# migrations

dir: embeddings_queue
filename: 00001-embeddings.sqlite.sql
hash: d3755dfd232be8e8301f4d7fcfb3a486
sql:
CREATE TABLE embeddings_queue (
    seq_id INTEGER PRIMARY KEY,
    created_at TIMESTAMP NOT NULL DEFAULT CURRENT_TIMESTAMP,
    operation INTEGER NOT NULL,
    topic TEXT NOT NULL,
    id TEXT NOT NULL,
    vector BLOB,
    encoding TEXT,
    metadata TEXT
);


dir: sysdb
filename: 00001-collections.sqlite.sql
hash: 38352d725ad1c16074fac420b22b4633
sql:
CREATE TABLE collections (
    id TEXT PRIMARY KEY,
    name TEXT NOT NULL,
    topic TEXT NOT NULL,
    UNIQUE (name)
);

CREATE TABLE collection_metadata (
    collection_id TEXT REFERENCES collections(id) ON DELETE CASCADE,
    key TEXT NOT NULL,
    str_value TEXT,
    int_value INTEGER,
    float_value REAL,
    PRIMARY KEY (collection_id, key)
);


dir: sysdb
filename: 00002-segments.sqlite.sql
hash: 2913cb6a503055a95f625448037e8912
sql:
CREATE TABLE segments (
    id TEXT PRIMARY KEY,
    type TEXT NOT NULL,
    scope TEXT NOT NULL,
    topic TEXT,
    collection TEXT REFERENCES collection(id)
);

CREATE TABLE segment_metadata (
    segment_id TEXT  REFERENCES segments(id) ON DELETE CASCADE,
    key TEXT NOT NULL,
    str_value TEXT,
    int_value INTEGER,
    float_value REAL,
    PRIMARY KEY (segment_id, key)
);


dir: metadb
filename: 00001-embedding-metadata.sqlite.sql
hash: 2b4cf52c4bb2676e21d6860a4409f856
sql:
CREATE TABLE embeddings (
    id INTEGER PRIMARY KEY,
    segment_id TEXT NOT NULL,
    embedding_id TEXT NOT NULL,
    seq_id BLOB NOT NULL,
    created_at TIMESTAMP NOT NULL DEFAULT CURRENT_TIMESTAMP,
    UNIQUE (segment_id, embedding_id)
);

CREATE TABLE embedding_metadata (
    id INTEGER REFERENCES embeddings(id),
    key TEXT NOT NULL,
    string_value TEXT,
    int_value INTEGER,
    float_value REAL,
    PRIMARY KEY (id, key)
);

CREATE TABLE max_seq_id (
    segment_id TEXT PRIMARY KEY,
    seq_id BLOB NOT NULL
);

CREATE VIRTUAL TABLE embedding_fulltext USING fts5(id, string_value);


dir: metadb
filename: 00002-embedding-metadata.sqlite.sql
hash: 12a570f7121b3a8ce750a2a7c36da20f
sql:
-- SQLite does not support adding check with alter table, as a result, adding a check
-- involve creating a new table and copying the data over. It is over kill with adding
-- a boolean type column. The application write to the table needs to ensure the data
-- integrity.
ALTER TABLE embedding_metadata ADD COLUMN bool_value INTEGER


dir: metadb
filename: 00003-full-text-tokenize.sqlite.sql
hash: f97ad6334aeaa8f419f01110b648b97a
sql:
CREATE VIRTUAL TABLE embedding_fulltext_search USING fts5(string_value, tokenize='trigram');
INSERT INTO embedding_fulltext_search (rowid, string_value) SELECT rowid, string_value FROM embedding_metadata;
DROP TABLE embedding_fulltext;


# embeddings_queue

created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994f66c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 0, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 0, "short_name": "Tao Te Ching", "chroma:document": "Tao Te Ching \nChapter One \n \nTao (The Way) that can be spoken of is not the Cons tant Tao\u2019 \nThe name that can be named is not a Constant Name. \nNameless, is the origin of Heaven and Earth; \nThe named is the Mother of all things. \nThus, the constant void enables one to observe the true essence. \nThe constant being enables one to see the outward m anifestations. \nThese two come paired from the same origin. \nBut when the essence is manifested, \nIt has a different name. \nThis same origin is called \u201cThe Profound Mystery.\u201d \nAs profound the mystery as It can be, \nIt is the Gate to the essence of all life. \n \n \nChapter Two \n \nAs soon as beauty is known by the world as beautifu l, it becomes ugly. \nAs soon as virtue is being known as something good,  it becomes evil. \nTherefore being and non-being give birth to each ot her. \nDifficult and easy accomplish each other. \nLong and short form each other. \nHigh and low distinguish each other. \nSound and tone harmonize each other"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994f7b6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 0, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 0, "short_name": "Tao Te Ching", "chroma:document": "Before and after follow each other as a sequence. \nRealizing this, the saint performs effortlessly acc ording to the natural Way without personal \ndesire, and practices the wordless teaching thru on e\u2019s deeds. \nThe saint inspires the vitality of all lives, witho ut holding back. \nHe nurtures all beings with no wish to take possess ion of. \nHe devotes all his energy but has no intention to h old on to the merit. \nWhen success is achieved, he seeks no recognition. \nBecause he does not claim for the credit, hence sha ll not lose it. \n \n \nChapter Three \n \nBy not adoring the worthy, people will not fall int o dispute. \nBy not valuing the hard to get objects, people will  not become robbers. \nBy not seeing the desires of lust, one\u2019s heart will  not be confused. \nTherefore the governing of the saint is to empty on e\u2019s mind, substantiate one\u2019s virtue, weaken \none\u2019s worldly ambition and strengthen one\u2019s essence ."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994f7fc-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 0, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 0, "short_name": "Tao Te Ching", "chroma:document": "He lets the people to be innocent of worldly knowle dge and desire, and keeps the clever ones \nfrom making trouble with their wits. \nActs naturally without desire, then everything will  be accomplished in its natural order."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994f82e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 1, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 1, "short_name": "Tao Te Ching", "chroma:document": "Chapter Four \n \nTao (The Way) can be infused into the nature and pu t to use without being exhausted. \nIt is so deep and subtle like an abyss that is the origin of all things. \nIt is complete and perfect as a wholeness that can \n Round off sharp edges; \n Resolve confusion; \n Harmonize with the glory; \n Act in unity with the lowliness. \nTao is so profound and yet in invisible, It exists in everywhere and anywhere. \nI don not know whose Son It is, It existed before h eaven and earth. \n \n \nChapter Five \n \nNature nurtures all things with the wholeness of co mplete virtue. \nIt shows the greatest and perfect kindness by givin g life to let all things grow and accomplish \nthem with the hastening of harvest. \nTherefore, according to ancient custom, nature may seem unkind to regard all beings as a \ntraditional straw dog for sacrifice. \nAnd likewise with a saint, he may seem unkind to re gard people as a traditional straw dog for \nsacrifice."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994f860-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 1, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 1, "short_name": "Tao Te Ching", "chroma:document": "The space between heaven and earth is like the bell ows, it appears empty yet it gives a supply \nthat never fails; \nThe more it moves, the more it brings forth. \nMany words lead to exhaustion. \nIt is better to center on the true essence within. \n \n \nChapter Six \n \nSpirit of the valley is immortal. \nIt is called the mystic nature. \nThe gate o f the mystic nature is regarded as the r oot of the universe. \nIt is everlasting and cannot be consumed. \n \n \nChapter Seven \n \nHeaven is everlasting and earth is enduring. \nThe reason that they are everlasting is because the y do not exist for themselves. \nHence, they are long lived. \nThus, although the saint puts himself last, finds h imself in the lead. \nAlthough he is not self-concerned, finds himself ac complished."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994f888-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 2, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 2, "short_name": "Tao Te Ching", "chroma:document": "It is because he is not focused on self-interests a nd hence can fulfill his true nature. \n \n \nChapter Eight \n \nA person of great virtue is like the flowing water.  \nWater benefits all things and contends not with the m. \nIt puts itself in a place that no one wishes to be and thus is closest to Tao. \nA virtuous person is like water which adapts itself  to the perfect place. \nHis mind is like the deep water that is calm and pe aceful. \nHis heart is kind like water that benefits all. \nHis words are sincere like the constant flow of wat er. \nHis governing is natural without desire which is li ke the softness of water that penetrates through \nhard rocks. \nHis work is of talent like the free flow of water. \nHis movement is of right timing like water that flo ws smoothly. \nA virtuous person never forces his way and hence wi ll not make faults. \n \n \nChapter Nine \n \nThose who overly pride wealth is like the overflowi ng water which shall cause damages. It is \nbetter to restrain early."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994f8b0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 2, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 2, "short_name": "Tao Te Ching", "chroma:document": "Those who are not content with fame is like polishi ng the edge of a knife. \nThe sharper it gets, the easier it is to break. \nWealth and treasures are but illusions that one can not possess. \nThose who are arrogant of their wealth and fame sha ll invite blame upon oneself. \nThe nature Tao teaches one to retreat after one\u2019s s uccess and not to hold on to the credit. \n \n \nChapter Ten \n \nCan one unite the body and the spirit as one and em brace the \u201cOneness\u201d without departing from \nthe great Tao? \nCan one achieve harmony with such gentleness by hol ding on to the true spirit within as if the \ninnocence of an infant? \nCan one free oneself from worldly knowledge and cle anse one\u2019s mind, so that no faults shall be \nmade? \nCan a ruler love his people by governing with the n atural Way without personal intention? \nCan the mystic gate to all life essence be opened o r closed without the virtue of the mysterious \nnature?"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994f8d8-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 2, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 2, "short_name": "Tao Te Ching", "chroma:document": "Can one gain the insight of nature and become a wis e person without the effort of action? \nThe mysterious nature creates and nurtures all thin gs without the desire to possess them. \nIt performs with all efforts without claiming for c redit. \nIt flourishes all beings without the intention to t ake control of. \nSuch is the \u201cMystic Te\u201d or \u201cMystic Virtue.\u201d"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994f900-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 3, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 3, "short_name": "Tao Te Ching", "chroma:document": "Chapter Eleven \n \nThirty spokes unite around one hub to make a wheel.  \nIt is the presence of the empty space that gives th e function of a vehicle. \nClay is molded into a vessel. It is the empty space  that gives the function of a vessel. \nDoors and windows are chisel out to make a room. \nIt is the empty space in the room that gives its fu nction. \nTherefore, something substantial can be beneficial.  \nWhile the emptiness of void is what can be utilized . \n \n \nChapter Twelve \n \nThe five colors can blind one\u2019s eyes. \nThe five tones can deafen one\u2019s ears. \nThe five flavors can dull one\u2019s taste buds. \nThe pursuit of pleasures can derange one\u2019s mind. \nThe hard-to-get valuables can distort one\u2019s behavio r. \nTherefore, a saint cultivates himself with virtues and does not indulge himself in sensory \npleasures. \nHe rejects those outer temptations and chooses this  True Nature. \n \n \nChapter Thirteen \n \nHonor and disgrace can surprise a person."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994f928-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 3, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 3, "short_name": "Tao Te Ching", "chroma:document": "The greatest distress lies in one\u2019s physical body. \nWhat does it men by \u201cHonor and disgrace can surpris e someone?\u201d \nHonor is inferior, because one who wins the favor i s afraid of losing it. \nAnd one who loses the favor is frightened with dist ress. \nThis is the significance of \u201cHonor and disgrace can  surprise someone.\u201d \nWhat does it mean by \u201cThe greatest distress lies in  one\u2019s body?\u201d \nWe have fear because we worry about our physical se lf. \nIf one\u2019s body does not exist, how can one has fear?  \nTherefore, he who values the world as much as he va lues himself, can be entrusted with the \nruling of the world. \nHe who loves the world as much as he loves himself,  can be entrusted with the guidance of the \nworld. \n \n \nChapter Fourteen \n \nWhat cannot be seen is called the invisible. \nWhat cannot be heard is called the inaudible."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994f950-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 4, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 4, "short_name": "Tao Te Ching", "chroma:document": "What cannot be touched is called the intangible. \nThese three cannot be examined and comprehended. \nAnd hence are mixed together as one. \nThis \u201cOneness\u201d is not much brighter in the sky, as It is not much dimmer on earth. \nIt is not more glorious in a saint as It is not mor e fainter in an ordinary person. \nIt is everlasting and cannot be named. \nIt is the original void of \u201cnon-being.\u201d \nThis \u201cOneness\u201d is the Tao which is invisible, and f ormless. \nIt may be regarded as vague and intangible. \nWhen the Oneness Tao comes forward, Its front canno t be seen. \nWhen one tries to follow It, one cannot see Its rea r. \nBy abiding with the original Tao, one can master th e presence. \nHe who knows this \u201cOrigin,\u201d shall know the teaching  and principle of the Great Tao. \n \n \nChapter Fifteen \n \nThe ancient Tao cultivators were subtle and mysteri ous. \nThey were of immeasurable profundity. \nBecause they were too subtle to be known, so reluct antly they were being described as follow:"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994f978-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 4, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 4, "short_name": "Tao Te Ching", "chroma:document": "Cautious, as if crossing an icy river. \n Hesitant, as if fearful of the surroundings. \n Reverent, like an honorable guest. \n Dispersed, like winter ice began to melt in spring . \n Simple and sincere, like a genuine virgin. \nOpen-minded, like an empty valley. \nHarmonized, like the turbid water. \nHow can one turn the turbid water into clarity? \nA person of Tao would maintain peace in order to ac hieve pureness of the mind. \nAnd therefore shall not be disturbed by the worldly  desires. \nAfter achieving pureness of the mind, how can one l et it be everlasting? \nA person of Tao would unify and harmonize himself w ith all beings which shall lead to eternity. \nThose who abide by this Tao will not indulge themse lves in the desire of greed. \nIt is because of this humbleness that enables one t o embrace the original \u201cOneness,\u201d the Great \nTao. \n \n \nChapter Sixteen \n \nHuman must achieve the ultimate void and maintain c almness with sincerity in order to observe"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994faa4-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 4, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 4, "short_name": "Tao Te Ching", "chroma:document": "the growth and flourish of all beings. \nIt is in this way that one can understand the law o f nature. \nAll things and beings will eventually return to the  original source. \nThis is called \u201cpeace.\u201d \n\u201cPeace\u201d means returning to one\u2019s original nature. \nThis original nature is the eternal law. To know th e nature\u2019s law is to be enlightened."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fb26-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 5, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 5, "short_name": "Tao Te Ching", "chroma:document": "He who is ignorant of the nature\u2019s law shall act re cklessly, and thus will invite misfortune. \nTo know the constant law of nature is to be generou s. \nBeing generous, one is impartial. \nBeing impartial, one is the sovereign. \nSovereign is the nature itself. \nNature is Tao. Tao is everlasting. \nWhen one\u2019s physical body dies away, Tao still long endures. \n \n \nChapter Seventeen \n \nIn early ancient mankind, Tao has been in existence  in one\u2019s true nature. \nMen possess It without knowing. \nOne then acts with virtue and honor which is inferi or to Tao. \nThe less superior is to act with fear. \nAnd the least superior is to act with disgrace. \nThis occurs because one does not have enough faith,  and hence has no confidence. \nThe nature of Tao is distinguished by wordless teac hing with the natural act of virtue without \naction. \nAs such, people would act effortlessly and harmoniz e with the Nature Tao. \n \n \nChapter Eighteen"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fb62-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 5, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 5, "short_name": "Tao Te Ching", "chroma:document": "When Great Tao declines, virtue of humanity and rig hteousness shall arise. \nWhen knowledge and intelligence appear, great hypoc risy shall arise. \nWhen the six various family relationships are not i n harmony, filial piety and compassion shall \narise. \nWhen a country is in chaos, the loyal officials sha ll appear. \n \n \nChapter Nineteen \n \nTranscend the saint\u2019s teaching and conceal one\u2019s wi sdom for potential use, shall benefit the \npeople a hundred fold. \nExtend kindness to its ultimate and then polish to refine one\u2019s righteousness shall help the people \nor regain filial piety and compassion. \nEmploy one\u2019s subtle true nature with exquisiteness and extend one\u2019s personal benefit to share \nwith others, shall eliminate robbers and thieves. \nThese three statements are apparent superficial and  not sufficient to express the natural \u201cWay\u201d of \nthe great Tao. \nHence, this is what people should do: \n Return to their original true self and embrace the  pure \u201cOneness.\u201d"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fb8a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 5, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 5, "short_name": "Tao Te Ching", "chroma:document": "Refrain selfness and diminish worldly desires."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fbb2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 6, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 6, "short_name": "Tao Te Ching", "chroma:document": "Chapter Twenty \n \nEnlightenment of the absolute Tao can free a person  from worries and sorrow. \nHow much is the difference between a respectful res ponse and an angry response? \nHow great is the difference between good and evil? \nWhat people naturally fear, one should also fear. \nOne\u2019s endless desire can result in negligence of th e true nature of life. \nPeople like to pursue after excitement as if they w ere ascending the terrace in spring and \ncelebrate a sacrificial feast. \nBut I alone remain quiet and calm like an infant wh o is pure and innocent. \nAnd I alone appeared to be lost like one who has no where to go. \nAll people have a surplus, but I alone was simple a nd left out like a fool. \nPeople seemed bright and shrewd, while I seemed dul l. \nPeople like to dispute, while I alone remain quiet.  \nI am calm and peaceful like the boundless ocean. \nI am open-hearted and free like the wind blowing hi gh above the sky without hindrance."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fbe4-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 6, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 6, "short_name": "Tao Te Ching", "chroma:document": "Everyone thinks of themselves as capable and outsta nding while I appeared unlearned. \nI am the only one to be different from others for I  value highly the Great Tao and joyfully act \naccordingly. \n \n \nChapter Twenty-one \n \nA man of great virtue is one who follows the nature  way of Tao. \nThis Tao is vague and intangible. \nYet, in the vague and void, there is image, there i s substance. \nWithin the profound intangible, there is essence; \nThis essence is genuine. \nIn It lies the great faith. \nSince the beginning of the world, Tao has been in e xistence. \nOnly through It that one can understand the origin of all beings. \nHow do I know that this is the true essence? \nIt is through this natural Way. \n \n \nChapter Twenty-two \n \nTo yield is to preserve the whole. \nTo be misjudged is to be straightened. \nTo be hollow is to be filled. \nTo be battered is to be renewed. \nTo be in need is to possess. \nTo be abundant is to be confused."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fc0c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 6, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 6, "short_name": "Tao Te Ching", "chroma:document": "Therefore, the saint embraces the \u201cOneness\u201d as a st andard for the world. \nThe wise one is not prejudiced, hence he is enlight ened. \nThe wise one is not self-opinioned, hence he is out standing."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fc34-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 7, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 7, "short_name": "Tao Te Ching", "chroma:document": "The wise one does not boast of himself, hence he sh all receive the credit. \nThe wise one does not praise his own deeds, hence c an long endure. \nBecause the wise one does not conflict with others and therefore the world cannot contend \nagainst him. \nIt is not true as the ancients say, \u201cTo yield is to  preserve the whole?\u201d \nThus the \u201cOneness\u201d will be honored to him. \n \n \nChapter Twenty-three \n \nWords that cannot be heard of are natural. \nA gale can not blow for the whole morning. \nA rainstorm cannot last for the whole day. \nWhat caused these effects? \nHeaven and earth. \nEven the actions of nature do not last long. \nHow much more can human\u2019s behavior last when digres sed from the natural Tao? \nThus, one who follows the Great Tao, \nWhen Tao is present, he will benefit the world with  Tao. \nWhen Te is present, he will benefit the world with Te. \nWhen Tao and Te are both lost, he identifies himsel f with the people and benefits them with the \nenlightenment of teaching."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fc5c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 7, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 7, "short_name": "Tao Te Ching", "chroma:document": "One who identifies with Tao is glad to be with Tao.  \nOne who identifies with Te is glad to be with Te. \nOne who identifies with the loss of Tao and Te is g lad to be with the lost. \nIf one does not have enough faith in \u201cTao,\u201d how can  he assist others to practice with faith? \n \n \nChapter Twenty-four \n \nHe who raises himself on tiptoe cannot stand firm. \nHe who walks with strides cannot travel far. \nHe who is self-opinioned shall not be enlightened. \nHe who is prejudiced shall not be recognized. \nHe who brags about himself shall not receive credit . \nHe who is arrogant shall not make improvements. \nIn view of Tao, people who are self-centered are li ke the surplus food and redundant actions in \neveryday life. \nAll things disgust them. \nTherefore a person of Tao will not conduct himself in such manner. \n \n \nChapter Twenty-five \n \nSomething is formed in the chaos, which existed bef ore heaven and earth. \nIt is quiet and profound."