
30:
3949:. Hong Kong: The Chinese University Press.
3721:
3709:
3674:
3662:
3505:
3461:
3087:
2946:, sayings of Confucius not included in the
1353:which had been produced by earlier Han and
942:, do not exist in the received text of the
4304:
4290:
4282:
3565:
3103:Confucius and Confucianism: The Essentials
3006:
2230:Duke Ling ruled from 534 to 493 BC in the
1796:
636:
576:
231:
226:'Selected sayings', 'Edited conversations'
140:
29:
4620:The Nine Chapters on the Mathematical Art
4182:Learn how and when to remove this message
2738:. Cambridge: Hackett Publishing Company.
719:(960–1279 AD) the importance of the
4741:Ancient Chinese philosophical literature
2555:Rpt. (2000), New York: Alfred A. Knopf.
1377:for nearly 1,000 years, until the early
1360:He Yan's personal interpretation of the
916:Regardless of how early the text of the
898:two hundred years, some time during the
4017:The Stanford Encyclopedia of Philosophy
3820:. New York: Columbia University Press.
3517:
3481:, "3. Confucius' Political Philosophy".
3449:
3386:
3371:
3359:
3308:
3296:
3258:
3243:
3207:
3192:
3151:
2996:
2774:. New York: Columbia University Press.
2702:. New York: Columbia University Press.
1484:Later Confucian philosophers explained
3493:
3478:
3425:
3280:Sungkyun Journal of East Asian Studies
2884:
2854:
2824:
2787:
2751:
2715:
2682:
2646:
2610:
2576:
2542:
2502:
2474:
2430:
1895:Chapters 3–9 may be the oldest in the
1339:Collected Commentaries of the Analects
1320:Collected Explanations of the Analects
413:
340:
127:
4277:in over 20 languages, with footnotes.
4118:at the Database of Religious History.
3991:. New York: Oxford University Press.
3752:
3740:
3697:
3437:
3222:
3175:
2074:Confucius seldom spoke of advantage.
1889:"Eight lines of eight dancers apiece"
1295:A copy of He Yan's commentary on the
954:According to the Han dynasty scholar
909:has been discovered, and because the
7:
3964:Legge, James (2009). "Prolegomena".
3428:, "2. Confucius' Social Philosophy".
2881:] (in French). Paris: Gallimard.
2311:Weizi was the older half-brother of
1481:by every individual in a community.
846:means 'discuss' or 'dispute', while
4248:English translation at MIT Classics
3930:. Leiden: Brill. pp. 645–650.
3398:
2597:. Oxford: Oxford University Press.
1923:This chapter explores the theme of
1611:have a special relationship in the
3945:Lau, D.C. (2002). "Introduction".
2665:; Rosemont, Henry, trans. (1999).
2463:. London: Longmans, Green and Co.
2457:Lyall, Leonard A., trans. (1909).
2380:Three Sovereigns and Five Emperors
1421:From the first publication of the
1337:) and several colleagues, and the
1186:During most of the Han period the
25:
4595:Three Strategies of Huang Shigong
4253:Latin translation (Zottoli, 1879)
3585:. Beijing: Zhonghua shuju. 2008.
3164:Kim & Csikszentmihalyi (2010)
3076:Kim & Csikszentmihalyi (2013)
3064:Kim & Csikszentmihalyi (2010)
2593:Huang, Chi-chung, trans. (1997).
2035:was the legendary founder of the
1730:sometimes with small variations.
1535:To Confucius, the cultivation of
958:, there were two versions of the
4682:The Twenty-four Filial Exemplars
4204:
4131:
2926:
2911:Yoshikawa, Kōjirō 吉川幸次郎 (1978).
2633:. New York: W.W. Norton and Co.
2571:Confucius, The Analects (Lun yü)
2491:Soothill, William Edward, trans.
1548:through exercising the inverted
1226:. The growing importance of the
1130:, implying that the text of the
802:Bibliothèque nationale de France
784:Fragment from the manuscript of
36:
3861:. Leiden: Brill. Archived from
3496:, "4. Confucius and Education".
3106:. Wiley-Blackwell. p. 10.