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fc84-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 8, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 8, "short_name": "Tao Te Ching", "chroma:document": "It stands alone and alters not. \nIt revolves eternally without exhaustion. \nIt is regarded as the Mother of all beings. \nI do not know Its name, except to call It Tao. \nWhen forced to give It a name, I would call It \u201cthe  Great.\u201d \nThe Great is far-reaching. \nFar-reaching is infinite. \nInfinite is to return to the self-sufficient origin . \nTherefore, Tao is great, heaven is great, earth is great, and so is the true-self. \nThere are four greatness in the universe, and true- self is one of them. \nMan models the Way of earth; \nEarth models the Way of heaven; \nHeaven models the Way of Tao; \nTao models the Way of nature. \n \n \nChapter Twenty-six \n \nThe heavy is the fundamental of the light. Tranquil ity is the master of agitation. \nTherefore, the saint always conducts himself with t he essence of Tao and never departs from It. \nAlthough he is surrounded by the splendor of wealth , he remains to live a simple and ordinary \nlife."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fcac-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 8, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 8, "short_name": "Tao Te Ching", "chroma:document": "How can a ruler govern a nation without recklessnes s if he indulges in power and desire? \nHe who acts recklessly shall lose the essence of Ta o. \nHe who is agitated with lust and desires shall lose  his true nature. \n \n \nChapter Twenty-seven \n \nGood deeds leave no signs. \nGood words leave no flaws. \nGood scheme needs no deliberate plans. \nA good lock uses no bolts, yet it cannot be opened.  \nA good knot uses no rope, yet it cannot be united. \nHence, a saint is always kind by saving other peopl e and rejects no one. \nHe is always kind by saving all things and therefor e nothing is being rejected. \nThis is the true enlightenment. \nThus, a kind person is the teacher of the unkind. \nAn unkind person is a lesson for the kind to learn.  \nHe who does not value his teacher and dislikes the valuable lesson, although knowledgeable, is \nin fact greatly confused. \nThis is the fundamental essence. \n \n \nChapter Twenty-eight"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fcd4-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 9, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 9, "short_name": "Tao Te Ching", "chroma:document": "To know the strong masculine principle, yet abide b y the gentle female principle is like being the \nvalley of the world where all rivers will flow into . \nThis is alike all virtue which will merge into the subtle Tao. \nBeing a valley of the world and not depart from the  true nature, once can return to original \npureness like an infant. \nWhen one knows the white that is splendor, yet hold s on to the black that is humble and lowly. \nHe can be a standard of the world. \nBeing a standard of the world and not deviate from true nature, one is able to return to the void \nof Tao. \nTo know what is honor, yet abide by the dishonored,  is like a valley of the world which is \nmodest and humble. \nBeing the valley of the world makes possible the tr ue virtue to be complete and sufficient. \nAnd hence can return to simplicity. \nWhen the nature of simplicity is being manifested, it results into various vessels. \nAnd by applying the pure simplicity, a saint can ma ster all things."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fcfc-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 9, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 9, "short_name": "Tao Te Ching", "chroma:document": "Hence, the Great Tao is a unified Oneness which can not be separated apart. \n \n \nChapter Twenty-nine \n \nHe who wishes to take control of the world and acts  upon it,  \nI can see that he will not succeed. \nFor the world is a divine vessel, \nIt cannot be acted upon as one wish. \nHe who acts on it fails. \nHe who holds on to it loses. \nTherefore some things move forward while some follo w behind. \nSome try to warm with exhaled air while some try to  blow it cold. \nSome are strong while some are weak. \nSome are successfully accomplished while some are d eclined and failed. \nThus, the saint avoids all extremes, extravagance, and pride. \n \n \nChapter Thirty \n \nOne who assists the ruler with the principle of Tao , \nWill not use the force of arms to conquer the world . \nFor such affairs will result in cause and effect. \nWherever the armies touch the land, it is turned in to a wasteland of thorns and brambles. \nAfter a war is fought, bad years are sure to follow ."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fd24-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 9, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 9, "short_name": "Tao Te Ching", "chroma:document": "Therefore, one who follows the true nature will und erstand the principle of cause and effect and \nshall not rely upon the strength of force. \nBy knowing the effect, thus one will not brag. \nBy knowing the effect, thus one will not boast. \nBy knowing the effect, thus one will not become arr ogant."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fd4c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 10, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 10, "short_name": "Tao Te Ching", "chroma:document": "By knowing the effect, although one has no choice, one still abides with the principle of cause \nand effect and does not resolve into force. \nWhen things reach their prime, they start to age an d decline. \nThis is the life that is diminishing and shall not reach the ultimate essence. \n \n \nChapter Thirty-one \n \nWeapons of war are instruments of disaster. \nThey are rejected by all beings. \nThus a person of Tao will not dwell upon them. \nAccording to the ancient custom of Ying and Yang, \nA man of virtue values the left which is represente d by Yang. \nAnd a man of war values the right which is represen ted by Ying. \nWeapons are instruments of evil, and are not valued  by a man of virtue. \nThey are only used as the last resort to attain pea ch when all else have failed. \nIf their use is necessary, it is best to employ wit h calmness and tranquility. \nEven it if means victory, it is not something pleas ant. \nThose who rejoice over the victory, enjoy killing."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fd74-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 10, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 10, "short_name": "Tao Te Ching", "chroma:document": "He who delights in killing will not be favored by t he people and shall not bring harmony to the \nworld. \nIt is the ancient custom to favor happy events to t he left as represented by yang. \nWhile on sad occasions, it is favored to the right as represented by Ying. \nWhen this rite is applied in the army, \nThe lieutenant general takes the place of the left,  \nAnd the commander-in-chief takes the place of the r ight. \nThis indicates that war is treated as if it is a fu neral service; \nFor many lives had been killed and hence should be mourned with sorrow. \nTherefore, although a victory was won, \nIt is treated like funeral rite. \n \n \nChapter Thirty-two \n \nThe universal Tao has no name. \nAlthough It appears in the plainest and may seem sm all, \nIt is inferior to nothing. \nIf the kings and marquises can abide by the Great T ao, \nAll beings shall act as guests and submit to them. \nHeaven and earth will then be in harmony and shall descend sweet dew."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fd9c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 10, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 10, "short_name": "Tao Te Ching", "chroma:document": "People will not require command and orders, \nYet can treat each other equally with peace. \nWhen Tao is manifested, names were given for the pu rpose of distinction. \nBut one must know how to attain the original purene ss in order to avoid danger and disaster. \nTao exists in the universe like the rivers and stre ams that lead to the ocean."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fdc4-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 11, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 11, "short_name": "Tao Te Ching", "chroma:document": "Chapter Thirty-three \n \nOne who knows other people is wise. \nOne who knows himself is enlightened. \nTo overcome others is strong. \nTo overcome oneself is the will of power. \nOne who is contented is rich. \nOne who is determined has the strength of will. \nThose who embrace their true nature shall long live . \nHe who is enlightened with the original nature,  \nAlthough dies physically, is eternally united with the everlasting Tao. \n \n \nChapter Thirty-four \n \nThe great Tao is ever present. \nIt can adjust Itself to everything. \nAll things live by It, and It does not deny them. \nWhen Its work is accomplished, It does not claim po ssession. \nIt gives great love to nurture all things and all l ives, but dominates not. \nThe true void of Tao has no desires and may seem sm all. \nYet all things entrust their lives to It and It doe s not act as their master. \nThis may be recognized as \u201cthe Great.\u201d \nBecause a saint does not restrict himself with the greatness, \nHence his greatness is accomplished."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fdec-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 11, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 11, "short_name": "Tao Te Ching", "chroma:document": "Chapter Thirty-five \n \nHe who embraces the Great Tao shall be the guidance  of the world. \nBy following him, the world will not be harmed and will be rendered with peace and harmony. \nPleasures and delicacy can only attract passers-by to stay temporarily. \nThe teaching of Tao is plain without extraordinary appearances. \nIt can not be seen, \nIt can not be heard, \nIt can not be depleted or exhausted. \n \n \nChapter Thirty-six \n \nIt desire shall conceal true self, \nTrue self will manifest itself even more. \nIf desire shall weaken true self, \nTrue self will strengthen itself even more. \nIf desire shall abandon true self,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fe14-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 12, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 12, "short_name": "Tao Te Ching", "chroma:document": "True self will prosperous even more. \nIf desire shall deprive true self, \nTrue self will give even more. \nThis is known as the enlightened nature that is sub tle yet profound. \nGentleness overcomes strength, and the meek overcom es the strong. \nJust as fish live in deep water and cannot survive after being taken out of the depths. \nAnd the powerful weapons of a country should not be  displayed, \nJust like one\u2019s true nature cannot be revealed to b e seen. \n \n \nChapter Thirty-seven \n \nThe everlasting Tao acts according to the natural W ay. \nTherefore there is nothing that It will not accompl ish. \nIf kings and the nobilities can abide by their true  nature and follow the great Tao,  \nAll things shall be reformed naturally. \nIf during the process of reform, desires arouse. \nI shall overcome with the simplicity of original na ture. \nWith the simplicity of true nature, there shall be no desire. \nWithout desire, one\u2019s original nature will be at pe ace."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fe3c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 12, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 12, "short_name": "Tao Te Ching", "chroma:document": "And the world will naturally be in accord with the right Way. \n \n \nChapter Thirty-eight \n \nA man of superior virtue is not conscious of being virtuous, hence is truly virtuous. \nA man of inferior virtue performs for the purpose o f virtue, hence he is not virtuous. \nA man of superior virtue acts without action, and p erforms with his true nature. \nA man of inferior virtue acts with intentional effo rt. \nA man of superior kindness acts a natural act. \nA man of superior justice acts with righteousness a nd feelings for others. \nA man of superior etiquette acts according to his t rue self, hence no one responds to him by \nmoving away. \nThere, when Tai is lost, there is Te (virtue). \nWhen Te is lost, there is humanity. \nWhen humanity is lost, there is justice. \nWhen justice is lost, there is etiquette. \nEtiquette becomes prevalent when people fail to be sincere and honest. \nHence, chaos begins. \nA person of knowledge and self-opinion will be hind ered from the enlightenment of Tao."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fe64-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 12, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 12, "short_name": "Tao Te Ching", "chroma:document": "Thus, this is the beginning of ignorance! \nTherefore, one who cultivates himself with Tao, \nEmbraces the original nature and indulges not in se nsual nature. \nHe abides by the fundamental Oneness and indulges n ot in sensory pleasures. \nThus, abandon those desires and abide by this true essence of Tao."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fe8c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 13, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 13, "short_name": "Tao Te Ching", "chroma:document": "Chapter Thirty-nine \n \nIn the beginning, there were those who attained the  Oneness; \nHeaven, by attaining the Oneness became clear; \nEarth, by attaining the Oneness became peaceful; \nSpirit, by attaining the Oneness became divine; \nTrue nature is like an empty valley, and by attaini ng the Oneness, \nIt became fully productive. \nAll things, by attaining the Oneness became alive. \nEmperors and nobilities, by attaining Oneness can b ring peace and prosperity to the world. \nAll these are the results of achieving Oneness. \nHeaven, without clarity would crack. \nEarth, without peace would quake. \nSpirit, without divinity would be powerless. \nTrue nature, without productivity would result in e xhaustion of life. \nAll things, without life essence would perish. \nEmperors, without Oneness to exalt them to nobility , would stumble and fall. \nThus, honor is based on humbleness. \nThe high builds its foundation upon the low."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994febe-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 13, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 13, "short_name": "Tao Te Ching", "chroma:document": "Therefore, the kings and nobles call themselves \u201cth e solitude,\u201d \u201cthe unworthy,\u201d and \u201cthe \nvirtueless.\u201d \nIs this not the reason why they base their honor up on humbleness? \nHence, the highly honored do not regard themselves as nobles and have no wish to be self-\ncentered to think nobly of themselves as a piece of  jade nor to think lowly of others as a lump of \nstone. \n \n \nChapter Forty \n \nWhen Tao is in action, one\u2019s worldly nature can be reversed to the true nature. \nGentleness is the way of application of Tao. \nAll things in the world originate from the manifest ation of Tao, \nThe manifestation of Tao is the form of being, \nWhich originates from the non-being of the void, th e Great Tao. \n \n \nChapter Forty-one \n \nWhen a superior man heard of Tao, \nHe cultivates himself diligently. \nWhen an average man heard of Tao, \nHe is doubtful, vague and would give up halfway. \nWhen an inferior man heard of Tao, \nHe laughs and thinks of It as foolish. \nIf Tao is not being laughed at,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fee6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 14, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 14, "short_name": "Tao Te Ching", "chroma:document": "It is not the Great Tao. \nThus, there is a traditional saying of, \nOne who is enlightened with Tao may appear foolish.  \nHe who is advancing in Tao may appear to withdraw. \nGreat Tao is plain and simple which can adapt to al l circumstances, although It may seem \nuneven and rough. \nA man of superior virtue is like an empty, receptiv e valley. \nA man of innocence may appear to be disgraced. \nA man of great virtue appears to be deficient.  \nA man who practices Tao and actively achieves great  merits may appear gentle and meek. \nA man who follows his true self may appear to be ch angeable. \nGenerosity has no rough angels. \nGreat achievement is time consuming, and is slow to  complete. \nGreat tone has no sound. \nGreat Tao is formless, \nIt is invisible and has no name. \nIt benefits all and fulfills all. \n \n \nChapter Forty-two \n \nTao gives birth to one. \nOne gives birth to two. \nTwo gives birth to three. \nThree gives birth to all things and all beings."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994ff04-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 14, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 14, "short_name": "Tao Te Ching", "chroma:document": "All beings bear the negative physical form which is  represented by Ying, and embrace the \npositive true nature which is represented by Yang. \nWith the union of these two, they arrive at a state  of harmony. \nMen dislike to be \u201cthe solitude,\u201d \u201cthe unworthy,\u201d a nd \u201cthe virtueless,\u201d \nYet the Lords and nobles call themselves these name s. \nHence, things are benefited by being humble, and da maged by profiting. \nWhat the ancients had taught, I shall also teach as  such: \nA man of violence who is in disharmony between Ying  and Yang that is the physical body and \ntrue self, shall die of an unnatural death. \nThis is the essential of my teaching. \n \n \nChapter Forty-three \n \nThe softest of all things can overcome the hardest of all things. \nRegardless of being or the non-being, they all have  to return to the empty void to express their \ngentleness. \nThus, I have learned the benefits of natural action s without personal desires."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994ff2c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 14, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 14, "short_name": "Tao Te Ching", "chroma:document": "Very few can understand the value of wordless teach ing and due act of natural Way."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994ff54-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 15, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 15, "short_name": "Tao Te Ching", "chroma:document": "Chapter Forty-four \n \nFame and life, which one is of intimacy? \nLife and wealth, which one is of importance? \nTo gain one but to lose the other, which is of harm ? \nTherefore, if one\u2019s desires are great, one would re sult in exhaustion. \nOverstock shall result in heavy loss. \nHe who is contented will not suffer disgrace. \nHe who knows his true nature will not incur danger.  \nIt is in this Way that one can long endure. \n \n \nChapter Forty-five \n \nGreat achievement appears to be inadequate, yet its  use is never exhausted. \nGreat fullness appears to be void, yet its use is b oundless. \nGreat honesty may seem to be accused of wrong doing . \nGreat mastery appears to be clumsy. \nGreat eloquence may seem to be inarticulate. \nMovement can overcome chill. \nTranquility can overcome heat. \nPeace and calmness is the Way to guide the world. \n \n \nChapter Forty-six \n \nWhen the world lives in accord with Tao, \nFine walking horses can be retired form plowing the  field."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994ff7c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 15, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 15, "short_name": "Tao Te Ching", "chroma:document": "When the world fails to live in accord with Tao, \nEven pregnant mares are used as war horses, \nAnd were forced to breed in the battlefield. \nThe greatest crime is to have too much desire. \nThe greatest disaster is not to find contentment. \nThe greatest mistake is to desire for endless posse ssion. \nHence, when one is gratified with self-contentment,  \nTrue contentment can then long endure. \n \n \nChapter Forty-seven \n \nTao exists in one\u2019s own true self. \nIt cannot be found outside of one\u2019s true nature. \nHence, there is no need to leave the house to take journey in order to know the world. \nThere is no need to look outside of the window to s ee the nature of Tao. \nThe further one departs from Tao, the less one will  be able to know. \nTherefore a saint is wise to know without seeking f or It."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994ffa4-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 16, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 16, "short_name": "Tao Te Ching", "chroma:document": "He is wise to understand without seeing It. \nHe is wise to accomplish according to the Natural W ay. \n \n \nChapter Forty-eight \n \nIn pursuing knowledge, one learns with intellect an d desires. \nTherefore one\u2019s knowledge is accumulated day after day. \nIn pursuing Tao, one is enlightened with the true n ature and thus diminishes daily one\u2019s worldly \ndesires and knowledge. \nThe continuous depletion of one\u2019s desires persists until one acts accordingly to the natural Way. \nBy acting without personal intention enables one to  accomplish all things. \nTherefore, to rule over the world, \nOne must act naturally without personal desires. \nIf one pursues with extreme effort, one shall fail to rule the world. \n \n \nChapter Forty-nine \n \nThe saint has no set mind, \nHe regards the wish of the people as his own wish. \nHe is kind to the kind, he is also kind to the unki nd. \nThis is the true virtue of kindness. \nThe saint trusts those who are trustworthy. \nHe also trusts those who are not trustworthy."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994ffcc-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 16, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 16, "short_name": "Tao Te Ching", "chroma:document": "This is the true virtue of trust. \nThe saint conducts himself in the world by harmoniz ing with all beings to be at one. \nThe worldly people thus look up to him attentively with their eyes and ears. \nAnd the saint treats the people like a loving mothe r who loves her children unconditionally. \n \n \nChapter Fifty \n \nMen enter this world with life and leave this world  with death. \nThose who work hard for living and longevity are co mprised of one-third of the people. \nThose who are leading their life towards death are comprised of another one-third. \nThose who live with indulgence in passion and desir es shall harm their life and invite death. \nThis is comprised of the final one-third of the peo ple. \nWhy is this so? \nIt is because men are over-concerned with pleasures  of life and hence exhaust themselves with \nhard work of desires of greed. \nThe wise one who knows how to nourish life with the  Nature Tao,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f994fff4-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 16, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 16, "short_name": "Tao Te Ching", "chroma:document": "When he travels, will not encounter fierce animals such as wild buffalos and tigers. \nWhen he is engaged in the battlefield, will not be harmed by the weapons. \nThe horns of the wild buffalos are powerless agains t him. \nThe claws of the tigers are useless against him."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995001c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 17, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 17, "short_name": "Tao Te Ching", "chroma:document": "The weapons are of no avail towards him. \nWhy is this so? \nIt is because the wise one follows the great Tao an d cultivates himself accordingly. \nHence, a man of Tao will not perish. \n \n \nChapter Fifty-one \n \nTao gives birth to all things. \nAnd Te (virtue) nurtures them. \nMatter shapes them. \nThe natural environment matures them. \nTherefore, all things abide by Tao and honor Te. \nAlthough Tao deserves reverence and Te deserves hon or, \nThey are not demanded by decree, \nBut is a result of the Nature Way. \nHence, Tao gives life to all beings and Te nurtures , grows, fosters, develops, matures, supports, \nand protects them. \nTao gives birth to life and yet claims no possessio n. \nIt gives support without holding on to the merit. \nIt matures them but does not take control of. \nThis is called the Mystic Te. \n \n \nChapter Fifty-two \n \nThe beginning of the universe is Tao, \nIt is the mother of all. \nBy knowing the Mother, we will know her creations."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950044-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 17, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 17, "short_name": "Tao Te Ching", "chroma:document": "By knowing the creation of all lives, one can then return to the origin and abide by the Mother. \nIt is in this way that although the body dies, the spiritual nature will not perish. \nTo abide by the Mother of Tao is to keep guard on o ne\u2019s sensory desire and shut the doors of \ntemptation so as to prevent one from pursuing outwa rds. \nThus, by doing so one\u2019s whole life may be preserved  from exhaustion and pains. \nHowever, if on the contrary one indulges oneself in  the pleasure of desire and opens the door of \ntemptation to pursue outwards, \nThen one\u2019s true nature will be lost and hence is be yond rescuing. \nThose who are aware of the essence of the original nature are said to be enlightened. \nThose who abide by the gentleness of Tao are said t o be strong. \nThose who employ the glory of Tao, \nAnd were able to return to the true nature, are ens ured of no distress and is said to embrace the \nNature Tao. \n \n \nChapter Fifty-three"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995006c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 18, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 18, "short_name": "Tao Te Ching", "chroma:document": "If I were to have the very slight insight, \nI would live in accordance with the Great Tao. \nMy only fear is, to go astray from Tao while spread ing it. \nGreat Tao is smooth and plain, yet people prefer th e devious bypaths. \nHence, the government is corrupted with luxury and splendor. \nThe people were exhausted with labor and left the f ields to be wasted and the granaries depleted. \nUnder such practices, the officials would wear fine  clothes,  \nCarry sharp swords and indulge themselves in good f ood and drinks. \nThey crave with greed to possess great wealth. \nSuch is said to commit the crime of robbery and cer tainly is not the Way of Tao. \n \n \nChapter Fifty-four \n \nOne who cultivates himself with Tao, \nFirmly establishes his virtue. \nHe holds on faithfully to the Great Oneness, \nAnd is honored for generations ever after. \nCultivate oneself with the Oneness, Tao and the vir tue is genuine. \nCultivate a family with the Oneness, Tao and the vi rtue is in surplus."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950094-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 18, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 18, "short_name": "Tao Te Ching", "chroma:document": "Cultivate an entire village with the Oneness, Tao a nd the virtue is enduring. \nCultivate a whole nation with the Oneness, Tao and the virtue is luxuriant. \nCultivate the whole world with the Oneness, Tao and  the virtue is universal. \nHence, by cultivating oneself, thus gains insight i nto one\u2019s true virtue. \nBy cultivating a family, thus gains insight into a loving family. \nBy cultivating a village, thus gains insight into a  harmonious village. \nBy cultivating a nation, thus gains insight into th e extensive benefits for the people. \nBy cultivating the whole world, thus gains insight into the universal peace that embrace all \nbeings. \nHow do I know that the world is so? \nIt is through this Way. \n \n \nChapter Fifty-five \n \nOne who preserves Te (virtue) in fullness, \nIs to be compared to an innocent infant. \nHence, no poisonous insects will sting him. \nNo wild beasts will attack him. \nNo birds of prey will pounce upon him. \nIn governing one\u2019s life, learn from an infant as su ch:"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99500bc-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 18, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 18, "short_name": "Tao Te Ching", "chroma:document": "Its bones are soft, its tendons are tender, yet its  grip is firm. \nNo knowing the unity of male and female, \nYet the infant\u2019s sexual organ is aroused. \nThis is because its life essence is pure and comple te. \nCrying all day, yet the infant\u2019s voice does not tur n hoarse."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99500e4-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 19, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 19, "short_name": "Tao Te Ching", "chroma:document": "Such is the perfect harmony. \nTo know harmony is called \u201cEverlasting.\u201d \nTo know everlasting is called \u201cEnlightenment.\u201d \nTo overprotect one\u2019s life is called \u201cIll omen.\u201d \nTo let one\u2019s mind follow the emotional impulse is c alled \u201cCompulsion.\u201d \nWhen things reach their prime they start to age and  decline. \nThis is the life that is diminishing, which shall n ot reach the ultimate essence. \n \n \nChapter Fifty-six \n \nThe wise does not speak. \nHe who speaks is not wise. \nKeep silent and close one\u2019s mouth. \nKeep guard on one\u2019s sensory organs. \nRound off one\u2019s edges. \nUntie the entangled. \nHarmonize with the glory. \nMix with the lowliness. \nThis is called the Mystic Unity. \nBecause the wise is unified with all and has no dis tinction, \nThus, one cannot get close to him, \nNor can one keep far away from him, \nOne cannot benefit him, \nNor can one harm him, \nOne cannot honor him, \nNor can one disgrace him. \nTherefore, he is honored by the whole world. \n \n \nChapter Fifty-seven"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995010c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 19, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 19, "short_name": "Tao Te Ching", "chroma:document": "Govern a nation with the right principle, \nFight a battle with the tactics of surprise, \nRule over the world with peace and natural effort. \nHow do I know that this so? \nBy the following: \nThe more prohibitions that are imposed on people, \nThe poorer the people become. \nThe more sharp weapons the people possess, \nThe greater is the chaos in the country. \nThe more clever and crafty the people become,  \nThe more unusual affairs occur. \nThe more laws and regulations that exist, \nThe more thieves and brigands appear. \nHence, the saint declares:"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950134-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 20, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 20, "short_name": "Tao Te Ching", "chroma:document": "I act effortlessly with the Way of Tao, \nThus, people transform themselves naturally. \nI love tranquility and peach, \nThus, people naturally follow the right Way. \nI do not exhaust people with labor, \nThus, people naturally are wealthy. \nI have no personal desires, \nThus, people naturally are innocent and simple. \n \n \nChapter Fifty-eight \n \nWhen the government is dull, \nPeople are simple and sincere. \nWhen the government is complex and stringent, \nPeople are cunning and shall cause trouble. \n \nCalamity is what blessings depend upon. \nIn blessings there hides the calamity. \nWho knows the ultimate end of the cycle of calamity  and blessings? \nIs there no true principle that exists? \nThe normal may revert and become unusual. \nThe good may revert and turn into evil. \nLong indeed, man has been under such delusion. \nTherefore, the saint abides by firm principle and d oes not depart from it. \nHe is honest and not mean. \nHe is upright and not rue. \nHe is honored and not eminent."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995015c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 20, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 20, "short_name": "Tao Te Ching", "chroma:document": "Chapter Fifty-nine \n \nIn governing one\u2019s life and serving the nature, \nThere is nothing better than to follow the Way of s implicity. \nSimplicity is to restrain one\u2019s desires. \nTo restrain one\u2019s desires is to practice the virtue  of Nature Way. \nBy practicing the virtue of Nature Way, \nOne is capable to accomplish anything. \nWith the ability to accomplish anything,  \nOne can achieve the infinite realm. \nBy achieving the infinite realm, \nOne can then become a true leader of a nation. \nTo govern a nation with the Law of Nature is to be long enduring. \nThis is regarded as a profound and firm foundation of the everlasting Tao."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995018e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 21, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 21, "short_name": "Tao Te Ching", "chroma:document": "Chapter Sixty \n \nRuling a great nation is like frying small fish. \nWhen they are over stirred, they will break into pi eces. \nGuide the world with Tao, \nThen the spiritual beings would lose their power. \nIt is in fact not that the spiritual beings had los t their power, \nBut that their spiritual power cannot harm people, \nBut that the true nature of the saint has harmonize d with the spiritual power and hence will cause \nno harm. \nSince they both do not harm each other, \nTherefore they will harmonize with the true virtue to embrace the Oneness, Tao. \n \n \nChapter Sixty-one \n \nA great nation rules by placing itself in a lowly p osition like the rivers that flow into the low \nregions of ocean. \nHence, people will naturally be faithful to their c ountry. \nMother nature always stays calm and quiet to overco me the unrest. \nIt takes the lowly position to be in peace. \nThus, if a great nation can lower itself to deal wi th a smaller nation,  \nThen it shall win the heart of the people."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99501b6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 21, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 21, "short_name": "Tao Te Ching", "chroma:document": "And the smaller nation will willingly merge with th e great nation. \nAnd if the smaller nation can lower itself to deal with the great nation,  \nThen it shall win the trust and be accommodated as a part of the great nation. \nTherefore, be it to take a lowly position to win ov er or to take a lowly position to be \naccommodated; \nThe great nation only wishes to unite and shelter a ll the people,  \nWhile the small nation only wishes to be a part of the nation to serve it. \nNow that both are granted with what they wish for, \nIt is only natural for the \u201cGreat\u201d to put itself in  a lowly position. \n \n \nChapter Sixty-two \n \nTao is the wonder of all creations. \nIt is a treasure for those who are kind. \nIt can also protect those who are not kind. \nWords of Tao can benefit all people. \nIts action can guide people to follow the right Way . \nThose who have gone astray, the all-forgiving Tao w ill not abandon them."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99501de-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 21, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 21, "short_name": "Tao Te Ching", "chroma:document": "Therefore, it is better to embrace this precious Ta o than to be crowned as kings or appointed as \nministers or to possess wealth and fine horses. \nSo why did the ancients value and honor this Tao? \nIt is because \u201cThose who seek will attain, those wh o offended will be forgiven.\u201d"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950206-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 22, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 22, "short_name": "Tao Te Ching", "chroma:document": "Thus, It is the greatest honor in the world. \n \n \nChapter Sixty-three \n \nAct without personal desire. \nManage without intentional concern. \nTaste without desire of the flavor. \nHold the same regard for big or small, abundant or little and reward the unkind with kindness. \nPlan for the difficult while it is easy. \nAct upon the great from the beginning of the minute . \nAll difficult affairs must be taken care of when th ey are easy. \nAll great accomplishments must be performed from th e small tasks. \nHence, a saint does not strive to do something grea t. \nAnd as a result he is able to accomplish the great.  \nHe who makes promises easily seldom keeps his words . \nHe who constantly regards things as easy shall resu lt in difficulty. \nTherefore, the saint is aware of the difficulties a head and hence is cautious in managing affairs \nwhile they are sill easy and small to prevent resul ting into problems. \n \n \nChapter Sixty-four \n \nIt is easy to preserve when things are stable."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995026a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 22, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 22, "short_name": "Tao Te Ching", "chroma:document": "It is easy to plan ahead when things have no yet oc curred. \nIf one waits until the affair has begun, \nThen the situation is as brittle as ice that easily  cracks and is fragile that easily shatters. \nTake actions before things occur. \nManage before things get out of order. \nA huge tree grows from a tiny sprout; \nA nine-story high terrace is built from heaps of ea rth. \nA journey of thousand miles begins from the first s tep. \nHe who acts with desire shall fail. \nHe who tries to possess shall lose. \nTherefore, the saint acts without effort and so he does not fail. \nHe is not eager to possess and so he does not lose.  \nMost people fail when they are near completion. \nIf one can be cautious from beginning to end, then he will not fail. \nThus a saint pursues what people do not pursue. \nHe does not value the hard-to-get objects. \nHe learns what people do not learn and avoids the f aults in order to restore his true nature."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995029c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 22, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 22, "short_name": "Tao Te Ching", "chroma:document": "He follows the course of nature to benefit all thin gs and dares not go astray from the right Way, \nTao. \n \n \nChapter Sixty-five"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99502ce-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 23, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 23, "short_name": "Tao Te Ching", "chroma:document": "The ancient Tao cultivators, \nDid not lead people to acquire knowledge to be tric ky, \nBut to guide them to restore their simplicity and i nnocence. \nThe reason people are difficult to be governed is b ecause they are clever and witty. \nTherefore, he who rules a nation with tactics and w its shall do harm to the country. \nHe who does not rule with such is the nation\u2019s bles sing. \nTo know these two principles is to know the rule of  nature. \nTo know the rule of nature is called Mystic Te (Mys tic Virtue). \nMystic Te is profound and far-reaching. \nIt can guide all things to return to their original  nature, \nAnd thus great harmony can be achieved. \n \n \nChapter Sixty-six \n \nThe reason that river and ocean can be the Lords of  all valley is because they are located in the \nlowly position. \nTherefore, the saint humbles himself to serve all p eople. \nAnd he leads the people by putting himself last for  the sake of the people\u2019s welfare. \nThus, although he rules above the people,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99502f6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 23, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 23, "short_name": "Tao Te Ching", "chroma:document": "The people do not feel him as a burden. \nAlthough he leads in front of the people, \nThe people do not feel him as a threat. \nHence, the world supports him with no objection. \nThis is because he does not contend, \nTherefore, he is above all competition. \n \n \nChapter Sixty-seven \n \nThe whole world says the Tao that I have attained i s so great that It seems unreal. \nBecause It is indeed so great, thus It seemed unrea l. \nIf It were real, It would have been insignificantly  small. \nI have Three Treasures that I hold and guard. \nThe first is Kindness. \nThe second is Simplicity. \nThe third is Humbleness. \nWith Kindness, one can be courageous. \nWith Simplicity, one can be generous. \nWith Humbleness, one can be the lead to provide gui dance. \nNow, if one abandons kindness and yet tries to be c ourageous, \nIf one abandons simplicity and yet tries to be gene rous. \nIf one abandons humbleness and yet tries to lead as  guidance, \nHe is doomed to perish."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995031e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 23, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 23, "short_name": "Tao Te Ching", "chroma:document": "One who fights a battle with kindness shall win."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950346-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 24, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 24, "short_name": "Tao Te Ching", "chroma:document": "One who keeps guard with kindness shall secure. \nEven the great nature shall save him and protect hi m with kindness. \n \n \nChapter Sixty-eight \n \nA faithful Tao cultivator does not use force. \nA good warrior does not lose his temper. \nA great conqueror does not challenge others. \nA good leader is humble. \nThis is called the virtue of peace with no contenti on. \nThis is also regarded as competence to make good us e of the effort of people. \nSuch is regarded as achieving harmony with nature. \nSuch is the perfect Oneness of true nature. \n \n \nChapter Sixty-nine \n \nIn warfare, there is a saying of such strategy: \nI would rather take a defensive position than to ma ke an initial offensive move. \nI would rather withdraw a foot than to march forwar d one inch. \nSuch is called to advance without advancement; \nTo defeat without arm force; \nTo fight as if there were no enemy; \nTo carry weapons as if there were no weapons and th us no need for the use of weapons."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995036e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 24, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 24, "short_name": "Tao Te Ching", "chroma:document": "There is no greater disaster than to underestimate the enemy. \nTo do so may cost one to lose his valuable life. \nTherefore, when two armies engage in a battle, \nThe party that feels the sorrow of killing shall wi n. \n \n \nChapter Seventy \n \nMy words of Tao is easy to understand and to practi ce. \nHowever, the world can neither understand nor pract ice them. \nIn my words of Tao, there is the subtle truth. \nIn my deeds, there is the Way of Tao. \nBecause people do not understand these, \nTherefore they do not understand me. \nThose who know me are few. \nHence, the essence of Tao appears to be more honora ble and precious. \nThus, a saint may dress in ordinary coarse clothing , \nYet has a heart of gem with the true essence within . \n \n \nChapter Seventy-one"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950396-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 25, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 25, "short_name": "Tao Te Ching", "chroma:document": "One who knows what people do not know, \nIs a person of enlightenment. \nOne who pretends to know what he is ignorant of, is  at fault. \nHe who is aware of what he does not know, shall not  be at fault. \nTherefore, a saint is flawless for he is aware of w hat he truly knows and what he knows not, \nhence he is flawless. \n \n \nChapter Seventy-two \n \nWhen people do not respect the authority, \nThere shall be great misfortune. \nDo not interfere with the people\u2019s livelihood. \nDo not despise their living. \nBecause there is no detest against the people, \nTherefore the people do not detest against the auth ority. \nThe saint realizes his true nature and hence \nDoes not distinguish himself. \nHe has a sense of self-respect and thus does not ex alt himself. \nTherefore, he rejects those that are self-distingui shed and self-exalted. \nAnd abides by these that are self-awareness and sel f-respect. \n \n \nChapter Seventy-three \n \nHe who is brave in being daring, acts recklessly an d shall be killed."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99503d2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 25, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 25, "short_name": "Tao Te Ching", "chroma:document": "He who is brave but acts cautiously and kindly shal l live. \nOf these two, one is beneficial while the other is harmful. \nWhat nature wishes, who may know what the reasons a re? \nThus, the saint is aware of the subtlety and profou ndness of the Nature\u2019s Way,  \nSo he takes great caution in practicing It. \nThe Tao of Nature, \nDoes not contend, yet easily wins. \nDoes not speak, yet always responds. \nDoes not summon, yet all things gather. \nDoes not contemplate as if at ease, \nYet all plans were devised perfectly. \nThe Law of Nature is like a giant web, \nAlthough sparsely meshed, nothing can slip through.  \n \n \nChapter Seventy-four \n \nWhen people do not fear death, \nThere is no use trying to threaten them with death."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99503fa-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 26, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 26, "short_name": "Tao Te Ching", "chroma:document": "If people value their lives, and those who break th e law were being executed, \nThen who would dare to commit criminal act? \nThe life and death of all beings are handled by the  executioner of Nature. \nThose who substitute the nature executioner to kill , \nIs like replacing the master carpenter to chop the wood. \nOne who substitutes the master carpenter to chop th e wood, \nRarely does not hurt his hands. \n \n \nChapter Seventy-five \n \nPeople starved because the ruler taxed too heavily.  \nPeople are difficult to be ruled,  \nBecause the ruler governs with personal desire and establishes too many laws to confuse the \npeople. \nTherefore the people are difficult to be ruled. \nPeople take death lightly,  \nBecause the ruler pursues after luxurious life and depletes the people. \nTherefore the people take death lightly. \nOne who does not value his life with self-desire, t ruly cherishes his life. \n \n \nChapter Seventy-six \n \nWhen a man is alive, he is soft and supple."