2573:. Harmondsworth: Penguin Books.
991:
980:
929:claimed that all copies of the
495:
474:
453:
439:
412:
398:
384:
363:
4645:Biographies of Exemplary Women
4268:in Chinese, English and French
2879:The Conversations of Confucius
2363:
2336:
2301:
2278:
2247:
2216:
2189:
2163:
2137:
2110:
2094:"Among the Xiang and the Dang"
2087:
2064:
2022:
2009:Transmission, not invention .
1999:
1972:
1940:
1913:
1882:
1855:
1831:
1806:
1745:, who recently translated the
1444:Records of the Grand Historian
1364:was guided by his belief that
1182:Importance within Confucianism
651:
591:
535:
339:
325:
311:
295:
281:
267:
253:
195:
179:
1:
4031:Dao Companion to the Analects
3898:Dao Companion to the Analects
1460:
1331:
1146:The content of the Pyongyang
1126:is shorter than the received
1075:
1064:
903:
850:means 'speech' or 'sayings'.
765:ethically well-cultivated men
4751:Four Books and Five Classics
4264:Multilingual edition of the
4048:Slingerland, Edward (2003).
4033:. Springer. pp. 21–36.
3918:; Shih, Hsiang-ling (2010).
3900:. Springer. pp. 21–36.
3321:Explanation on the Mean (中說)
2499:. Yokohama: Fukuin Printing.
2176:was a student of Confucius.
1862:"The practice of government"
1357:(220–265 AD) scholars.
1275:, a practice praised by the
1028:
27:Confucian philosophical text
4675:School Sayings of Confucius
4212:public domain audiobook at
4076:Waley, Arthur. "Terms". In
4029:. In Olberding, Amy (ed.).
3896:. In Olberding, Amy (ed.).
3261:, pp. 6, 10–11, 20–21.
3022:Knechtges & Shih (2010)
2875:Les Entretiens de Confucius
2732:Slingerland, Edward, trans.
2378:was one of the traditional
2039:. He was the oldest son of
1959:was Confucius' son-in-law.
1299:, with a sub-commentary by
1150:is similar to the Dingzhou
4772:
4721:Ancient Chinese philosophy
4540:Thousand Character Classic
3985:Van Norden, Bryan (2002).
3816:Gardner, Daniel K (2003).
2849:Conversations of Confucius
2819:Conversations of Confucius
2811:Couvreur, Séraphin, trans.
2124:, a student of Confucius.
1955:, a student of Confucius.
889:" (Books 1–10) and "lower
4210:The Analects of Confucius
4078:The Analects of Confucius
3130:The Analects of Confucius
3034:Ni, Peimin (2017-02-07).
2901:(New York: W. W. Norton).
2899:The Analects of Confucius
2772:The Analects of Confucius
2631:The Analects of Confucius
2595:The Analects of Confucius
2496:The Analects of Confucius
2358:
2354:
2331:
2327:
2319:, and was founder of the
2296:
2292:
2273:
2269:
2242:
2238:
2211:
2207:
2184:
2180:
2158:
2154:
2132:
2128:
2105:
2101:
2082:
2078:
2059:
2055:
2017:
2013:
1994:
1990:
1967:
1963:
1935:
1931:
1920:"Living in brotherliness"
1908:
1904:
1877:
1873:
1850:
1846:
1840:"Studying and Practicing"
1826:
1822:
1817:
1814:
1811:
1805:
1562:devotion to one's parents
1268:
1251:The writing style of the
662:
635:
628:
614:
575:
568:
554:
230:
218:
204:
150:(top), as well as modern
146:"Analects" written using
139:
135:
100:
66:
35:
18:The Analects of Confucius
4445:Etiquette and Ceremonial
4404:Spring and Autumn Annals
3616:Philosophy East and West
3332:Ivanhoe, Philip (2009).
3100:Lee Dian Rainey (2010).
2871:Ryckmans, Pierre, trans.
2460:The Sayings of Confucius
1798:List of chapters in the
1571:Confucius believed that
1210:) on the Five Classics.