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950422-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 26, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 26, "short_name": "Tao Te Ching", "chroma:document": "When he dies, the body becomes hard and stiff. \nWhen a plant is alive, it is soft and flexible. \nWhen it is dead, it becomes dry and brittle. \nTherefore, hard and rigid shall lead to death. \nSoft and gentle shall lead to life. \nThus, a strong army with rigid force shall not win.  \nA thick and big tree will be cut down for its use. \nThe big and strong will take an inferior position. \nThe soft and gentle will take superior position. \n \n \nChapter Seventy-seven \n \n \nThe Tao of Nature is like stretching a bow. \nWhen the stretch is too high, it needs to be presse d down. \nWhen the stretch is too low, it needs to be raised high. \nThe excess will be reduced. \nThe deficient will be replenished. \nThe Tao of Nature is to reduce the excessive and to  replenish the insufficient. \nThe Tao of man, however is otherwise."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995044a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 27, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 27, "short_name": "Tao Te Ching", "chroma:document": "It takes from the needy to serve those who already have a surplus. \nWho can spare one\u2019s surplus to serve the world? \nA person of Tao. \nThus, a saint acts without holding on to the achiev ements. \nHe accomplishes but does not claim for credit. \nHe has no desire to distinguish himself. \n \n \nChapter Seventy-eight \n \nThere is nothing in this world that is softer and m eeker than water. \nEven those that can conquer the strong and hard, \nAre still not superior than water. \nNothing can substitute it. \nHence, what is soft can overcome the strong. \nWhat is gentle can overcome the strength. \nThis is known by the world. \nHowever, people cannot put it into practice. \nTherefore, the saint said as follow: \nHe who can take the disgrace of a nation, \nIs said to be the master of the nation. \nHe who can bear the misfortune of a nation, \nIs said to be the ruler of the world. \nTruthful words may seem to be the reverse of worldl y practices. \n \n \nChapter Seventy-nine"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950472-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 27, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 27, "short_name": "Tao Te Ching", "chroma:document": "When a great resentment has resulted, \nEven if one tries to reconcile and make peace, \nThere is bound to leave some remaining resentment. \nThus, how can this be considered as a good settleme nt? \nTherefore, a saint cultivates himself with introspe ction and self-discipline without blaming others \nfor faults. \nThis is like the ancient custom which acts by holdi ng on to the left part of the tally as a debtor \nthat demands nothing from others. \nHence, a person of virtue acts as if he were the de btor. \nAnd a person without virtue acts as if he were the creditor that demands only from others. \nThe Tao of Nature is impersonal which makes no exce ption to anyone. \nIt always assists those that are kind and virtuous.  \n \n \nChapter Eighty \n \nAn ideal nation is small and with few people. \nAlthough there are abundant weapons, there is no ne ed for the use."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995049a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 28, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 28, "short_name": "Tao Te Ching", "chroma:document": "Let the people cherish their life and not pursue af ter fame and wealth, \nSo that they have no intention to move to faraway p laces. \nAlthough there are boats and carriages, no one will  ride them. \nAlthough there are weapons and armors, there is no occasion to display them. \nLet the people return to the ancient simple life wh ere knotting ropes were used to record every \nevent. \nPeople would then enjoy the simple food, simple clo thing, and be contented with a simple life. \nAnd they shall live happily with the traditional cu stoms. \nNeighbors of the nations overlook one another in th e near distance. \nThe barks of dogs and crowing of cocks can be heard . \nYet people are so contented that they enjoy their l ife without ever visiting each other. \n \n \nChapter Eighty-one \n \nWords of truth are not pleasing. \nPleasing words are not truthful. \nThe wise one does not argue. \nHe who argues is not wise. \nA wise man of Tao knows the subtle truth, \nAnd may not be learned."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99504c2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Daoism/Tao_Te_Ching.pdf", "page": 28, "name": "Tao Te Ching", "domain": "Daoism", "url": "https://www.with.org/tao_te_ching_en.pdf", "page_number": 28, "short_name": "Tao Te Ching", "chroma:document": "A learned person is knowledgeable but may not know the subtle truth of Tao. \nA saint does not possess and accumulate surplus for  personal desire. \nThe more he helps others, the richer his life becom es. \nThe more he gives to others, the more he gets in re turn. \nThe Tao of Nature benefits and does not harm. \nThe Way of a saint is to act naturally without cont ention. \n \n \n\u7d93\u5178\u539f\u6587     \u4e2d\u6587\u4e2d\u6587\u4e2d\u6587\u4e2d\u6587    \n\u4e00\u8cab\u9053\u5e2b\u5c0a\u6148\u8a9e\u5404\u7d44\u7dda\u4ecb\u7d39\u4e00\u8cab\u7db2\u969b\u6240\u5728\u5730\u52d5\u614b\u5831\u5c0e\u7d93\u5178\u7814\u7a76     \n\u4e00\u8cab\u9053\u7c21\u4ecb  \n\u838a    \u5b50    \u9053 \u5fb7 \u7d93    \u516d\u7956\u58c7\u7d93     \u8ad6    \u8a9e \n\u5b5f    \u5b50    \u4e09 \u5b57 \u7d93     \u9053\u4e4b\u5b97\u65e8     \u79ae\u904b\u5927\u540c\u7bc7  \n\u91d1 \u525b \u7d93    \u5fc3    \u7d93  \u5f4c\u52d2\u6551\u82e6\u771f\u7d93   \u6731\u5b50\u6cbb\u5bb6\u683c\u8a00  \n\u5f1f \u5b50 \u898f    \u5927    \u5b78    \u4e2d    \u5eb8   \u7687\u6bcd\u8a13\u5b50\u5341\u8aa1  \n\u592a\u4e0a\u6e05\u975c\u7d93"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99504f4-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 0, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 0, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius      \n \ndraft, August 2005, R. Eno, Indiana University \n \n Book I \n \n1.1 The Master said:  To study and at due \ntimes practice what one has studied, is this not \na pleasure?  When friends come from distant \nplaces, is this not joy?  To remain unsoured when his talents are unrecognized, is this not a \njunzi? \n \n1.2 Master You said:  It is rare to find a per-\nson who is filial to his parents and respectful \nof his elders, yet who likes to oppose his rul-ing superior.  And never has there been one \nwho does not like opposing his ruler who has \nraised a rebellion. \n The junzi  works on the root \u2013 once the \nroot is planted, the dao is born.  Filiality and \nrespect for elders, are these not the roots of ren? \n \n1.3 The Master said:  Those of crafty words \nand ingratiating expression are rarely ren. \n \n1.4 Master Zeng said:  Each day I examine \nmyself upon three points.  In planning for oth-ers, have I been loyal?  In company with"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995051c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 0, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 0, "short_name": "Analects of Confucius", "chroma:document": "friends, have I been trustworthy?  And have I \npracticed what has been passed on to me? \n \n1.5 The Master said:  To guide a state great enough to possess a thousand war chariots:  be attentive to affairs and trustworthy; regulate expenditures and treat people as valuable; em-\nploy people according to the proper season. \n \n1.6 The Master said:  A young man should be filial within his home and respectful of eld-Notes \n \n1.1 \u2018The Master\u2019 refers to Confu-\ncius: Kongzi ( \u5b54\u5b50), or \u2018Master \nKong.\u2019 \nThere are three precepts \nhere; the \u2018punch line\u2019 is the last. \nJunzi (\u541b\u5b50): Originally \u2018a \nprince\u2019; used by the Analects  to \ndenote an ideal moral actor.  The \nterm is sometimes rendered \u2018gen-\ntleman\u2019, but has a more emphatic moral sense, and is left untrans-lated here.  At times it merely de-notes a ruler.  \nNOTE:  More detailed dis-\ncussions of key terms may be found in the online E574 Glossary .\n \n1.2 Master You (You Ruo \u6709\uf974)"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950544-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 0, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 0, "short_name": "Analects of Confucius", "chroma:document": "was a disciple.  For a brief time after Confucius\u2019s death, he took on the Master\u2019s role for the group of disciples. \n NOTE:  More details on \nthe major disciples are provided in \nthe Appendix below. \n Dao (\u9053):  The \u2018Way\u2019; the \nConfucian notion of the evolved moral & cultural pattern of past eras of sage governance.  Dao is \nalso a generic term for any fully \nconceived behavioral path. \nRen (\u4ec1):  The key moral \nterm in the Analects .  Rendered as \n\u2018humanity,\u2019 \u2018goodness,\u2019 etc.; its rich meaning is a mystery to many \nin the text, and defies translation. \n \n1.3  Duplicated at 17.17.  (When \npassages are duplicated in different books, it may signal independent editorial origins.) \n \n1.4  Master Zeng \u66fe\u5b50 is the disci-\nple Zeng Shen \uf96b, the youngest of"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995056c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 1, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 1, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 2 \n ers when outside, should be careful and trust-\nworthy, broadly caring of  people at large, and \nshould cleave to those who are ren.  If he has \nenergy left over, he ma y study the refinements \nof culture ( wen). \n \n1.7 Zixia said:  If a person treats worthy \npeople as worthy and so alters his expression, \nexerts all his effort when serving his parents, \nexhausts himself when serving his lord, and is trustworthy in keeping his word when in the \ncompany of friends, though others may say he \nis not yet learned, I would call him learned.  \n1.8 The Master said:  If a junzi  is not seri-\nous he will not be held in awe. \n If you study you will not be crude.   \nTake loyalty and trustworthiness as the \npivot and have no friends who are not like \nyourself in this. \nIf you err, do not be afraid to correct \nyourself. \n \n1.9 Master Zeng said:  Devote care to life\u2019s \nend and pursue respect for the distant dead; in"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950594-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 1, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 1, "short_name": "Analects of Confucius", "chroma:document": "this way, the virtue of the people will return to fullness. \n \n1.10 Ziqin asked Zigong, \u201cWhen our Master travels to a state, he always learns the affairs \nof its government.  Does he seek out the in-\nformation, or do people give it to him of their own accord?\u201d \n Zigong said, \u201cOur Master obtains this \ninformation by being friendly, straightforward, reverential, frugal, a nd modest.  The way our \nMaster seeks things is different from the way others do!\u201d  Confucius\u2019s major disciples.  \nThe fact that he is referred to as \n\u2018Master\u2019 in the Analects indi-\ncates that his own later disciples had a hand in the text.  (Zeng Shen\u2019s death is described in Book VIII.) \n \u2018Loyalty\u2019 ( zhong  \u5fe0) and \n\u2018trustworthiness\u2019 ( x\u00ecn \u4fe1) are \ncomplex concepts in the Ana-\nlects.  Loyalty involves taking \nothers\u2019 interests as central in \nyour conduct; trustworthiness means standing by one\u2019s word, \nor, more deeply, being a depend-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99505c6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 1, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 1, "short_name": "Analects of Confucius", "chroma:document": "able support for others.  Both could be rendered in some con-texts as \u2018faithfulness\u2019; occasion-ally, I have rendered x\u00ecn in that \nsense.  1.5  In Classical China, the size of feudal states was often ex-pressed in terms of chariot forces.  \u2018One thousand chariots\u2019 \ndenotes a mid-size state. \n Certain political issues important to the Classical era recur in the Analects ; employing \npeople in the proper season con-\ntrasts with the practice of pulling \npeasants from the fields in sum-mer to fight in war.   \n1.6  \u2018Refinements of culture\u2019 \ntranslates the term wen (\u6587), \nwhich is a key term in the Ana-\nlects.  Its basic sense is \u2018pattern\u2019, \nand it is applied in a variety of \nimportant ways. \n NOTE:  Elsewhere in this translation, wen is generally \ntranslated in its literal sense, \u2018pattern\u2019, most often referring to basic cultural norms of civiliza-\ntion that underlie li (on which, \nsee 1.12).  In many instances, \nuse of the word \u2018pattern\u2019 will signal a range of possible conno-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99505ee-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 2, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 2, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 3\n 1.11 The Master said:  When the father is \nalive, observe the son\u2019s intent.  When the fa-ther dies, observe the son\u2019s conduct.   \n One who does not alter his late father\u2019s \ndao for three years ma y be called filial.   \n \n1.12 Master You said:   \nIn the practice of  li,  \nharmony is the key. \n In the Dao of the kings of old, \n  This was the beauty. \n In all affairs, great and small, follow \nthis.  Yet there is one respect in which one does not.  To act in harmony simply because one understands what is harmonious, but not \nto regulate one\u2019s conduct according to li, in-\ndeed, one cannot act  in that way. \n 1.13 Master You said:  Trustworthiness is \nclose to righteousness: one\u2019s words are tested \ntrue.  Reverence is close to li:  it keeps shame \nand disgrace at a distance.  One who can ac-\ncord with these and not depart from his fa-ther\u2019s way \u2013 such a one may truly be revered. \n 1.14 The Master said:  A junzi  is not con-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950616-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 2, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 2, "short_name": "Analects of Confucius", "chroma:document": "cerned that food fill his belly, he does not seek \ncomfort in his residence.   \nIf a person is apt in conduct and cau-\ntious in speech, stays near those who keep to the dao and corrects himself thereby, he may \nbe said to love learning. \n \n1.15 Zigong said, \u201cTo be poor but never a \nflatterer; to be wealt hy but never arrogant \u2013\nwhat would you say to that?\u201d  The Master said, \u201cThat\u2019s fine, but not so \ngood as:  To be poor but joyful; to be wealthy \nand love li.\u201d tations, from \u2018civilization\u2019 to \n\u2018good breeding\u2019 or \u2018fine litera-\nture\u2019.  1.7  Zixia was a junior disciple, noted for his abilities with texts.  Note how this passage \nseems a gentle correction to the \none before.  The Analects  was \ncomposed by many hands over several centuries.  Some portions seem to bear the traces of a con-\nversation among differing view-\npoints within the Confucian \nschool. \n 1.8 This passage seems to string a set of aphorisms together.  Are \nthey truly related?  Should we"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995063e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 2, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 2, "short_name": "Analects of Confucius", "chroma:document": "read this as a single lesson, or a catalogue?  (The latter portions are duplicated at 9.25.)  \n1.9 Many passages in the Ana-\nlects seem directed at individual \naction, but suggest social or po-\nlitical consequences.    On the term \u2018virtue\u2019, see \n2.1. \n 1.10 Not much is known of the \ndisciple Ziqin \u5b50\u79bd.   \nZigong \u5b50\u8ca2 was a sen-\nior disciple from a merchant \nbackground.  He is reported to \nhave performed occasional dip-\nlomatic tasks in the state of Lu \ndespite having no office, because of his skills in speech. He is said to have becoming a rich man in later life. \n \n1.11 Duplicated at 4.20 (see the note there).  Why keeping to one\u2019s father\u2019s way ( dao) is criti-\ncal to filiality is unclear.  Pas-\nsage 19.18 may provide some \ninsight into what it entailed."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950666-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 3, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 3, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 4 \n  Zigong said, \u201cIn the Poetry  it says, \n  As though cut, as though chiseled,  \n As though carved, as though polished.   \nIs that what you mean?\u201d \n The Master said, \u201cAh, Si!  At last I \ncan talk about the Poetry with him.  I tell \nhim what came before and he understands \nwhat is coming next.\u201d \n \n1.16 The Master said:  Do not be concerned that no one may recognize your merits.  Be concerned that you may not recognize others.\n 1.12  Li (\uf9b6) refers to the body of \nreligious, political, and common \nceremonial forms that marked the Zhou cultural sphere as \u2018patterned\u2019 (wen ), or civilized.  Confucians \nbelieved that li had evolved, \nthrough sage trial and error, from the earliest leaders of previous dy-nasties to its apex in the initial cen-turies of the Zhou era.  (Li  may be \nsingular or plural.)  \n1.13  See 1.11.   \n \n1.15  In this conversation, in which \nZigong shows his knowledge of \nthe classical collection of songs, \nknown as the Poetry  (Shijing\u8a69\u7d93,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995068e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 3, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 3, "short_name": "Analects of Confucius", "chroma:document": "see 2.2). \nConfucius refers to him by \nthe name Si.  In ancient China, \nmost men possessed at least two personal names: a childhood name, by which their families addressed them, and a \u2018style\u2019 name, for pub-\nlic use, given to them at a puberty \nceremony called \u2018capping\u2019.  \u2018Zigong\u2019 is a style name; as a teacher, Confucius uses the\n inti-\nmate family name.  See the Ap-\npendix for more detail. \nMultiple names for people \ncreate a reading problem in the Analects .  I will use notes to try to \nkeep clear who is who.  \n1.16  Note how the themes of the \nopening and closing passages to this book serve as conceptual \u2018book ends\u2019."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99506b6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 4, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 4, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 5\n Book II \n \n2.1 The Master said:  When one rules by \nmeans of virtue ( de) it is like the North Star \n\u2013 it dwells in its place and the other stars pay \nreverence to it. \n \n2.2 The Master said:  There are three hun-dred songs in the Poetry , yet one phrase cov-\ners them all: \u201cThoughts unswerving.\u201d \n \n2.3 The Master said:  Guide them with policies and align them with punishments \nand the people will evade them and have no \nshame.  Guide them with virtue ( de) and \nalign them with li and the people will have a \nsense of shame and fulfill their roles.  2.4 The Master said:  When I was fifteen I \nset my heart on learning.  At thirty I took my \nstand.  At forty I was without confusion.  At \nfifty I knew the command of Tian.  At sixty I \nheard it with a compliant ear.  At seventy I \nfollow the desires of my heart and do not \noverstep the bounds.  \n2.5 Meng Yizi asked about filiality.  The \nMaster said, \u201cNever disobey.\u201d    Fan Chi was driving the Master\u2019s"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99506de-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 4, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 4, "short_name": "Analects of Confucius", "chroma:document": "chariot, and the Master told him, \u201cMeng Yizi \nasked me about filiality and I replied, \u2018Never \ndisobey.\u2019\u201d  Fan Chi said, \u201cWhat did you \nmean?\u201d  The Master sa id, \u201cWhile they are \nalive, serve them according to li.  When they \nare dead, bury them  according to li; sacrifice \nto them according to li.\u201d \n \n2.6 Meng Wubo asked about filiality.  The Master said, \u201cLet your mother and father Notes \n \n2.1  De (\u5fb7) is a key ethical term \nwith very flexible meaning, ac-\ncording to context.  The vague term \u2018virtue\u2019 is an imperfect fit, but flexible enough to serve.  \n2.2 \u2018The Poetry \u2019 refers to an an-\nthology of popular and court songs \nlargely compiled during the pre-Classical era (c. 1000-700). The Confucian school believed it had \nbeen edited by sages, such as the \nfounding Zhou Dynasty kings, and was thus a repository of wisdom.  (See 13.5.)  2.3  Note how this passage relates \nclosely to the leader-ship model of \n2.1.  In the Analects , related pas-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950706-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 4, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 4, "short_name": "Analects of Confucius", "chroma:document": "sages have sometimes been sepa-rated through re-editing.  \n2.4  This famous \u2018thumbnail auto-\nbiography\u2019 is probably a later addi-tion to the book, but captures Con-fucian school views of its founder. \n Tian ( \u5929; \u2018sky\u2019), refers to a \nconcept of supreme deity, \n\u2018Heaven\u2019.  Its conceptual range is flexible, and the term is left un-translated here. \n \n2.5 Meng Yizi was one of two \nyoung patricians of the state of Lu \nwho were entrusted by their father to a youthful Confucius for tutor-\ning, thus beginning Confucius\u2019s \ncareer as a teacher.  Since the later (rather undistinguished) disciple, \nFan Chi \u6a0a\u9072, is present here as \nwell, we are presumably to picture \nMeng Yizi now as a fully adult\n \nmember of the Lu nobility.  Meng Yizi\u2019s son, Meng Wubo, appears in 2.6. \n With 2.5 we begin a string\n \nof four passages all related to \u2018fili-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995072e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 5, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 5, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 6 \n need be concerned onl y for your health.\u201d \n \n2.7 Ziyou asked about filiality.  The Mas-\nter said, \u201cWhat is meant by filiality today is \nnothing but being able to take care of your parents.  But even houn ds and horses can re-\nquire care.  Without respectful vigilance, what is the difference?\u201d  2.8 Zixia asked about filiality.  The Mas-\nter said, \u201cIt is the expr ession on the face that \nis difficult.  That the young should shoulder \nthe hardest chores or that the eldest are \nserved food and wine first at meals \u2013 when-\never was this what filiality meant?\u201d \n \n2.9 The Master said:  I can speak with Hui \nall day and he will neve r contradict me, like \na dolt.  But after he withdraws, when I sur-\nvey his personal conduct, indeed he is ready \nto go forth.  He\u2019s no dolt! \n 2.10 The Master said :  Look at the means \nhe employs, observe the sources of his con-duct, examine what gives him comfort \u2013\nwhere can he hide?  Where can he hide?"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950756-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 5, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 5, "short_name": "Analects of Confucius", "chroma:document": "2.11 The Master said:  A person who can bring new warmth to the old while under-\nstanding the new is worthy to take as a \nteacher.  \n2.12 The Master said:  The junzi is not a \nvessel. \n \n2.13 Zigong asked about the junzi .  The \nMaster said, \u201cOne who first tries out a pre-\ncept and only after follows it.\u201d  ality\u2019 ( xiao \u5b5d), which refers spe-\ncifically to the way sons are to \ntreat parents.  Learning and accept-ing with devotion one\u2019s duties as a son are keys to the Confucian dao.  \nFiliality was a traditional value in Zhou era China; these passages attempt to pinpoint value beyond the tradition.  References to filiality con-\ncern sons. Although early Confu-\ncianism reveals little or no active \nprejudice against women (see \n17.23 for an exception), it seems to \ntacitly assume that its readers, and \nthe only people who matter in pub-\nlic society, are men.  In this sense, \nit fails to escape the social norms of its time.  \n2.7  Ziyou \u5b50\u6e38  is a disciple of \nsome importance."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995077e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 5, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 5, "short_name": "Analects of Confucius", "chroma:document": "2.9 \u2018Hui\u2019 is Yan Hui \u984f\u56de (or Yan \nYuan \u6df5), Confucius\u2019s most cele-\nbrated disciple.  He is pictured in \nthe Analects  in sagelike ways, but \ndies before Confucius, to the Mas-ter\u2019s dismay (see 11.8-11).    \n \n \n \n  \n \n  2.12  \u2018Vessel\u2019 connotes limited capacity, fit for only designated uses.  This passage is often taken to be the background of 5.4."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99507a6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 6, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 6, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 7\n 2.14 The Master said:  The junzi  is inclu-\nsive and not a partisan ; the small man is a \npartisan and not inclusive. \n \n2.15 The Master said:  If you study but don\u2019t reflect you\u2019ll be lost.  If you reflect but \ndon\u2019t study you\u2019ll get into trouble. \n 2.16 The Master said:  One who sets to work on a different strand does damage. \n \n2.17 The Master said:  Shall I teach you about knowledge, You?  To know when you \nknow something, and to know when you \ndon\u2019t know, that\u2019s knowledge. \n \n2.18 The Master said:  Zizhang wanted to \nlearn how to seek a salaried appointment. The Master said, \u201cIf you listen to much, put \naside what seems doubtful, and assert the \nremainder with care, your mistakes will be few.  If you observe much, put aside what seems dangerous, and act upon the remainder \nwith care, your regrets will be few.  Few \nmistakes in speech, few regrets in action \u2013 a \nsalary lies therein. \n \n2.19 Duke Ai asked,  \u201cWhat should I do so"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99507ce-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 6, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 6, "short_name": "Analects of Confucius", "chroma:document": "that the people will obey?\u201d  Confucius re-\nplied, \u201cRaise up the straight and set them \nabove the crooked and the people will obey. Raise up the crooked and set them above the \nstraight and the people will not obey.\u201d \n 2.20 Ji Kangzi asked, \u201cHow would it be to \nuse persuasion to make the people respectful and loyal?\u201d  The Master said, \u201cIf you ap-proach them with solemnity they will be re-spectful; if you are filial and caring they will 2.14  See 7.31. \n        \n2.16  A vague but much cited \npassage that seems to give teamwork priority over individ-ual initiative.  \n2.17 \u2018You\u2019 is the personal name of \nthe disciple Zilu \u5b50\uf937, the most \nsenior of the longstanding disci-\nples. Zilu is depicted as a man of \nmilitary temper and self-assurance.\n \n2.18 Zizhang \u5b50\u5f35 was one of the \nsenior disciples.  This passage may \nbe compared with 15.32.  2.19  Duke Ai was the ruler of \nConfucius\u2019s home state of Lu.  A \nnumber of Analects  passages pic-\nture Confucius advising or tutoring"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99507f6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 6, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 6, "short_name": "Analects of Confucius", "chroma:document": "men of power.  In many such pas-sages, and always when these men are legitimate rulers, Confucius is referred to\n not as \u2018the Master\u2019, but \nmore formally, by his family name, Kongzi, \u2018Master\n Kong\u2019.  \n \n2.20  In the state of Lu,  real politi-cal power had fallen from the duke\u2019s house into the hands of \nthree senior patrician clans, of \nwhich the most powerful was the Ji \n\u5b63  family, whose leader is pic-\ntured in conversation with Confu-\ncius here. \n There are, in the great war-lord families of this era, interesting \nsimilarities to outlaw networks of a \nlater time in the West, such as  ma-\nfia \u2018families\u2019, although the warlord"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995081e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 7, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 7, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 8 \n be loyal; if you raise up the good and instruct \nthose who lack ability they will be per-suaded.\u201d \n \n2.21 Someone addressed Confucius, say-ing, \u201cWhy do you not engage in govern-\nment?\u201d  The Master said, \u201cThe Documents\nsays, \u2018Filial, merely be filial, and friends to \nbrothers young and old.\u2019  To apply this as \none\u2019s governance is al so to engage in gov-\nernment.  Why must there be some purpose-ful effort to engage in governance?\u201d  \n2.22 The Master said:  A person without \ntrustworthiness, who knows what he may do?  A carriage without a yoke strap, and \ncart without a yoke hook, how can you drive \nthem?  \n2.23 Zizhang asked, \u201cMay one foretell ten \ngenerations from now?\u201d  The Master said, \n\u201cThe Yin Dynasty adhered to the liof the \nXia Dynasty; what they added and discarded can be known.  The Zhou Dynasty adhered \nto the li of the Yin Dynasty; what they added \nand discarded can be known.  As for those who may follow after the Zhou, though a"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950850-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 7, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 7, "short_name": "Analects of Confucius", "chroma:document": "hundred generations, we can foretell.\u201d  \n2.24 The Master said:  To sacrifice to spir-\nits that do not belong to you is to be a toady. To see the right and not do it is to lack cour-\nage families differed in deriving their \nbasic status from hereditary rights \ngranted by rulers, and they were not outlawed (indeed, they were held in awe).  Warlord families like the Ji exercised informal con-trol over regions, inducing obedi-\nence through the threat of force; \nthey sustained gangs of armed re-tainers and high advisors with no lineage connection; their behavior mixed emulation of patrician ethi-\ncal and ritual codes with ruthless-\nness.  \n \n2.21 The Documents  (Shang shu \n\u5c1a\u66f8) is a collection of political \ntexts, supposedly recording the \nwords of sage kings of the past, from the legendary emperors Yao, Shun, and Yu, to the founding rul-\ners of the Zhou Dynasty.  It was \ntreated by Confucians as a wisdom text.  2.23 In traditional history, the third of the great sage kings, \u2018Emperor"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950878-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 7, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 7, "short_name": "Analects of Confucius", "chroma:document": "Yu\u2019, was said to have founded a \ndynasty, known as the Hsia.  After several centuries, it was displaced by the Yin ruling house, also known as the Shang.  The last \nShang king was overthrown by the \nZhou founding ruler, King Wu, in \n1045 B.C. \n \n \n2.24  People had the right and duty \nto sacrifice to their own ancestors only.  Some feudal lords had been granted duties to sacrifice to re-gional natural spirits.  Some lords aggrandized themselves by pre-\nsuming to sacrificial rights they \nhad not been granted."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99508a0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 8, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 8, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 9\n Book III \n \n3.1 The Ji family had eight ranks of danc-\ners perform in the court of their family com-\npound.  Confucius said of this, \u201cIf one can \ntolerate this, one can tolerate anything!\u201d \n 3.2 The three great families of Lu had the ode Peace  performed at the clearing of sacri-\nficial dishes in their family temples.   \nThe Master said of this, \u201cJust how \ndoes the lyric,  \nThe lords of the realm come to assist, \nThe Son of Heaven stands all solemn \npertain to the halls of the three families?\u201d \n \n3.3 The Master said:  If a man is not ren, \nwhat can he do with li?  If a man in not ren, \nwhat can he do with music?  3.4 Lin Fang asked about the root of li. \nThe Master said, \u201cAn important question!  In li it would be better to be frugal than to be extravagant.  In funeral ritual it would be better to be guided by one\u2019s grief than sim-\nply to attend to the ritual stipulations.\u201d  3.5 The Master said:  The nomad and for-\nest peoples who have rulers do not come up"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99508c8-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 8, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 8, "short_name": "Analects of Confucius", "chroma:document": "to the people of the civilized realm who do not. \n \n3.6 The Ji family performed the great L\u00fc sacrifice to mountains and rivers at Mt. Tai. \nThe Master said to Ran Y\u01d2 u, \u201cYou were un-\nable to prevent this?\u201d  Ran Y \u01d2u replied, \u201cI \nwas unable.\u201d  The Mast er said, \u201cAlas! Do \nthey think Mt. Tai less perceptive than Lin \nFang?\u201d Notes \n \n3.1  On the Ji family, see the note to 2.20.  It was a great concern to \nConfucius that power in Lu \uf939 (his \nhome state) had devolved from the \nlegitimate ruling duke into the hands of three warlord clans (the \nJi, the Meng, and the Shusun), de-\nscendents of an earlier duke.  The usurpation of power is linked to the matters of ritual usurpation discussed in 3.1-2.  It should be \nunderstood that the ultimate prob-\nlem concerns the loss of power by \nthe Zhou kings themselves, whose control of the Zhou state passed into the hands of regional lords after 771 B.C.  In 3.2, and else-\nwhere, \u201cSon of Heaven\u201d refers to \nthe Zhou king."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99508f0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 8, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 8, "short_name": "Analects of Confucius", "chroma:document": "3.4  Lin Fang \uf9f4\u653e was a disciple \nknown for his rather slow witted-\nness.    \n \n    \n \n3.6 The senior disciple Jan Y \u01d2u \n(often referred to as Ran Qiu \u5189\u6c42) \nwas a court minister to the Ji fam-\nily.  Mt. Tai, the most prominent \nmountain in Northeast China, was a sacred place; only the Zhou kings and their\n deputies, the dukes of Lu, \nhad the right to perform sacrificial \nrituals there. \n NOTE:  There is an unfor-tunate overlap of names between two major senior disciples who are often discussed together.  One is \nmost often called Ran Qiu, the \nother Zilu.  Ran Qiu\u2019s personal"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950918-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 9, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 9, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 10 \n  \n3.7 The Master said:  The junzi does not \ncompete.  Yet there is  always archery, is \nthere not?  They mount the dais bowing and yielding, they descend and toast one another. They compete at being junzis!\u201d \n 3.8 Zixia asked, \u201cWhat is the meaning of the lines from the Poetry ,  \nThe fine smile dimpled,  \nThe lovely eyes flashing,  \nThe plain ground brings out the color ?\u201d   \nThe Master said, \u201cPainting follows af-\nter plain silk.\u201d  Zixia said, \u201cThen is it that li\ncomes after?\u201d  The Mast er said, \u201cHow Shang \nlifts me up!  At last I have someone to dis-\ncuss the Poetry  with!\u201d   \n \n3.9 The Master said:  I can describe the li\nof the Xia Dynasty, but my description can\u2019t \nbe verified by its descendants in the state of \nQ\u012d.  I can describe the li of the Yin Dynasty, \nbut my description can\u2019t be verified by its \ndescendants in the state of Song.  Not enough documents survive; if they did, I \ncould verify what I say. \n 3.10 The Master said:  The way the great"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950954-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 9, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 9, "short_name": "Analects of Confucius", "chroma:document": "di-sacrifice is performed, from the point of \nthe libation on I can\u2019t bear to watch! \n \n3.11 Someone asked about the explanation \nof the di-sacrifice.  The Mast er said, \u201cI don\u2019t \nknow.  A person who knew that could man-\nage the world as though it was open to his \nview right here.\u201d  And he pointed to his open \npalm. \n \n3.12 \u201cSacrifice as though present\u201d \u2013 sacri-name was Qiu, but his public style \nname was Y \u01d2u (\u6709), and he is fre-\nquently referred to as Jan Y \u01d2u.  \nThe family name of Zilu (a public \nstyle name) was Chung and his \npersonal name was You (\u7531).  At \ntimes, the text speaks together of \nRan Y\u01d2u, whom Confucius ad-\ndresses as Qiu, and Zilu, whom \nConfucius addresses as You.  I \nhave added the diacritic to the \u2018You\u2019 in Ran Y \u01d2u\u2019s name to try to \nminimize confusion. \n \n3.7 This refers to the ceremonial \narchery\n competition, a common  \npatrician ritual occasion.  3.8 Zixia\u2019s personal name was \nShang \u5546.  This passage can be \ncompared to 1.15. \n 3.9 The descendants of the ruling"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995097c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 9, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 9, "short_name": "Analects of Confucius", "chroma:document": "clans of the Xia and Yin (Shang) \ndynasties were settled on lands that provided enough income for them \nto continue sacrifices to their royal \nancestors.  These lands became the \nstates of Q \u012d and Song. \n Q \u012d \u675ewas a minor state, \ndifferent from Qi \u9f4a, Lu\u2019s power-\nful neighbor to the north. \n 3.10-11 The nature of the ti-\nsacrifice is unclear, but it appears to have been connected to worship \nof the deity Di ( \u5e1d), some-times \npictured as a high god, or alterna-\ntive term for Tian. \n \n     \n \n 3.12  The most basic form of reli-\ngious practices in ancient China"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99509a4-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 10, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 10, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 11\n fice to the spirits as though the spirits were \npresent.  The Master said:  If I don\u2019t participate \nin a sacrifice, it is as though there were no \nsacrifice. \n \n3.13 Wangsun Jia asked, \u201cWhat is the sense \nof that saying: \u2018Better to appeal to the kitchen god than the god of the dark cor-ner?\u2019\u201d  The Master said , \u201cNot so!  If one of-\nfends against Tian, one will have no place at which to pray.\u201d  \n3.14 The Master said:  The Zhou could \nview itself in the mirror of the two previous \nruling dynasties.  How splendid was its pat-\ntern!  And we follow the Zhou.  3.15 The Master entered the Grand Temple \nand asked about ever y matter.  Someone \nsaid, \u201cWho says this son of a man from Zou \nknows about li?  Entering the Grand Temple, he asked about every matter.\u201d  Hearing of \nthis, the Master said, \u201cThat is li.\u201d \n \n3.16 The Master said:  The rule, \u2018In arch-\nery, penetrating the target is not the object\u2019 reflects the fact that men\u2019s physical strengths differ."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99509cc-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 10, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 10, "short_name": "Analects of Confucius", "chroma:document": "3.17 Zigong wished to dispense with the sacrificial lamb offered at the ritual report of \nthe new moon.  The Master said, \u201cSi, you \nbegrudge the lamb, I begrudge the li.\u201d \n \n3.18 The Master said:  If one were to serve \none\u2019s lord according to the full extent of li, \nothers would take one  to be a toady. \n were ceremonies offering food and \ndrink to the spirits of one\u2019s ances-\ntors, which were pictured in semi-corporeal form, descending to par-take.  3.13 After failing to succeed in \nreforming the politics of his home \nstate of Lu, Confucius journey-ed from state to state in search of a worthy ruler.  Here, he is in the state of Wei, and the powerful \nminister of war is suggesting by \nmeans of analogy with customary \nideas of household gods, that he, \nrather than the duke of Wei, is the key to political access in Wei.  (See 6.28.) \n \n   3.15 Confucius\u2019s father was from \nthe tiny state of Zou, just south of"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99509f4-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 10, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 10, "short_name": "Analects of Confucius", "chroma:document": "Lu.  Lu was viewed as a repository of authoritative knowledge of Zhou customs, while Zou had, un-til recently, been a non-Zhou cul-\ntural region. Here we see Confu-\ncius\u2019s cultural authority being questioned on the basis of his fam-ily background.  (See also 10.18.)"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950a1c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 11, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 11, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 12 \n 3.19 Duke Ding asked,  \u201cHow should a lord \ndirect his minister and the minister serve his \nlord?\u201d  Confucius replied, \u201cIf the lord directs \nhis minister with li, the minister will serve \nhis lord with loyalty.\u201d \n \n3.20 The Master said:  The poem Ospreys : \nhappiness without license, anguish without \ninjury.  \n3.21 Duke Ai questioned Zai Wo about the \nearthen alter of state.  Zai Wo replied, \u201cThe \nlords of the Xia Dynasty planted a pine tree \nbeside it; the people of the Yin Dynasty \nplanted a cypress.  The people of the Chou planted a chestnut ( l\u00ec) tree, saying, \u2018Let the \npeople be fearful ( l\u00ec).\u2019\u201d   When the Master \nheard of this he said, \u201cOne does not plead against actions already done; one does not \nremonstrate about affairs that have con-\ncluded.  One does not assign blame concern-ing matters of the past.\u201d  \n3.22 The Master sa id, \u201cGuan Zhong was a \nman of small capacitie s.\u201d  Someone said, \n\u201cBut wasn\u2019t Guan Zhong frugal?\u201d"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950a44-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 11, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 11, "short_name": "Analects of Confucius", "chroma:document": "The Master said, \u201cGuan Zhong main-\ntained three residences and allowed no con-\nsolidation of responsibilities among state of-\nficers.  Wherein was this frugal?\u201d   \n\u201cWell, but did he not know li?\u201d \nThe Master said, \u201cWhen the lord of his \nstate set up a screen at court, Guan Zhong \ngated his family courtyard with a screen. Because an earthen drinking platform is built \nwhen lords of states meet together to en-\nhance their congeniality, Guan Zhong also \nbuilt an earthen drinking platform.  If Guan Zhong knew li, who does not know li?\u201d 3.19  Duke Ding was the ruler of \nLu prior to Duke Ai, whom we \nencountered in 2.19 and again be-low in 3.21.   3.20 The Poetry  opens with the \nsong Ospreys , which links the im-\nage of those birds to a lover\u2019s longing for an ideal woman.  \n3.21 Zai Wo \u5bb0\u6211 was a disciple.  \nHe plays a minor role in the Ana-\nlects, but is unique in that his role \nis unremittingly negative.  He died \nin abortive coup attempt in his na-\ntive state of Qi, and his treatment"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950a6c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 11, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 11, "short_name": "Analects of Confucius", "chroma:document": "in the text may be connected to that.  The name of the chestnut \ntree ( l\u00ec \uf9da), happens to be part of a \ncompound word that means \u2018fear-ful\u2019 ( l\u00ec\uf9d9). \n \n  3.22 Guan Zhong was the prime minister of the state of Qi during \nthe seventh century B.C.  His wise \ncounsel was said to have made his \nruler the first of the great \u2018he-gemons\u2019 of the chaotic \u2018Spring and Autumn\u2019 period of history (722-\n489 B.C.).  He was a hero to later \ngenerations in Northeast China, \nbut Confucians were ambivalent about him, because\n they viewed \nthe hegemonic power of the Duke of Qi and others like him as de-\npriving the Zhou king of his right-\nful authority as Tian\u2019s\n designated \nruler.  \n Guan Zhong\u2019s historical status and the intellectual impor-tance of evaluating that role may \nbe analogized to an American fig-\nure like Jefferson (although only in the sense that both were touch-stones of political interpretation"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950a94-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 12, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 12, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 13\n  \n3.23 The Master instructed the Music Mas-\nter of Lu:  \u201cThe pattern of music is some-\nthing we can understand.   Music commences \nwith unison, and then follows with harmony, \neach line clearly heard, moving in sequence \ntowards the coda.\u201d \n 3.24 The keeper of the pass at Yi requested an interview.  \u201cI have never been denied an \ninterview by any gentleman coming to this\nplace.\u201d  The followers pr esented him.  When \nhe emerged he said, \u201cG entlemen, what need \ndo you have to be anxious over your Mas-\nter\u2019s failure?  The world has long been with-\nout the tao.  Tian means to employ your \nMaster as a wooden bell.\u201d  3.25 The Master said of the Shao music, \u201cIt \nis thoroughly beautiful and thoroughly \ngood.\u201d  Of the Wu music he said, \u201cIt is thor-oughly beautiful, but not thoroughly good.\u201d  \n3.26 The Master said:  One who dwells in \nthe ruler\u2019s seat and is  not tolerant, one who \nperforms li and is not revere nt, one who joins"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950abc-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 12, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 12, "short_name": "Analects of Confucius", "chroma:document": "a funeral and does not mourn \u2013 what have I \nto learn from any of these? \n and controversy).  