268:ㄌㄨㄣˊ ㄩˇ
174:Traditional Chinese
4746:1st-millennium BC books
4567:The Methods of the Sima
4551:Seven Military Classics
4533:Hundred Family Surnames
4526:Three Character Classic
4501:Classic of Filial Piety
4099:Oxford University Press
3772:The Conscience of Words
3770:Canetti, Elias (1984).
3389:, pp. 7–8, 21, 46.
2979:The Maxims of Ptahhotep
2845:Entretiens de Confucius
2815:Entretiens de Confucius
2315:, the last king of the
1703:asking direct questions
1464: 1000–800 BC
1265:Explanation of the Mean
1237:Classic of Filial Piety
190:Simplified Chinese
4473:Commentary of Gongyang
3846:van Els, Paul (2012).
2963:Disciples of Confucius
2768:Watson, Burton, trans.
2444:Revised second edition
2408:
2254:"Chief of the Ji Clan"
2117:"Those of former eras"
1867:non-coercive influence
1658:rectification of names
1307:
1007:Over a century later,
994: 153–128 BC
983: 157–141 BC
862:neo-Confucian scholar
820:
804:
521:
4726:Chinese classic texts
4480:Commentary of Guliang
3789:Cheng, Anne (1993). "
3374:, pp. 18–20, 46.
2520:Waley, Arthur, trans.
2402:
1303:, printed during the
1294:
900:Warring States period
810:
783:
690:Warring States period
682:Chinese philosophical
4659:Four Books for Women
4574:Six Secret Teachings
4342:Doctrine of the Mean
4273:Translations of the
4260:(no section numbers)
4232:Chinese Text Project
4152:improve this article
4092:Van Norden, Bryan W.
3970:. New York: Cosimo.
3362:, pp. 8, 13–14.
3311:, pp. 8, 18–19.
3195:, pp. 7, 15–16.
3127:Eno, Robert (2015).
3090:, pp. xiii–xiv.
2958:Virtue jurisprudence
2419:Legge, James, trans.
2395:Notable translations
2071:"The Master shunned"
1753:wrote: "Confucius's
1636:Political philosophy
1024:Emperor Cheng of Han
776:Creation of the text
677:Sayings of Confucius
674:, also known as the
586:Revised Romanization
490:Baxter–Sagart (2014)
4736:Public domain books
4164:footnote references
3916:Knechtges, David R.
3840:Chinese Archaeology
3286:(2): 213–232. 2019.
2841:Cheng, Anne, trans.
2627:Leys, Simon, trans.
1802:
1504:is peculiar to the
1385:that still exists.
1018:, the tutor of the
976:Emperor Jing of Han
817:Östasiatiska Museet
792:with commentary by
516:Vietnamese alphabet
62:Original title
32:
4230:'s commentary, at
3722:Slingerland (2003)
3710:Slingerland (2003)
3675:Slingerland (2003)
3663:Slingerland (2003)
3506:Slingerland (2003)
3462:Slingerland (2003)
3088:Slingerland (2003)
2567:Lau, D. C., trans.
2409:
1797:
1308:
1074:that were written
1068: 175 AD
966:version" and the "
821:
805:
725:Chinese philosophy
4756:Thirteen Classics
4698:
4697:
4666:Lessons for Women
4466:Commentary of Zuo
4431:Book of Documents
4424:Classic of Poetry
4415:Thirteen Classics
4383:Book of Documents
4376:Classic of Poetry
4192:
4191:
4184:
4069:978-1-60384-345-4
3998:978-0-19-535082-1
3977:978-1-60520-644-8
3937:978-90-04-19127-3
3884:978-0-521-11677-0
3827:978-0-231-12865-0
3808:978-1-55729-043-4
3592:978-7-101-06228-1
3566:Van Norden (2002)
3508:, pp. 19–20.
3452:, pp. 52–53.
3440:, pp. 27–29.
3166:, pp. 25–26.
3154:, pp. 21–23.
3047:978-1-4384-6452-7
3007:Van Norden (2002)
2781:978-0-231-14164-2
2561:978-0-375-41204-2
2452:978-1-60520-643-1
2392:
2391:
2043:and the uncle of
1470:Social philosophy
1414:The words of the
1163:or the Pyongyang
1079: 50 BC
1051:Marquis of Haihun
907: 70 BC
893:" (Books 11–20).
827:, writing in the
666:
665:
658:
657:
598:
597:
505:
504:
379:Yale Romanization
306:Yale Romanization
241:Standard Mandarin
126:
125:
84:Publication place
78:Classical Chinese
16:(Redirected from
4763:
4731:Philosophy books
4652:Classic of Music
4313:Chinese classics
4306:
4299:
4292:
4283:
4208:
4207:
4187:
4180:
4176:
4173:
4167:
4135:
4134:
4127:
4073:
4044:
4021:
4010:
3981:
3960:
3941:
3911:
3888:
3869:
3867:
3859:Analects Studies
3856:
3831:
3812:
3785:
3756:
3750:
3744:
3738:
3725:
3719:
3713:
3707:
3701:
3695:
3678:
3672:
3666:
3660:
3654:
3646:
3640:
3639:
3611:
3605:
3604:
3581:. Translated by
3575:
3569:
3563:
3557:
3556:
3527:
3521:
3515:
3509:
3503:
3497:
3491:
3482:
3476:
3465:
3459:
3453:
3447:
3441:
3435:
3429:
3423:
3402:
3396:
3390:
3384:
3375:
3369:
3363:
3357:
3348:
3347:
3329:
3323:
3318:
3312:
3306:
3300:
3294:
3288:
3287:
3268:
3262:
3256:
3247:
3241:
3235:
3232:
3226:
3220:
3211:
3205:
3196:
3190:
3179:
3173:
3167:
3161:
3155:
3149:
3143:
3142:
3124:
3118:
3117:
3097:
3091:
3085:
3079:
3073:
3067:
3061:
3052:
3051:
3031:
3025:
3019:
3010:
3004:
2936:
2931:
2930:
2929:
2896:
2890:
2882:
2866:
2860:
2852:
2836:
2830:
2822:
2799:
2793:
2785:
2763:
2757:
2749:
2727:
2721:
2713:
2694:
2688:
2680:
2658:
2652:
2644:
2622:
2616:
2608:
2588:
2582:
2574:
2554:
2548:
2540:
2538:
2537:
2514:
2508:
2500:
2486:
2480:
2472:
2442:
2436:
2428:
2367:
2360:
2338:
2333:
2303:
2298:
2280:
2275:
2249:
2244:
2225:Duke Ling of Wey
2218:
2213:
2191:
2186:
2165:
2160:
2139:
2134:
2112:
2107:
2089:
2084:
2066:
2061:
2024:
2019:
2001:
1996:
1974:
1969:
1942:
1937:
1915:
1910:
1884:
1879:
1857:
1852:
1835:
1828:
1808:
1803:
1711:practical skills
1465:
1462:
1336:
1333:
1270:
1080:
1077:
1069:
1066:
1032:
1031: 5 BC
1030:
1017:
995:
993:
984:
982:
974:In the reign of
908:
905:
715:During the late
680:, is an ancient
654:
653:
637:
631:
630:
617:
616:
594:
593:
577:
571:
570:
557:
556:
538:
537:
524:
501:
500:
499:
477:
476:
456:
455:
442:
441:
418:
417:
416:
401:
400:
387:
386:
366:
365:
345:
344:
343:
328:
327:
314:
313:
300:
299:
298:
284:
283:
270:
269:
256:
255:
232:
200:
199:
184:
183:
144:
128:
105:
104:
69:
68:
42:A page from the
40:
33:
21:
4771:
4770:
4766:
4765:
4764:
4762:
4761:
4760:
4716:Confucian texts
4701:
4700:
4699:
4694:
4625:
4607:
4545:
4513:
4409:
4361:
4320:
4310:
4205:
4188:
4177:
4171:
4168:
4149:
4140:This article's
4136:
4132:
4125:
4088:
4086:Further reading
4083:
4070:
4047:
4041:
4024:
4013:
3999:
3984:
3978:
3963:
3957:
3944:
3938:
3914:
3908:
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3885:
3872:
3865:
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3828:
3815:
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3747:
3739:
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3704:
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3643:
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3608:
3593:
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3477:
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3424:
3405:
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3319:
3315:
3307:
3303:
3295:
3291:
3270:
3269:
3265:
3257:
3250:
3246:, pp. 1–2.