The Analects \npresents alternative perspectives \non Guan Zhong.  For a view of \nGuan Zhong very different from 3.22, see 14.16-17.   \n \n  3.24 The pass at Yi lay on the bor-der of the state of Wei, where Con-\nfucius traveled but failed to find a \nwelcome at court for his teaching.  \nHere, as he leaves, the lowly \nkeeper of the pass conveys to the disciples what he discerns as the meaning of Confucius\u2019s failure. \n \n3.25 The Shao music was an or-chestral ballet said to have been composed by the legendary Em-peror Shun, who was raised to the \nthrone because of his virtue.  The \nWu music was a dance of the con-quest in war of the evil last king of the Shang by the Zhou founder, \nKing Wu.  (\u2018 Wu\u2019 means \u2018martial\u2019.)"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950af8-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 13, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 13, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 14 \n Book IV \n \n4.1  The Master said, To settle in renis the \nfairest course.  If on e chooses not to dwell \namidst ren, whence will come knowledge? \n \n4.2  The Master said , Those who are not ren\ncannot long dwell in straitened circum-\nstances, and cannot long dwell in joy.  The ren person is at peace with ren .  The wise \nperson makes use of ren. \n 4.3  The Master said, Only the renperson \ncan love others and hate others.  4.4  The Master said, If one sets one\u2019s heart \non ren, there will be none he hates. \n \n4.5  The Master said, Wealth and high rank \nare what people desire; if they are attained \nby not following the dao, do not dwell in \nthem.  Poverty and mean rank are what peo-\nple hate; if they are a ttained by not following \nthe dao, do not depart from them.  If one takes ren away from a junzi , \nwherein is he worthy of  the name?  There is \nno interval so short that the junzi deviates \nfrom ren.  Though rushing full tilt, it is there;"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950b20-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 13, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 13, "short_name": "Analects of Confucius", "chroma:document": "though head over heels, it is there. \n \n4.6  The Master said, I have never seen one who loves ren and hates what is not ren. \nOne who loves ren puts nothing above it. \nOne who hates what is not ren will never al-\nlow that which is not rento be part of his \nperson.  Is there any person who can direct his strength to ren for an entire day \u2013 I have \nnever seen anyone whose strength is not suf-Notes \n \n4.1  The metaphor of choosing a neighborhood is very concrete in \nthis passage.  See 4.25. \n 4.2  The final phrases here have led some commentators to see the ren and the wise as very different \ntypes of people; others see these as \ncomplementary facets of the sage \nperson.   \n \n4.3 / 4.4  These two passages seem \ncontradictory, suggesting the Ana-\nlects\u2019  complex editorial process.  \nThe last part of 4.4 could also mean \u2018there will be no bad aspect \nto him\u2019. \n 4.5  There seem to be two different passages linked here.  On the first, see also 7.12 and 7.16. \nThe second section is"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950b48-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 13, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 13, "short_name": "Analects of Confucius", "chroma:document": "justly famous as a vivid illustration of what it means to be fully ren, \nand thus truly worthy of the name \u2018junzi \u2019. \n \n \n     \n4.6  Sarcasm is a device that ap-\npears regularly in the Analects , \nsuggesting that it may indeed have been a feature of Confucius\u2019s speech."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950b70-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 14, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 14, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 15\n ficient \u2013 most likely there is such a one, but I \nhave yet to see him.  \n4.7  The Master said, People make errors ac-\ncording to the type of person they are.  By \nobserving their errors, you can understand \nren. \n \n4.8  The Master said, In  the morning hear the \ndao, in the evening die content. \n \n4.9  The Master said, If a gentleman sets his heart on the dao but is ashamed to wear poor \nclothes and eat poor food, he is not worth \nengaging in serious discussion. \n \n4.10  The Master said, The junzi \u2019s stance to-\nwards the world is this: there is nothing he \ninsists on, nothing he refuses, he simply \naligns himself beside right ( yi). \n 4.11  The Master said, The junzi  cherishes \nvirtue (de ), the small man cherishes land. \nThe junzi  cherishes the examples men set, \nthe small man cherishes the bounty they be-stow. \n \n4.12  The Master said, If one allows oneself to follow profit in one\u2019s behavior, there will \nbe many with cause for complaint."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950b98-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 14, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 14, "short_name": "Analects of Confucius", "chroma:document": "4.13  The Master said,  Can li and deference \nbe employed to manage a state.  What is \nthere to this?  If one cannot use li and defer-\nence to manage a state, what can one do with \nli? \n 4.14  The Master said, Do not be concerned that you have no position, be concerned that  \n \n 4.7  Sometimes the sense here is taken to be that by\n observing the \npattern of a person\u2019s errors, one can understand his distance from \nren. \n \n4.8  A famous, unusual, and puz-zling passage  -- puzzling because of the Confucian stress on the dao \nas an instrument for political ac-tion.  4.9  \u2018Gentleman\u2019 translates shih \n(\u58eb), a term applied to all well-\nborn men, from rulers to lower \naristocrats.  It came to point more towards the lower levels, and then as a normative term, came to sig-\nnify a person of basic moral at-\ntainments and culture, worthy  of \nbeing treated as an aristocrat, re-gardless of birth.  Confucians were among the earliest champions of treating people on the basis of their"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950bc0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 14, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 14, "short_name": "Analects of Confucius", "chroma:document": "attainments of morality and cul-\nture, rather than on the basis of birth.  4.10  Beginning here, we encoun-\nter a string of passages aiming to \ndelineate the character of the junzi , \noften in terms of very specific atti-tudes, and often in contrast to his opposite, the \u2018small man\u2019. \nRight ( yi \u7fa9) is a tradi-\ntional concept, stressed by Confu-cians (particularly the second great Confucian, Mencius [fourth cen-\ntury B.C.]).  It is, in some ways, a \ncomplement to ren .  At some \npoints, yi  is rendered here as \n\u2018righteousness\u2019.  \n4.11 On de (\u5fb7), see 2.1 and the \nCoursepack Glossary."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950be8-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 15, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 15, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 16 \n you have what it takes to merit a position. \nDo not be concerned that no one recognizes you, seek that which is worthy of recogni-\ntion. \n 4.15  The Master said, \u201cShen, a single thread \nruns through my dao.\u201d \n Master Zeng said, \u201cYes.\u201d \n The Master went out, and the other disciples asked, \u201cWhat did he mean?\u201d \n Master Zeng said, \u201cThe Master\u2019s dao\nis nothing other than loyalty and reciproc-\nity.\u201d \n \n4.16  The Master said, The junzi  compre-\nhends according to right, the small man \ncomprehends according to profit. \n 4.17  The Master said, When you see a wor-\nthy, think of becoming equal to him; when \nyou see an unworthy person, survey yourself within.  \n4.18  The Master said, When one has several \ntimes urged one\u2019s parents, observe their in-tentions; if they are not inclined to follow \nyour urgings, maintain respectful-ness and \ndo not disobey, labor on their behalf and bear \nno complaint."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950c10-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 15, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 15, "short_name": "Analects of Confucius", "chroma:document": "4.19  The Master said, When one\u2019s parents are alive, make no di stant journeys; when \nyou travel, have a set destination.  4.20  The Master said, One who does not al-\nter his late father\u2019s dao for three years may \nbe called filial.   \n 4.21  The Master said, One cannot fail to  \n4.14  This passage resonates with \n1.1 and 1.16.  There are many other instances in the text where this idea is central. \n \n4.15  Many have noted that it would be odd if Zeng Shen (see \n1.4), a very junior disciple, pos-\nsessed the sort of esoteric\n under-\nstanding this passage  suggests.  \nHis apparent wisdom here is probably due to the role of his own \nlater students in editing the Ana-\nlects.  The passage can be com-\npared with 15.3. \n 4.16  More literally, the sense is that the junzi  will grasp points \nframed in terms of morals; for the small man, talk in terms of profit. \n \n  \n \n  4.18-21  A set of four passages on filiality."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950c38-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 15, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 15, "short_name": "Analects of Confucius", "chroma:document": "4.20  Duplicated at 1.11 (see the discussion there).  Three years was the ritual mourning period for \none\u2019s parents, during which a son \nwas to withdraw from all social \nroles and entertainments (see \n17.19)."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950c56-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 16, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 16, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 17\n know the ages of one\u2019s parents: on one hand, \nthese are a source of happiness, on the other \nhand of fear. \n \n4.22  The Master said, The ancients were wary of speaking be cause they were \nashamed if their conduct did not match up.  4.23  The Master said, Rarely has anyone missed the mark through self-constraint. \n \n4.24  The Master said, The junzi wishes to be \nslow of speech and quick in action. \n \n4.25  The Master said,  Virtue is never alone; \nit always has neighbors. \n \n4.26  Ziyou said, If one is insistent in serving one\u2019s ruler, one will be  disgraced.  If one is \ninsistent with friends, they will become dis-tant.  \n  \n \n  4.22 and 4.24 appear originally to have been side by side.  \n \n    \n \n \n \n4.25  Book IV is more consistent in form than any of the other books.  All passages except 4.15 \nand 4.26 are simple aphorisms"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950c7e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 16, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 16, "short_name": "Analects of Confucius", "chroma:document": "stated by the Master.  Most inter-preters believe the two exceptions represent late additions to the book.  If this is the case, 4.25 was \noriginally the end of Book IV, and \nit is in this light that we must note how closely it resonates with 4.1.  \n4.26  See also 12.23."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950ca6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 17, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 17, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 18 \n Book V  \n \n5.1  The Master charact erized Gongye Chang: \n\u201cHe is marriageable.  Though he was in shack-\nles, it was through no cr ime of his own.\u201d  And \nhe wed his daughter to him. \n \n5.2  The Master characterized Nan Rong: \u201cIf the dao prevailed in the stat e, he would not be \ndiscarded; if the dao did not prevail in the \nstate, he would evade corporal punishment.\u201d And he wed his elder brother\u2019s daughter to him. \n \n5.3  The Master characterized Zijian thus: \u201cHe is a junzi !  If Lu truly lacks any junzi s, \nwhere has he come from?\u201d  5.4  Zigong said, \u201cWhat am I like?\u201d  The Mas-\nter said, \u201cYou are a vessel.\u201d  \u201cWhat vessel?\u201d  \u201cA vessel of ancestral sacrifice.\u201d  \n5.5  Someone said, \u201cYong is renbut he has no \ncraft in speech.\u201d  \n The Master said, \u201cOf what use is craft in \nspeech?  Those who parry others with glib \ntongues are frequent object s of detestation.  I \ndon\u2019t know whether Yong is ren, but of what"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950cce-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 17, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 17, "short_name": "Analects of Confucius", "chroma:document": "use is craft in speech?\u201d  5.6  The Master gave Qi diao Kai leave to take \nup a position.  He replied, \u201cI\u2019m not yet pre-pared to fulfill this fa ithfully.\u201d  The Master \nwas pleased. \n \n5.7  The Master said, \u201cThe dao does not pre-\nvail!  I shall set out ove r the sea on a raft.  I \nexpect that You will be willing to accompany Notes \n \n5.1  Many passages in Book V comment on contemporary and \nhistorical figures.  In many cases, \nwe know little or nothing about \nthem.  Gongye Chang \u516c\u51b6\u9577 is \nelse-where said to have been a dis-\nciple.  It is unknown why he was \nimprisoned.  \n5.2  Nan Rong \u5357\u5bb9 is also said to \nhave been a disciple (see 14.5) \n Other sources tell us Con-\nfucius\u2019s father had another, elder \nson, born of a concubine different from Confucius\u2019s mother. \n The basic rule that Nan \nRong here follows is known as \n\u2018timeliness\u2019 ( sh\u00ed  \u6642); it is a key \nConfucian concept, which grows"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950cf6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 17, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 17, "short_name": "Analects of Confucius", "chroma:document": "in scope from the simple idea ar-ticulated here, to a broad vision of the dynamic application of ethical authority in ever-changing con-texts. \n \n5.3  Zijian \u5b50\u8ce4 was a disciple. \n \n5.4 This passage is often thought \nto resonate with 2.12:  \u201cThe junzi  \nis not a vessel.\u201d  This idea is in tension with the sacred character of the sacrificial vessel.  \n5.5  Yong \u96cd is the disciple \nZhonggong \u4ef2\u5f13 (see 6.1).  Com-\npare 1.3, 4.22, and 4.24 with the \nmessage of this passage.  \n5.6  Qidiao Kai \u6f06\u5f6b\u958b is a disci-\nple referred to only in this one \nAnalects  passage, but there is evi-\ndence his later influence was great (see the Appendix). \n \n5.7  The disciple Zilu (Zhong You \u2013 personal name: You) is portrayed"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950d1e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 18, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 18, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 19\nme.\u201d \n Zilu heard of this and was pleased.  The Master said, \u201cYou\u2019s love of valor \nexceeds mine; there is nowhere to get the \nlumber.\u201d  \n5.8  Meng Wubo asked, \u201cIs Zilu ren?\u201d  The \nMaster said, \u201cI don\u2019t know.\u201d \n When asked again, the Master said, \u201cYou may be placed in charge of managing \nthe military exactions for a state of a thou-sand war chariots.  I don\u2019t know whether he \nis ren.\u201d \n \u201cWhat about Qiu?\u201d \n The Master said, \u201cQiu may be made \nsteward of a city of a thousand households or \na feudal estate of a hund red war chariots.  I \ndon\u2019t know whether he is ren.\u201d \n \u201cWhat about Chi?\u201d  The Master said, \u201cGirt with a sash and \nstanding in court, Chi may be entrusted with \nthe role of greeting visitors.  I don\u2019t know whether he is ren.\u201d \n 5.9  The Master addr essed Zigong, saying, \n\u201cWho is superior, you or Hui?\u201d \n \u201cHow could I dare even to gaze up at \nHui?  When Hui hears one part, he under-stands all ten; I hear  one and understand"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950d46-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 18, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 18, "short_name": "Analects of Confucius", "chroma:document": "two.\u201d  The Master said, \u201cYes, you do not come up to him.  Neither you nor I come up \nto him.\u201d \n 5.10  Zai Yu napped in his chamber during \nthe day.  The Master  said, \u201cRotten wood \ncannot be carved; a wall of dung cannot be \nwhitewashed.  What point is there in blaming Yu?\u201d as martial and impetuous \nthroughout the Analects  (see the \nnext passage).  Here, Confucius \nteases him.  There is a key pun: \u2018lumber\u2019 is a pun on\n the word \n\u2018talent\u2019, a harsh comment on Zilu\u2019s limited abilities.  (The \nhumor of the Analects  can be \nedgy.) \n 5.8  Meng Wubo was a grandee in the state of Lu (see 2.5-6).  \nHere, we are probably to assume \nhe is seeking job references. \nQiu is the senior disciple \nRan Qiu.  Both he and Zilu served for a time as officers at \nthe warlord Chi family court. \n Chi is the disciple \nGongxi Hua \u516c\u897f\u83ef, from a pa-\ntrician Lu family. \n All these disciples did"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950d6e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 18, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 18, "short_name": "Analects of Confucius", "chroma:document": "achieve some political stature in Lu.  5.8 should be read as the basis of the most elaborate pas-sage in the Analects , 11.26. \n    5.9  \u2018Hui\u2019 refers to the disciple \nYan Hui. \n    \n \n \n \n   \n5.10  The only disciple in the \nAnalects  towards whom no type \nof approval or affection is shown \nis  the senior disciple Zai Yu \u4e88 \n(also known as Zai Wo; see \n3.21).  (I believe there is likely a"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950d96-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 19, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 19, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 20 \n  \nThe Master said, \u201cIt used to be that \nwith people, when I heard what they said I \ntrusted their conduct w ould match.  Now I \nlisten to what they say and observe their \nconduct.  It is because of Yu that I have \nchanged.\u201d \n 5.11  The Master said, \u201cI have never seen anyone who was incorruptible.\u201d  Someone \nreplied by mentioning Shen Cheng.  The \nMaster said, \u201cCheng is full of desires.  How could he be called incorruptible?\u201d \n \n5.12  Zigong said, \u201cWhat I do not wish oth-\ners to do to me, I do not wish to do to oth-\ners.\u201d \n The Master said, \u201cSi, this is a level you have not yet reached.\u201d \n \n5.13  Zigong said,  The Master\u2019s emblem of \npatterns is something we  may learn of.  The \nMaster\u2019s statements concerning our nature \nand the dao of Tian are things we may not \nlearn of. \n \n5.14  When Zilu hear d something new and \nhad not yet learned to practice it, his only \nfear was that he would hear something else \nnew. \n 5.15  Zigong asked, \u201cWhy is Kong Wenzi"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950dbe-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 19, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 19, "short_name": "Analects of Confucius", "chroma:document": "referred to by the posthumous title of Wen?\u201d  The Master said, \u201cHe was bright and loved learning, and unashamed to ask ques-\ntions of those below him.  That is why he is \nreferred to as Wen.\u201d   text error here, and that what Zai \nYu is accused of is actually deco-\nrating the walls of his chamber.)     \n \n  5.11  Nothing is known of Shen Cheng; some sources list him as a \ndisciple. \n \n  \n \n5.12  Si was Zigong\u2019s personal name.  This formula, a version of \nthe Golden Rule, is important to \nthe Analects , and is some-times \nreferred to as \u2018reciprocity\u2019 (see 15.24).  5.13  \u2018Emblem of patterns\u2019 \n(wenzhang \u6587\u7ae0) is a phrase that \noccurs again in 8.19 (see also \n5.22).  It likely refers to the practi-\ncal style of conduct that was cen-\ntral to the Confucian ritualist school.    \n \n   5.15  Kong Wenzi was a grandee \nin the state of Wei.  After a senior"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950de6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 19, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 19, "short_name": "Analects of Confucius", "chroma:document": "patrician\u2019s death, it was common to select an honorific name to use posthumously as a sign of respect.  The name was intended to capture some aspect of character.  In this \ncase, the issue is most importantly \na gloss on the meaning of the key term wen (patterned)."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950e18-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 20, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 20, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 21\n 5.16  The Master charact erized Zichan thus: \n\u201cThere were in him four aspects of the dao\nof the junzi .  He was reverent in his com-\nportment, he was respectfully attentive in service to his superiors, he was generous in nurturing the people, he  was righteous in di-\nrecting the people.\u201d  5.17  The Master said, Yan Pingzhong was good at interacting with people.  Even after \nlong acquaintance, he re mained respectfully \nattentive.  \n5.18  The Master said, When Zang Wen-\nzhong created a chamber for his great turtle, \nhe had the beams pain ted with mountains, \nand the supporting posts.  What wisdom he \nhad!  \n5.19  Zizhang asked, \u201cChief minister Ziwen \nwhen thrice appointed chief minister showed no sign of pleasure; when thrice dismissed, he showed no sign of displeasure, and duly \nreported to the new chief minister the affairs \nof the old.  What would you say of him?\u201d  The Master said, \u201cHe was loyal.\u201d \n \u201cWas he ren?\u201d \n \u201cI don\u2019t know.  Wherein would he be"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950e40-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 20, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 20, "short_name": "Analects of Confucius", "chroma:document": "ren?\u201d \n \u201cWhen Cuizi assassi nated the ruler of \nQi, Chen Wenzi posse ssed ten teams of \nhorses, but he cast all that away and took his \nleave.  Arriving at another state, he said, \n\u201cThese men are like our grandee Cuizi,\u201d and took his leave.  Arriving at yet another state, \nhe said, \u201cThese men are like our grandee \nCuizi,\u201d and took his l eave.  What would you \nsay of him?\u201d  The Master said, \u201cHe was pure.\u201d 5.16  Zichan was an exemplary \nprime minister in the small state of \nZheng, who died in 522 B.C., when Confucius was still young. \n\u201cDirecting the people\u201d re-\nfers to calling on corv\u00e9e manpower obligations for war or labor pro-\njects. \n  5.17  Yan Pingzhong was a famous prime minister in the state of Qi.  \nHe lived well into\n Confucius\u2019s \nlifetime, dying c. 506 B.C. \n 5.18  Zang Wenzhong was a fa-mous prime minister in Lu three generations senior to Confucius.  \nHe procured for his clan a great"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950e68-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 20, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 20, "short_name": "Analects of Confucius", "chroma:document": "turtle, of some sacred significance.  The decor described here is said to have been the prerogative of the \nZhou king, hence Confucius\u2019s final \nsarcastic remark. \n 5.19  Another illustration of how difficult it is to earn the Master\u2019s praise as ren. \n Ziwen was chief minister in the state of Chu several genera-tions before Confucius.  The assassination of Duke Chuang of Qi took place about the time of Confucius\u2019s birth.  \u2018Ten \nteams of horses\u2019 clearly means \nonly that Chen Wenzi abandoned a lavish household to avoid associa-tion with Cuizi."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950e90-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 21, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 21, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 22 \n  \u201cWas he ren?\u201d \n \u201cI don\u2019t know.  Wherein would he be \nren?\u201d \n 5.20  Ji Wenzi always  pondered thrice before \nacting.  The Master h eard of this and said, \n\u201cTwice is enough.\u201d  5.21  The Master said, As for Ning Wuzi, when the dao prevailed in his state, he was \nwise; when the dao did not prevail, he was \nstupid.  His wisdom may be matched; his \nstupidity is unmatchable.\u201d \n \n5.22  The Master was in Chen.  He said, \u201cLet \nus return!  Let us re turn!  The young men of \nour group are bold but simple.  They weave \nan emblem but do not know how to trim it.\u201d  \n5.23  The Master said, Bo Yi and Shu Qi did \nnot recite old wrongs.  For this reason, their complaints were rare.  \n5.24  The Master said, Who says Weisheng \nGao is straightforwar d.  If someone asked \nhim for vinegar, he would borrow it from a \nneighbor and give it.  5.25  The Master said, Crafty words, an in-\ngratiating expression , obsequious conduct \u2013\nZuo Qiuming would be ashamed of such be-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950eb8-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 21, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 21, "short_name": "Analects of Confucius", "chroma:document": "havior, and I would be ashamed of it as well. \nTo hide one\u2019s resentment and befriend an-\nother \u2013 Zuo Qiuming would be ashamed of such behavior, and I would be ashamed of it \nas well. \n 5.26  Yan Yuan and Ji Lu were sitting in at-tendance.  The Master  said, \u201cWhy not each  \n \n   5.20  Ji Wenzi was head of the powerful Ji warlord clan in Lu sev-\neral generations before Confucius. \n 5.21  Ning Wuzi was a grandee in the state of Wei.  Compare with 5.2.  This is an example of the dry \nhumor the Analects  often imparts \nto its portrait of Confucius. \n \n5.22  Chen was one of the states Confucius visited during his long exile from Lu.  Here he imagines \nthe activity of the disciples left \nbehind using the metaphor of the cloth emblem of patterns\n (see \n5.13).   \n \n5.23  Bo Yi and Shu Qi were two \nlegendary brothers who retreated to the wilderness to escape the evil of the last Shang ruler.  They re-turned upon hearing of the virtues \nof King Wen of the Zhou, but ar-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950ee0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 21, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 21, "short_name": "Analects of Confucius", "chroma:document": "rived as his son, King Wu, con-quered the Shang. Seeing his war-making as no improvement, they retreated again, to die of hunger in \nthe mountains. \n The last phrase may be \nread to mean few complained \nagainst them. \n 5.24  Nothing is known of Wei-\nsheng Gao, or why Confucius de-\nvises this colorful characterization. 5.25  Zuo Qiuming is the name of the shadowy author of the Zuo-chuan (Zuo\u2019s Commentary on the \nSpring and Autumn Annals ), the \ngreat history of the early Classical \nperiod.  Why Confucius character-izes him as he does here in not"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950f08-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 22, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 22, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 23\n of us speak his heart\u2019s desire?\u201d \n Zilu said, \u201cLet me drive a team of horses and be dressed in a light fur jacket \nside by side with friends ; even were we all in \ntatters, we would be fr ee of resentment.\u201d  \n Yan Yuan said, \u201cI would wish not to boast of my virtues nor cause others labor.\u201d \n Zilu said, \u201cWe would like to hear the Master\u2019s wish.\u201d  The Master said, \u201cThat the old are \ncontent with me, my friends trust me, and the \nyoung cherish me.\u201d  \n5.27  The Master said, Enough!  I have yet to \nsee anyone who can rec ognize his own errors \nand bring changes against himself within.  \n5.28  The Master said , In a town of ten \nhouseholds, there will su rely be one who is \nas loyal and trustworthy as I.  But there will \nbe none who love learning as much! known. \n \n5.26  Yan Yuan is the disciple Yen \nHui.  Ji Lu \u5b63\uf937 is the disciple \nZilu.  Like 5.8, this passage in an \ninspiration for 11.26."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950f30-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 23, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 23, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 24 \n Book VI \n \n6.1  The Master said, Yong may be permitted \nto sit facing south.  6.2  Zhonggong asked about Zisang Bozi. \nThe Master said, \u201cHe was satisfactory; his \nstyle was simple.\u201d  Zhonggong said, \u201cT o be attentively \nrespectful when interacting at home but sim-\nple in conduct when approaching one\u2019s peo-\nple is indeed satisfactory.  But is not being simple both at home and in conduct abroad \nto be too simple?\u201d \n The Master said, \u201cYong\u2019s words are correct.\u201d \n \n6.3  Duke Ai asked wh ich of the disciples \nloved learning.  The Master said, \u201cThere was \nYan Hui who loved l earning.  He never \nshifted his anger, never repeated his errors. \nUnfortunately, his life was short and he died. Now there is none.  I have not heard of an-\nother who loves learning.\u201d \n 6.4  Zihua was dispatched on a mission to \nQi.  Ranzi asked for an allotment of grain to \nprovide his mother.  Th e Master said, \u201cGive \nher six measures.\u201d"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950f58-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 23, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 23, "short_name": "Analects of Confucius", "chroma:document": "Ranzi asked for more.   \u201cGive her nine measures.\u201d Ranzi gave her twenty-five measures.  \nThe Master said, \u201cWhen Chi traveled \nto Qi, he rode a sleek horse and wore a fine \nfur jacket.  I have heard it said, \u2018The junzi\nattends to the needy; he does not enrich the wealthy.\u2019\u201d \n \n6.5  Yuan Si acted as steward of the Master\u2019s Notes \n \n6.1  Yong (Ran Yong) is the disci-ple Zhonggong. \n The ruler\u2019s throne faces \nsouth.  This is extraordinary praise. No extensive lore praising Zhong-gong exists, but in the Xunzi , the \nthird great early Confucian text (third century B.C.), Zhonggong is \nnoted as a founder of a branch of \nthe Confucian school.  6.2 Nothing certain is known of \nZisang Bozi. \n \n    \n \n 6.3  Essentially duplicated at 11.7, with Ji Kangzi as the interlocutor.   \n \n    \n \n6.4  Zihua is the disciple Gongxi Hua (see 5.8).  Ranzi is Ran Qiu.      \n \n    \n \n    \n \n6.5  Yuan Si was a disciple; he is"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950f80-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 24, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 24, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 25\n household.  The Master set his salary at nine \nhundred measures.  Yuan  Si declined.  The \nMaster said, \u201cNo, you can give it to your \nneighbors and townsmen.\u201d \n 6.6  The Master characterized Zhonggong \nthus: If the calf of a plough ox has a sorrel \ncoat and fine horns, though one wished not \nto sacrifice it, would the spirits of the moun-tains and rivers forego it? \n \n6.7  The Master said , Hui would go three \nmonths without his heart ever departing from \nren.  As for the others, their hearts merely \ncome upon ren from time to time. \n 6.8  Ji Kangzi asked, \u201cCannot Zhong You be \nappointed to government position?\u201d  \nThe Master said, \u201cYou is resolute. \nWhat difficulty would he have in govern-ance?\u201d  \u201cCannot Si be appointed to govern-ment position?\u201d \n The Master said, \u201cSi has understand-\ning.  What difficulty would he have in gov-ernance?\u201d \n \u201cCannot Qiu be appointed to govern-\nment position?\u201d  The Master said, \u201cQiu is accomplished"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950fa8-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 24, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 24, "short_name": "Analects of Confucius", "chroma:document": "in arts.  What difficulty would he have in \ngovernance?\u201d  \n6.9  The Ji family sent word appointing Min \nZiqian as the steward of Bi.  Min Ziqian said, \u201cMake a good excuse for me.  If they send \nfor me again, I will su rely be found north of \nthe River Wen.\u201d \n 6.10  Boniu fell ill.  The Master called upon more usually referred to by his \npersonal name, Xian (see 14.1). \nThe lesson of this passage \nis clearly meant to be coupled with \nthe last.  6.6  From this, we can infer that \nZhonggong, who is so highly \npraised in Book VI, was of humble birth.  (See 6.10.)   \n \n \n \n   \n \n 6.8  Ji Kangzi was head of the war-lord Ji clan in Lu.  Zhong You is the disciple Zilu; Si is the disciple \nZigong; Qiu is the disciple Ran \nQiu.  This passage seems in-tended to identify key traits valu-able in public roles.  \u2018Resolute\u2019 \ncarries a sense of following \nthrough in action; \u2018understanding\u2019 may also mean able to express ideas clearly."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9950fd0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 24, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 24, "short_name": "Analects of Confucius", "chroma:document": "6.9  Min Ziqian was a disciple.  Bi was the walled city at the center of the of the Ji family domain.  \n\u2018North of the River Wen\u2019 \nsuggests an intent to flee beyond \nthe borders of Lu. \n  6.10  Boniu (Ran Boniu) is the"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995100c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 25, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 25, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 26 \n him, grasping Boniu\u2019s hand through the win-\ndow.  He said, \u201cThere is nothing for it!  It is fated.  Yet for such a man to have such an \nillness!  For such a man to have such an ill-ness!\u201d  \n6.11  The Master said, How worthy is Hui! \nA simple bowl of food and a dipperful of drink, living on a shabby lane \u2013 others could not bear the cares, yet Hui is unchanging in \nhis joy.  How worthy is Hui! \n 6.12  Ran Qiu said, \u201cIt is not that I do not de-\nlight in your dao, Master \u2013 my strength is in-\nsufficient.\u201d \n The Master said, \u201cThose with insuffi-\ncient strength fall by the path midway.  You \nare simply drawing a line.\u201d  \n6.13  The Master addressed Zixia, saying, \n\u201cBe a junzi  Ru; don\u2019t be a small man Ru.\u201d \n 6.14  Ziyou became the steward of Wucheng. \nThe Master said, \u201cDo you find good men \nthere?\u201d  \u201cThere is one called Tan-tai Mie-\nming.  He never takes shortcuts in his con-\nduct, and if it is not upon official business,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951034-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 25, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 25, "short_name": "Analects of Confucius", "chroma:document": "he never comes to see me in my chamber.\u201d \n \n6.15  The Master said, Meng Zhifan was not \nboastful.  When the army retreated, he held \nthe rear, but as they a pproached the city gate \nhe whipped his horse ahead, saying, \u201cIt\u2019s not that I dared to stay behind \u2013 my horse simply \nwouldn\u2019t go!\u201d \n 6.16  The Master said, Without the glibness of Zhu Tuo or the handsomeness of Song father of Zhonggong (Ran Yong).  \nHis polite name means \u201celder ox,\u201d \nwhich may explain the metaphor used in 6.6.    What Boniu\u2019s illness may have been is a matter of specula-\ntion.\n  The word \u2018fated\u2019 ( ming \u547d) \nalso carried the sense of \u2018lifespan\u2019, \nand it was commonly believed that \na limit of years was determined for \neach person by destiny. \n    6.12  \u2018The path\u2019 simply translates \ndaoin its original sense, in order to \nclarify the metaphor governing \nConfucius\u2019s reply. \n  \n \n6.13  \u2018Ru\u2019 ( \u5112) is the name by \nwhich the Confucian school was \nknown (Confucianism is some-\ntimes called Ruism in English).  Its"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995105c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 25, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 25, "short_name": "Analects of Confucius", "chroma:document": "original meaning is disputed.  This passage (the only one in the Ana-\nlects to employ the term) suggests \na split already existing in the \nschool at the time the Analects  was \ncomposed. Clearly, the followers \nof Zixia believed their master was on the junzi  side of the equation. \n 6.14  The final statement means he \nnever seeks contact for private rea-\nsons.  6.15  Meng Zhifan was a contem-\nporary grandee of Lu. \n \n    \n \n6.16  Confucius refers to the super-ficial advantages of two minor fig-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995108e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 26, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 26, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 27\n Zhao, it is hard to esca pe in times like these. \n \n6.17  The Master said, Who can go out ex-\ncept through the door?  Why, then, does no \none follow this Dao? \n \n6.18  When plain substance prevails over \npatterned refinement , you have a bumpkin. \nWhen patterned refinement prevails over substance, you have a clerk.  When sub-\nstance and pattern are in balance, only then \ndo you have a junzi . \n \n6.19  Men stay alive through straight-\nforward conduct.  When the crooked stay \nalive it is simply a matter of escaping \nthrough luck. \n 6.20  The Master said, Knowing it is not so \ngood as loving it; loving it is not so good as \ntaking joy in it.  6.21  The Master said, With men of middle \nlevel or higher, one ma y discuss the highest; \nwith men below the middle rank, one may \nnot discuss the highest. \n \n6.22  Fan Chi asked a bout knowledge.  The \nMaster said, \u201cTo concentrate on what is right \nfor the people; to be attentively respectful"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99510b6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 26, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 26, "short_name": "Analects of Confucius", "chroma:document": "towards ghosts and spirits but keep them at a distance \u2013 this may be called knowledge.\u201d \n He asked about ren.  \u201cPeople who are \nren are first to shoulder difficulties and last \nto reap rewards.  This may be called ren.\u201d \n \n 6.23  The Master said, The wise delight in water; the rendelight in mountains.  The \nwise are in motion; the renare at rest.  The ures from history to suggest the \nvalues of a debased age. \n     \n \n    \n \n \n \n   \n \n    \n6.20  This may refer to any activ-\nity, but \u2018it\u2019 is probably best under-stood as the dao. \n  \n \n     \n \n6.22  This and the following pas-sage pair ren  and knowledge (or \nwisdom) in the manner of  4.2."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99510de-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 27, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 27, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 28 \n wise are joyful; the ren are long lived. \n \n6.24  The Master said, The state of Qi with \none transformation could become the state of \nLu, and the state of Lu with one transforma-tion could reach the dao. \n 6.25  The Master said, A gourd that is not a gourd \u2013 is it a gourd?  Is it a gourd?  \n6.26  Zai Wo asked, \u201cIf you were to say to a \nren person that there was someone fallen \ndown into a well, would he leap in to save \nhim?\u201d \n The Master said, \u201cWhat do you mean \nby this?  A junzi  may be urged, but he cannot \nbe snared; he may be deceived, but he may \nnot be made a fool of.\u201d  \n6.27  The Master said, Once a junzi  has stud-\nied broadly in patterns ( wen) and constrained \nthem with li, indeed he will never turn his \nback on them.   \n \n6.28  The Master had an audience with \nNanzi.  Zilu was displeased.  The Master \nswore an oath: \u201cThat wh ich I deny, may Tian \ndetest it!  May Tian detest it!\u201d \n \n6.29  The Master said, The Central Mean in"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951106-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 27, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 27, "short_name": "Analects of Confucius", "chroma:document": "conduct is where virtue ( de) reaches its pin-\nnacle.  Few are those who can sustain it for \nlong. \n 6.30  Zigong said, \u201cIf one were to bring \nbroad benefits to the people and be able to \naid the multitudes, what  would you say about \nhim?  Could you call him ren?\u201d \n The Master said, \u201cWhy would you call  \n \n     \n \n6.25  Gourds were used as a cer-tain type of wine vessel, called, therefore, \u2018gourds\u2019.  This passage must refer to some irregularity of \nvessel usage, and in doing so, to \nraise the issue of the distortion of \nlanguage to cover up unorthodox \nconduct.  An implied meaning might be that a\n \u2018ruler\u2019 who does \nnot properly \u2018rule\u2019 should not be \ncalled a \u2018ruler\u2019 \u2013 an idea that has \ncome to be known as part of a doc-trine called \u2018the rectification of names\u2019.  (See also 17.11.)  \n6.26  This is one of many instances \nof tension between Zai Wo and Confucius (see 3.21, 5.10, 17.21).  \n6.27  Duplicated at 12.15."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995112e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 27, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 27, "short_name": "Analects of Confucius", "chroma:document": "6.28  Nanzi was the unsavory fe-male consort of the Marquis of Wei.  Confucius here denies Zilu\u2019s suspicion that he was planning to conspire with Wei\u2019s unethical \npower brokers in order to gain a \ncourt position.  (See 3.13.)  \n6.30  \u2018Sage\u2019 ( sheng  \u8056) is a term \ngenerally reserved for great figures \nof legendary accomplishment.  One may read this passage as say-ing either that sagehood is a type of \u2018super-ren \u2019 \u2013 ren with political \nachievements added on \u2013 or that these are two different types of issues, one having to do with power opportunities turned to ad-vantage, and the other having to do \nwith a habitual linkage of self and"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951156-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 28, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 28, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 29\n this a matter of ren ?  Surely, this would be a \nsage!  Yao and Shun th emselves would fall \nshort of this.   \n \u201cThe ren person is one who, wishing \nhimself to be settled in position, sets up oth-\ners; wishing himself to have access to the \npowerful, achieves access for others.  To be \nable to proceed by analogy from what lies \nnearest by, that may be termed the formula \nfor ren.\u201d other \u2013 not unrelated matters, but \nstill distinct."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995117e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 29, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 29, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 30 \n Book VII \n \n7.1  The Master said, To transmit but not \ncreate, to be faithful in loving the old \u2013 in \nthis I dare compare myself to Old Peng. \n \n7.2  The Master said, To  stay silent and mark \nsomething in the mind, to study without tir-\ning, to instruct others without fatigue \u2013 what difficulty are these things to me? \n \n7.3  The Master said, That I have not culti-vated virtue, that I have learned but not ex-\nplained, that I have heard what is right but \nfailed to align with it, that what is not good in me I have been unab le to change \u2013 these \nare my worries.  7.4  When the Master was at leisure, his \nmanner was rela xed and easy. \n \n7.5  The Master said, How far I have de-clined!  Long has it been since I have again \ndreamed of the Duke of Zhou. \n 7.6  The Master said, Set your heart on the \ndao, base yourself in virtue, rely on ren , \njourney in the arts. \n \n7.7  The Master said, From those who offer"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99511a6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 29, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 29, "short_name": "Analects of Confucius", "chroma:document": "only a bundle of dried sausages on up, I have never refused to teach. \n \n7.8  The Master said, Where there is no agi-tated attempt at thinking, I do not provide a \nclue; where there is no stammered attempt at \nexpression, I do provide a prompt.  If I raise one corner and do not receive the other three in response, I teach no further. Notes \n \n7.1  There is no consensus about who Old Peng may have been.   \n Book VII is, by and large, \na portrait of Confucius, in his own words or in the words of the Ana-\nlects compilers. \n  \n \n   \n \n \n    \n \n    7.5  The Duke of Zhou was a dy-\nnastic founder famous for saving \nthe young dynastic house through his wise regency. He was also said to have devised the rituals of the Zhou government.   \nThe passage may mean \nthat Confucius has long given up hope of seeing a new sage arise. \n \n7.6  \u2018The arts\u2019 refers to the gentle-manly arts of archery, charioteer-\ning, and writing, and the Confu-\ncian ritual arts of li and music."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99511ce-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 29, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 29, "short_name": "Analects of Confucius", "chroma:document": "7.7  The openness of Confucius\u2019s \u2018school\u2019 to men of all classes is \nreflected here.  Note \u2018on up\u2019: Con-\nfucius was a professional private teacher (often said to be the first), who seems to have lived largely off the largess of his wealthier pu-\npils."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99511f6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 30, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 30, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 31\n  \n7.9  When the Master dined by the side of one who was in mourni ng, he never ate his \nfill.  7.10  If on a certain day the Master cried, he \ndid not on that day sing.  7.11  The Master said of Yan Yuan, When put to use, act; when discarded, hide \u2013 only \nyou and I are thus. \nZilu said, \u201cMaster, if you were put in \ncharge of the three ar my divisions, then \nwhom would you wish to have with you?