3242:
3238:
3233:
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3221:
3214:
3206:
3199:
3191:
3182:
3174:
3170:
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2535:
2533:
2518:
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2489:
2473:
2456:
2429:
2417:
2414:
2397:
1979:"There is Yong"
1719:
1691:
1638:
1511:Throughout the
1472:
1463:
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1334:
1289:
1184:
1078:
1067:
1027:
1011:
990:
979:
952:
950:Textual history
906:
778:
773:
510:Vietnamese name
296:
276:Gwoyeu Romatzyh
223:Literal meaning
163:
162:character forms
96:
46:
28:
23:
22:
15:
12:
11:
5:
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4335:Great Learning
4330:
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4321:
4311:
4309:
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4226:with links to
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4144:external links
4139:
4137:
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4124:
4123:External links
4121:
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4119:
4110:
4107:978-0195350821
4087:
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4040:978-9400771123
4039:
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3961:
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3907:978-9400771123
3906:
3889:
3883:
3870:
3868:on 2015-10-03.
3843:
3832:
3826:
3813:
3807:
3795:Loewe, Michael
3786:
3780:
3766:
3764:
3761:
3758:
3757:
3755:, p. 119.
3745:
3726:
3714:
3702:
3679:
3667:
3655:
3648:Roger T. Ames
3641:
3622:(1): 137–141.
3606:
3591:
3570:
3558:
3545:10.2307/495503
3522:
3520:, p. 173.
3510:
3498:
3483:
3466:
3454:
3450:Gardner (2003)
3442:
3430:
3403:
3391:
3387:Gardner (2003)
3376:
3372:Gardner (2003)
3364:
3360:Gardner (2003)
3349:
3343:978-0872209602
3342:
3324:
3313:
3309:Gardner (2003)
3301:
3297:Gardner (2003)
3289:
3263:
3259:van Els (2012)
3248:
3244:van Els (2012)
3236:
3227:
3212:
3208:van Els (2012)
3197:
3193:Gardner (2003)
3180:
3168:
3156:
3152:van Els (2012)
3144:
3119:
3113:978-1444323603
3112:
3092:
3080:
3068:
3053:
3046:
3026:
3024:, p. 645.
3011:
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2744:
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2709:978-0231104302
2708:
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2676:978-0345434074
2675:
2663:Ames, Roger T.
2659:
2640:978-0393316995
2639:
2623:
2604:978-0195112764
2603:
2590:
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2015:
2011:
2010:
2007:
2006:"Transmission"
2004:
1992:
1988:
1987:
1980:
1977:
1965:
1961:
1960:
1948:
1947:"Gongye Chang"
1945:
1933:
1929:
1928:
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1906:
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1890:
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1810:
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1690:
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1471:
1468:
1434:
1431:
1335: 195–249
1288:
1285:
1183:
1180:
971:transmitters.
951:
948:
920:existed, most
777:
774:
772:
769:
664:
663:
660:
659:
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655:
648:
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641:
640:Transcriptions
633:
632:
625:
619:
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372:Yue: Cantonese
368:
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235:Transcriptions
228:
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212:
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160:regular script
145:
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110:
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14:
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4456:
4454:
4453:
4452:Book of Rites
4449:
4447:
4446:
4442:
4440:
4439:
4438:Rites of Zhou
4435:
4433:
4432:
4428:
4426:
4425:
4421:
4420:
4418:
4416:
4412:
4406:
4405:
4401:
4399:
4398:
4394:
4392:
4391:
4390:Book of Rites
4387:
4385:
4384:
4380:
4378:
4377:
4373:
4372:
4370:
4368:
4367:Five Classics
4364:
4358:
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4353:
4351:
4350:
4346:
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4211:
4203:
4201:
4197:
4194:
4193:
4186:
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4175:
4165:
4161:
4160:inappropriate
4157:
4153:
4147:
4145:
4138:
4129:
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4008:
4004:
4000:
3994:
3990:
3989:
3983:
3979:
3973:
3969:
3968:
3962:
3958:
3956:962-201-980-3
3952:
3948:
3943:
3939:
3933:
3929:
3925:
3923:
3917:
3913:
3909:
3903:
3899:
3895:
3890:
3886:
3880:
3876:
3871:
3864:
3860:
3853:
3851:
3844:
3841:
3837:
3834:China Daily.
3833:
3829:
3823:
3819:
3814:
3810:
3804:
3800:
3796:
3792:
3787:
3783:
3777:
3773:
3768:
3767:
3762:
3754:
3749:
3746:
3743:, p. 16.
3742:
3737:
3735:
3733:
3731:
3727:
3724:, p. 39.
3723:
3718:
3715:
3712:, p. 29.
3711:
3706:
3703:
3700:, p. 21.
3699:
3694:
3692:
3690:
3688:
3686:
3684:
3680:
3677:, p. 17.
3676:
3671:
3668:
3664:
3659:
3656:
3651:
3645:
3642:
3637:
3633:
3629:
3625:
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3610:
3607:
3602:
3598:
3594:
3588:
3584:
3580:
3574:
3571:
3567:
3562:
3559:
3554:
3550:
3546:
3542:
3538:
3534:
3526:
3523:
3519:
3514:
3511:
3507:
3502:
3499:
3495:
3494:Riegel (2012)
3490:
3488:
3484:
3480:
3479:Riegel (2012)
3475:
3473:
3471:
3467:
3464:, p. 34.
3463:
3458:
3455:
3451:
3446:
3443:
3439:
3434:
3431:
3427:
3426:Riegel (2012)
3422:
3420:
3418:
3416:
3414:
3412:
3410:
3408:
3404:
3401:, p. ix.
3400:
3395:
3392:
3388:
3383:
3381:
3377:
3373:
3368:
3365:
3361:
3356:
3354:
3350:
3345:
3339:
3335:
3328:
3325:
3322:
3317:
3314:
3310:
3305:
3302:
3298:
3293:
3290:
3285:
3281:
3277:
3275:
3267:
3264:
3260:
3255:
3253:
3249:
3245:
3240:
3237:
3231:
3228:
3225:, p. 24.
3224:
3219:
3217:
3213:
3210:, p. 20.
3209:
3204:
3202:
3198:
3194:
3189:
3187:
3185:
3181:
3178:, p. 23.
3177:
3172:
3169:
3165:
3160:
3157:
3153:
3148:
3145:
3140:
3136:
3132:
3131:
3123:
3120:
3115:
3109:
3105:
3104:
3096:
3093:
3089:
3084:
3081:
3078:, p. 26.
3077:
3072:
3069:
3066:, p. 25.
3065:
3060:
3058:
3054:
3049:
3043:
3039:
3038:
3030:
3027:
3023:
3018:
3016:
3012:
3009:, p. 12.
3008:
3003:
3001:
2997:
2990:
2985:
2981:
2980:
2976:
2974:
2971:
2969:
2966:
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2910:
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2894:
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2858:
2850:
2846:
2842:
2838:
2834:
2828:
2820:
2816:
2812:
2808:
2807:
2803:
2797:
2791:
2783:
2777:
2773:
2769:
2765:
2761:
2755:
2747:
2741:
2737:
2733:
2729:
2725:
2719:
2711:
2705:
2701:
2696:
2692:
2686:
2678:
2672:
2668:
2664:
2660:
2656:
2650:
2642:
2636:
2632:
2628:
2624:
2620:
2614:
2606:
2600:
2596:
2591:
2586:
2580:
2572:
2568:
2564:
2562:
2558:
2552:
2546:
2532:on 2015-06-16
2531:
2527:
2526:
2521:
2517:
2512:
2506:
2498:
2497:
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2488:
2484:
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2434:
2426:
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2416:
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2401:
2394:
2387:
2386:
2381:
2377:
2374:
2371:
2368:
2366:
2357:
2353:
2349:
2345:
2342:
2339:
2330:
2326:
2322:
2321:state of Song
2318:
2317:Shang dynasty
2314:
2310:
2307:
2304:
2295:
2291:
2287:
2284:
2281:
2272:
2268:
2264:
2259:
2256:
2253:
2250:
2241:
2237:
2233:
2229:
2226:
2222:
2219:
2217:Wèi líng gōng
2210:
2206:
2202:
2198:
2195:
2192:
2183:
2179:
2175:
2172:
2169:
2166:
2157:
2153:
2149:
2146:
2143:
2140:
2131:
2127:
2123:
2119:
2116:
2113:
2104:
2100:
2096:
2093:
2090:
2081:
2077:
2073:
2070:
2067:
2058:
2054:
2050:
2046:
2042:
2038:
2034:
2031:
2028:
2025:
2016:
2012:
2008:
2005:
2002:
1993:
1989:
1985:
1981:
1978:
1975:
1966:
1962:
1958:
1954:
1949:
1946:
1943:
1934:
1930:
1926:
1922:
1919:
1916:
1907:
1903:
1900:
1898:
1891:
1888:
1885:
1876:
1872:
1868:
1864:
1861:
1858:
1849:
1845:
1842:
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1834:
1825:
1821:
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3753:Legge (2009)
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3518:Canetti 1984
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866:stated that
860:Song dynasty
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812:
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717:Song dynasty
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710:Confucianism
705:
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676:
675:
670:
669:
667:
646:Romanization
424:Southern Min
358:Romanization
248:Hanyu Pinyin
210:Hanyu Pinyin
168:Chinese name
117:
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4638:Bai Hu Tong
4612:Mathematics
4027:"Chapter 2"
3894:"Chapter 2"
3583:Yang, Bojun
3539:: 115–139.
3234:China Daily
2953:Sacred text
2372:"Yao spoke"
2037:state of Wu
1815:Translation
1683:enfeoffment
1550:Golden Rule
1355:Wei dynasty
1343:Lunyu Jizhu
1324:Lunyu Jijie
1257:Sui dynasty
1215:Eastern Han
1012: [
875:philologist
830:Book of Han
798:Mogao Caves
694:Han dynasty
543:Korean name
483:Old Chinese
152:traditional
148:seal script
114:Translation
106:at Chinese
4705:Categories
4581:Wei Liaozi
4326:Four Books
3781:0374518815
3399:Lau (2002)
3139:2022/23420
2986:References
2973:Mahāvākyas
2536:2011-09-21
2285:"Yang Huo"
2144:"Yan Yuan"
2088:Xiāng dǎng
1982:Refers to
1743:Simon Leys
1739:Ezra Pound
1643:Legalistic
1568:. (§1.2).
1451:makes the
1246:Four Books
927:Wang Chong
879:Itō Jinsai
794:Zheng Xuan
790:Kong Anguo
788:, text by
729:Four Books
399:Leon4-jyu5
290:Wade–Giles
156:simplified
108:Wikisource
4317:Confucian
4172:July 2024
4156:excessive
4007:466432745
3628:0031-8221
3601:269201157
2991:Citations
2887:cite book
2857:cite book
2827:cite book
2790:cite book
2754:cite book
2718:cite book
2685:cite book
2649:cite book
2613:cite book
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2545:cite book
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2433:cite book
2346:Zizhang (
2343:"Zizhang"
2201:Yuan Xian
1856:Wéi zhèng
1689:Education
1439:Sima Qian
1301:Xing Bing
1261:Wang Tong
1090:Pyongyang
1053:in 2011.
956:Liu Xiang
686:Confucius
475:lwin-ngjó
385:Lèuhn-yúh
158:(bottom)
56:Confucius
31:Analects
4711:Analects
4487:Analects
4349:Analects
4275:Analects
4266:Analects
4214:LibriVox
4115:Analects
4101:, 2001.
3850:Analects
3793:論語". In
2948:Analects
2920:See also
2906:Japanese
2873:(1987).
2843:(1981).
2813:(1930).
2770:(2007).
2734:(2003).
2629:(1997).
2569:(1979).
2522:(1938).
2493:(1910).
2421:(1861).
2279:Yáng huò
2263:Analects
2190:Xiàn wèn
2138:Yán Yuān
2045:King Wen
2041:King Tai
2033:Wu Taibo
1984:Ran Yong
1897:Analects
1800:Analects
1781:Analects
1755:Analects
1747:Analects
1735:Voltaire
1727:Analects
1723:incipits
1717:Chapters
1699:Analects
1695:Analects
1613:Analects
1513:Analects
1506:Analects
1494:Analects
1453:Analects
1449:Analects
1433:Contents
1427:Analects
1416:Analects
1404:and the
1402:Analects
1398:Analects
1394:Analects
1383:Analects
1375:Analects
1351:Analects
1316:Analects
1312:Analects
1297:Analects
1273:Analects
1253:Analects
1234:and the
1232:Analects
1228:Analects
1224:Analects
1219:Analects
1204:Analects
1192:Han Wudi
1188:Analects
1176:Analects
1172:Analects
1165:Analects
1161:Analects
1152:Analects
1148:Analects
1141:Analects
1136:Analects
1132:Analects
1128:Analects
1124:Analects
1120:Analects
1112:Analects
1105:Analects
1101:Analects
1097:Analects
1093:Analects
1086:Analects
1083:Dingzhou
1072:Analects
1058:Analects
1047:Dunhuang
1043:Analects
1039:Analects
1035:Analects
1020:Analects
1009:Zhang Yu
1002:Huan Tan
987:Old Text
960:Analects
944:Analects
936:Analects
931:Analects
922:Analects
918:Analects
911:Analects
891:Analects
887:Analects
883:Analects
868:Analects
856:analects
835:Analects
813:Analects
786:Analects
733:Analects
721:Analects
706:Analects
698:Analects
671:Analects
522:Luận ngữ
393:Jyutping
262:Bopomofo
131:Analects
119:Analects
74:Language
44:Analects
4508:Mencius
4459:I Ching
4397:I Ching
4356:Mencius
4150:Please
4142:use of
4060:Hackett
3797:(ed.).
3763:Sources
3636:1400076
2469:1435673
2412:English
2385:Shujing
2365:Yáo yuē
2337:Zǐzhāng
2308:"Weizi"
2148:Yan Hui
2122:Min Sun
2111:Xiānjìn
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2029:"Taibo"
1973:Yōng yě
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1767:Shujing
1762:Yao Yue
1492:in the
1407:Mencius
1259:writer
1062:Luoyang
940:Mencius
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771:History
731:". The
530:Chữ Hán
498:uŋ(r)aʔ
431:Hokkien
364:Lén-nyû
282:Luenyeu
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3791:Lun yü
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2968:Hadith
2804:French
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2248:Jì shì
2170:"Zilu"
2065:Zǐ hǎn
2000:Shù ér
1953:Zigong
1914:Lǐ rén
1833:Xué ér
1818:Notes
1366:Daoism
1347:Zhu Xi
1328:He Yan
864:Zhu Xi
833:, the
825:Ban Gu
549:Hangul
454:Lūn-gú
448:Tâi-lô
440:Lūn-gú
326:Luényǔ
312:Lwúnyǔ
297:Lun-yü
51:Author
4689:Xunzi
4588:Wu Zi
4319:texts
3922:Lunyu
3866:(PDF)
3855:(PDF)
3632:JSTOR
3549:JSTOR
2913:Rongo
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2369:)
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2302:Wēizǐ
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4315:and
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4103:ISBN
4064:ISBN
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4003:OCLC
3993:ISBN
3972:ISBN
3951:ISBN
3932:ISBN
3902:ISBN
3879:ISBN
3822:ISBN
3803:ISBN
3776:ISBN
3624:ISSN
3597:OCLC
3587:ISBN
3338:ISBN
3108:ISBN
3042:ISBN
2893:link
2863:link
2833:link
2796:link
2776:ISBN
2760:link
2740:ISBN
2724:link
2704:ISBN
2691:link
2671:ISBN
2655:link
2635:ISBN
2619:link
2599:ISBN
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2106:先進
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2060:子罕
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1932:5
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