\u201d \n The Master said, \u201cThose who fight ti-\ngers with their bare hands, wade across riv-\ners, and are willing to die without regret \u2013 I would not want their co mpany.  I would cer-\ntainly want those who approach affairs with \nfearful caution and who like to lay careful plans for success.\u201d  7.12  The Master said, If wealth may be well \nsought, though it be as lowly bearer of the \nwhip I too would pursue it.  If it cannot be well sought, I will follow what I love. \n \n7.13  Things the Master was vigilant about: fasting, war, illness."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995121e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 30, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 30, "short_name": "Analects of Confucius", "chroma:document": "7.14  When the Master was in the state of Qi, he heard the Shao Music.  For three months \nhe did not know the tast e of meat.  He said, \n\u201cI never imagined that the making of music \ncould reach this level.\u201d \n \n7.15  Ran Y \u01d2u said, \u201cWill the Master be-\ncome a partisan on behalf of the ruler of Wei?\u201d  \n      \n \n \n7.11  What is \u2018put to use\u2019 or \u2018dis-carded\u2019 may refer to rulers\u2019 treat-ment of Confucius and Yan Yuan, or, more likely, to the dao.  The \ninitial passage here restates the doctrine of timeliness. \nClassical era armies were \ntypically divided into left, right, and central divisions. \n Zilu\u2019s eager valor is once \nagain quashed here (see 5.7). \n    \n \n 7.12  See the first part of 4.5 and 7.17.  Confucius claims to desire what others desire \u2013 wealth \u2013 but \nhere his desires seem superseded \nby what he \u2018loves\u2019.  7.13  \u2018Fasting\u2019 refers to dietary and other rules for purification appro-priate prior to ancestral sacrifice \nrituals, during mourning periods,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951246-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 30, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 30, "short_name": "Analects of Confucius", "chroma:document": "and so forth.  7.14  The Shao dance was said to \nhave been composed by the sage \nemperor Shun.  Other sources sug-\ngest this visit to Qi took place early in Confucius\u2019s career.  7.15  Ran Y \u01d2u is the disciple Ran \nQiu. \nThe heir to the throne of \nWei was exiled. Upon his father\u2019s death, his son was enthroned in his"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995126e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 31, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 31, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 32 \n  Zigong said, \u201cRight \u2013 I\u2019ll ask him.\u201d \nHe entered and said to the Master, \u201cWhat sort of men were Bo Yi and Shu Qi?\u201d \n \u201cThey were worthies of ancient \ntimes.\u201d  \u201cDid they harbor complaints?\u201d \n \u201cThey sought ren and gained ren \u2013\nwhat complaint could they have?\u201d \n Zigong exited.  \u201cThe Master will not be a partisan in this,\u201d he said. \n \n7.16  The Master said, To eat coarse greens, drink water, and crook one\u2019s elbow for a pil-\nlow \u2013 joy also lies therein.  Wealth and high \nrank obtained by unrighteous means are to \nme like the floating clouds. \n \n7.17  The Master said, Give me a few years, \ntill fifty, in order to learn, and indeed I may \nbe free of great flaws. \n 7.18  Those things for which the Master al-ways employed court dialect: the Poetry, the \nDocuments, the conduct of li.  For all these, \nhe employed court dialect.   \n7.19  The Lord of She asked Zilu about Con-\nfucius.  Zilu could think of no response.  The Master said, \u201cWhy did you not say: As a"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951296-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 31, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 31, "short_name": "Analects of Confucius", "chroma:document": "man, when agitated in thought he forgets to \neat, joyfully forgetting his cares, not realiz-ing that old age is near at hand?\u201d \n \n7.20  The Master said, I was not born with knowledge.  I love what is old and am as-\nsiduous in pursuing it. \n 7.21  The Master did not speak of strange occurrences, feats of strength, political dis-place, and he, the rightful \u2018ruler\u2019, \nplanned to lead an army to retake \nthe throne.   Confucius had made \nmany contacts in Wei (see 3.13, 6.28), and Ran Qiu here wonders whether he will take advantage of the situation. \n On Bo Yi and Shu Qi, see \n5.23.    \n \n \n7.16  See 4.5 and 7.12.   7.17  The word rendered as \u2018in-\ndeed\u2019 is also the title of the famous \nmantic work, Yi jing  (\u2018Book of \nChanges\u2019). Most interpreters take Confucius to be saying here that he wishes to study that text, which is \notherwise not mentioned in the \nAnalects .  (An oblique reference \nmay appear at 13.22, however.)  7.18  Classical China was a patch-\nwork of dialects.  Confucius likely"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99512be-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 31, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 31, "short_name": "Analects of Confucius", "chroma:document": "spent his childhood in a region south of Lu that spoke a local dia-lect distinct from Zhou norms (see 3.15).  \n7.19  The Lord of She was a gran-\ndee of the state of Chu; She was \nhis feudal estate. \n  \n \n     \n \n7.21  This should be understood in contrast to some other \u2018wisdom\u2019 schools, which claimed to under-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99512e6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 32, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 32, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 33\n ruptions, and spirits. \n 7.22  The Master said, When walking in a \ngroup of three, my te achers are always pre-\nsent.  I draw out what is good in them so as \nto emulate it myself, and what is not good in \nthem so as to alter it in myself. \n 7.23  The Master said, Tian has engendered virtue in me \u2013 what ha rm can Huan Tui do to \nme?    7.24  The Master said, My friends, do you \nbelieve I have secrets from you?  I am with-\nout secrets.  There is nothing I do that I do \nnot share with you, my friends.  That is who \nI am. \n 7.25  The Master taught by means of four \nthings:  patterns ( wen), conduct, loyalty, \nfaithfulness. \n 7.26  The Master said, \u201cSages I have had no \nopportunity to see.  You may say that I have \nbeen able to see junzi s.\u201d   \n The Master said, \u201cGood men I have \nhad no opportunity to s ee.  You may say that \nI have been able to se e steadfast men.  To"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995130e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 32, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 32, "short_name": "Analects of Confucius", "chroma:document": "treat having nothing as having enough, being empty as being full, being in tight constraints \nas being in luxury \u2013 it is hard enough to be steadfast!\u201d \n \n7.27  When the Master fished he did not use a net; when he hunted, he did not shoot at \nnesting birds. \n 7.28  The Master said, There are probably those who invent without prior knowledge.  I stand anomalies like earthquakes \nor comets, to be able to nurture \nsuper-human bodily capacities, to teach how to turn political turmoil to advantage, or to penetrate the world of spirit beings.  \n \n  7.23  The Han period history, Shiji, \noffers\n context.  Huan Tui was  min-\nister of war in the state of Song.  Jealous of Confucius, he threat-ened him when Confucius and his disciples journeyed to Song.  Con-fucius calmed his disciples with this statement.  See 9.5 for what \nseems to be a different version of \nthe same lesson.    \n \n \n \n  \n7.26  Two separate and somewhat"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951336-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 32, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 32, "short_name": "Analects of Confucius", "chroma:document": "contradictory passages seem to have been combined here.  It may be that originally, different branches of the school developed variant texts on a common teach-\ning theme, and the Analects  editors \nsimply juxtaposed them, rather \nthen selecting."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995135e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 33, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 33, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 34 \n am not such a one.  To listen to much, select \nwhat is good, and follow it; to observe much and to mark it in memory \u2013 these are second \nto knowledge. \n 7.29  The people of Hu Village were difficult \nto talk with.  A youth from there appeared at \nthe gate and the disciples were unsure what to do.  The Master said, \u201cTo approve of him \nwhen he advances does not mean you\u2019ve ap-\nproved of his steps back.  What is extraordi-nary in this?  When a person purifies himself \nso as to advance, you approve his purity; you \nare not endorsing his past.\u201d \n \n7.30  The Master said, Is rendistant?  When \nI wish to be ren, ren arrives. \n 7.31  The Minister of Crime in the state of \nChen asked, \u201cDid Duke Zhao understand li?\u201d \nConfucius said, \u201cHe did.\u201d  Confucius retired, and the Minister \nbowed to Wuma Qi, w ho entered.  The Min-\nister said, \u201cI have heard that the junzi is not a \npartisan \u2013 is he indeed  a partisan after all? \nYour former ruler married a woman from the"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951386-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 33, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 33, "short_name": "Analects of Confucius", "chroma:document": "state of Wu with the same surname as his \nown clan, but simply referred to her as \n\u2018Mengzi of Wu.\u2019  If your ruler understood li, \nwho does not understand li?\u201d \n Wuma Qi reported this to the Master, who said, \u201cI am lucky.  When I make an er-\nror, others always know it.\u201d  \n7.32  When the Master sang with others and \nthey sang well, he w ould always wait and \nthen ask them to repeat before joining in harmony.  \n \n     \n \n \n \n         \n \n \n \n 7.31  Confucius is here pictured visiting Chen in his quest to find political employment.  Duke Zhao was a former \nduke in Lu.  The Minister has put \nConfucius in the difficult position of choosing between telling the \ntruth and being loyal to his state\u2019s \nruling house. \n Wuma Qi appears to be a \nman of Lu traveling with Confu-cius, perhaps a minor disciple.  Marrying someone of the same surname was considered to \nbe breaking an incest taboo.  Had \n\u2018Mengzi of Wu\u2019 been referred to in an ordinary way, she would have been called \u2018Madame Ji\u2019, using the"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99513ae-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 33, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 33, "short_name": "Analects of Confucius", "chroma:document": "surname Ji \u59ec, which was the same \nas that of the dukes of Lu. \n Confucius\u2019s final remark is sarcastic.  The Minister could have criticized him either way."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99513d6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 34, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 34, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 35\n  \n7.33  The Master said, In terms of unstinting effort, I can measure up to others, but as far \nas exemplifying the junzi  in my personal \nconduct, I have not  yet grasped it. \n 7.34  The Master said, \u201cAs for terms such as \n\u2018sage\u2019 or \u2018 ren\u2019, how could I dare accept \nthem?  Rather, \u2018tireless in pursuing it, un-\nflagging in teaching ot hers\u2019 \u2013 that may be \nsaid of me.\u201d  Gongxi Hua said, \u201cThat is just what we disciples cannot learn to be.\u201d \n \n7.35  The Master fell ill.  Zilu requested \npermission to offer prayers.  The Master \nsaid, \u201cIs there precedent for this?\u201d  Zilu an-\nswered, \u201cThere is.  In the liturgy it says, \u2018Pray to the spirits above and below.\u2019\u201d \n The Master said, \u201cMy prayers are \nlongstanding.\u201d  7.36  The Master said, Extravagance leads \ntowards disobedience; thrift leads towards \nuncouthness.  Rather than be disobedient, it is better to be uncouth. \n \n7.37  The Master said, The junzi is free and \neasy, the small man always careworn."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99513fe-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 34, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 34, "short_name": "Analects of Confucius", "chroma:document": "7.38  The Master was warm, yet severe, awe-\nsome, yet never harsh, reverent, yet calm.   \n \n     \n \n7.34  See 7.2.    \n \n \n \n   \n7.35  For an alternative account, \nsee 9.12."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951426-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 35, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 35, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 36 \n Book VIII  \n \n8.1  The Master said, Taibo may be said to \nhave possessed the utmost of virtue ( de). \nThrice he ceded the wo rld to another.  The \npeople could find no words to praise him.  \n8.2  The Master said, If one is reverent but without li one is burdened; if one is vigilant \nbut without li one is fearful; if one is valor-\nous but without li one causes chaos; if one is \nstraightforward but without li one causes af-\nfronts. \n When the junzi  is devoted to his par-\nents, the people rise up as ren; when he does \nnot discard his old comrades, the people are \nnot dishonest. \n 8.3  Master Zeng fell ill.  He summoned the \ndisciples of his sch ool. \u201cUncover my feet; \nuncover my hands!  The Poetry  says,  \nAll vigilance, all caution,  \nAs though nearing the edge of abyss,  \nAs though treading upon thin ice.  \n\u201cMy young friends, from this point on, \nI know that I have escaped whole!\u201d \n \n8.4  Master Zeng fell ill.  Meng Jingzi called"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995144e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 35, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 35, "short_name": "Analects of Confucius", "chroma:document": "upon him.  Master Zeng said, \u201cWhen a bird \nis about to die, his call is mournful; when a man is about to die, his words are good.   \n\u201cThere are three things a junzi cher-\nishes in the dao.  In attitude and bearing, \nkeep far from arrogance; in facial expression, \nkeep aligned close to faithfulness; in uttering \nwords, keep far from co arse abrasiveness.   \n\u201cSo far as minor matters of ritual im-\nplements are concerned,  there are functionar-\nies to take care of that.\u201d Notes \n \n8.1  Taibo was an uncle of the fu-ture Zhou King Wen, and heir to \nthe Zhou throne.  Having seen how \npromising his nephew was, he ceded the throne to his brother so his nephew would inherit it, and fled to the south, so no one could reverse his action.  Ultimately, \nKing Wen\u2019s son, King Wu, estab-\nlished the Zhou Dynasty and so ruled the \u2018world\u2019.  Book VIII has an unusual \nstructure; 8.1 was clearly, at some \npoint, in a single group with 8.18-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951476-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 35, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 35, "short_name": "Analects of Confucius", "chroma:document": "21, all being added late in such a way as to bracket the book.  8.2 This highly formulaic passage \nis more typical of the latter sec-\ntions of the Analects , and partially \nduplicated in 17.8.  The term \u2018junzi \u2019 in the second portion \nclearly refers to an exemplary ruler. \n \n8.3  Set many years after Confu-cius\u2019s death, when his youngest disciple is dying as an old man, this passage depicts Zeng Shen\u2019s \npride in evading the dangers of his \nage by following the doctrine of timeliness.  (Because there is a tradition that Zeng Shen\u2019s school stressed filial conduct, many inter-preters read the remarks in 8.3 as \npride in preserving whole the body \nbequeathed by parents.)  Passages 8.3-7 are\n all rel-\nics of the school of Zeng Shen, and represent a\n micro-text lodged \nwithin the Analects , a tiny \u2018Book \nof Master Zeng\u2019.  8.4  Zeng Shen\u2019s school of Confu-cianism is believed to have \nstressed matters of inner sincerity \nover external li."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995149e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 36, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 36, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 37\n  \n8.5  Master Zeng said, To be able yet to ask advice of those who are not able, to have \nmuch yet to ask advi ce of those who have \nlittle, to view possession as no different than \nlacking, fullness as no different than empti-\nness, to be transgressed against yet not to \nbear a grudge \u2013 in past times, I had a friend who worked to master these things.  \n8.6  Master Zeng said , A man to whom one \ncan entrust a growing youth of middling \nstature and a territory a hundred l\u012dsquare, \nwho, nearing a great crisis, cannot be way-\nlaid from his purpose \u2013 would such a man \nnot be a junzi ?  Such a man would be a junzi .\n 8.7  Master Zeng said, A gentleman cannot but be broad in his de termination.  His bur-\nden is heavy and his road ( dao) is long.  He \ntakes ren to be his burden \u2013 is the burden not \nheavy?  Only with death may he lay it down \u2013 is the road not long? \n \n8.8  The Master said, Rise with the Poetry , \nstand with li, consummate with music."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99514c6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 36, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 36, "short_name": "Analects of Confucius", "chroma:document": "8.9  The Master said , The people can be \nmade to follow it, they cannot be made to \nunderstand it. \n 8.10  The Master said , When one who loves \nonly valor is placed under the stress of pov-erty, the result is chaos.  If a person is not ren, placing them under stress leads to ex-\ntremes, and chaos follows.  8.11  The Master said, If a person had ability as splendid as the Duke of Zhou, but was  \n8.5  Traditionally, the friend has \nbeen understood to be Yan Hui.  The word \u2018friend\u2019 could also be plural, and refer to the group of original disciples.  \n \n    \n8.6  The passage seems to refer to \na minister entrusted by a dying \nruler with the care of his minor \nheir and lands.   \nA l\u012d is \u2153 mile, so the do-\nmain in question is of moderate \nsize. \n    \n \n    \n \n 8.8  \u2018Rise\u2019 is a technical term re-ferring to the initial image of a poem.  \u2018Stand\u2019 means to assume a social role.  \u2018Consummate\u2019 is a \ntechnical term denoting the final \ncoda of a musical piece or move-ment."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99514ee-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 37, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 37, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 38 \n otherwise arrogant and stingy, the rest \nwould not be worth a glance.  \n8.12  The Master said, A student willing to \nstudy for three years without obtaining a salaried position is hard to come by. \n \n8.13  The Master said, Be devoted to faith-fulness and love lear ning; defend the good \ndao until death.   \nDo not enter a state in poised in dan-\nger; do not remain in a state plunged in chaos. \nWhen the dao prevails in the world, \nappear; when it does not, hide. \nWhen the dao prevails in a state, to \nbe poor and of low rank is shameful; when \nthe dao does not prevail in a state, to be \nwealthy and of high rank is shameful. \n \n8.14  The Master said, When one does not occupy the position, one does not plan its governance.  \n \n8.15  The Master said, The overture of Mu-sic Master Zhi, the fi nal coda of the song \nOspreys , overflowing \u2013 how they fill the \near!  \n8.16  The Master said, Recklessly bold yet \nnot straightforward, ignorant yet uncompli-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951516-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 37, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 37, "short_name": "Analects of Confucius", "chroma:document": "ant, empty headed yet unfaithful, I wish to \nknow nothing of such people. \n 8.17  The Master said, One should study as \nthough there is not enough time and still \nfeel fear of missing the point.  8.18  The Master said, Towering! \u2013 that  \n \n 8.12  The minimum term of disci-pleship was tradition-ally taken to be three years. \n \n   \n \n    \n8.14  Duplicated (with comment) \nat 14.26.  8.15  Music Master Zhi was a fa-mous past court musician of Lu \n(see 18.9).  The \u2018Ospreys\u2019 is the \ninitial song in the Poetry . \n 8.18  This passage picks up the historical theme begun in 8.1.  \nEmperor Shun passed his kingdom \nto Yu, rather than to his son, and \nso did not treat the throne as be-longing to his own lineage.  This was not the case with Yu, how-ever, and in the book Mencius , \nwhere this aphorism appears, Yu is not included.  8.19  Emperor Yao, in Confucian tradition the first of the sage rulers, was celebrated for sending\n mem-\nbers of his court to  the four corners"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995153e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 37, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 37, "short_name": "Analects of Confucius", "chroma:document": "of the empire to map the heavens and create a calendar to regulated society.  The last book of the Ana-\nlects begins by quoting a lost text \npertaining to Yao and the calendar (see 20.1)  Here, Yao\u2019s achievements are pictured as the ideal form of civilized society, the emblem of \npattern (see 5.13)."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951566-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 38, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 38, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 39\n Shun and Yu should have possessed the \nworld yet treated none of it as their own.  \n8.19  The Master said, How grand was the \nrule of the Emperor Yao!  Towering is the grandeur of Tian; only Yao could emulate \nit.  So boundless the people could find no \nname for them \u2013 towering were his achievements.  Glimmering, they formed an emblem of patterns. \n \n8.20  Shun possessed five ministers and the world was ordered.  King Wu said, \u201cI have \nten ministers to curtail the chaos.\u201d  \nConfucius commented, \u201cTalent is \nhard to find, is it not!  In the times of Yao and Shun it was most abundant.  Of the ten, \none was a woman, it was merely nine. \n\u201cThe Zhou controlled two-thirds of \nthe empire, yet continued to serve the Yin. The virtue of the Zhou may be said to be the utmost of virtue.\u201d \n \n8.21  The Master said, I can find no fault in Yu.  Yu was frugal in his own food and drink, but thoroughly filial towards the \nspirits; he wore shabby clothes, but ritual"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995158e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 38, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 38, "short_name": "Analects of Confucius", "chroma:document": "robes of the finest beauty; his palace cham-\nbers were humble, but he exhausted his \nstrength on the waterways that irrigated the \nfields.  I can find no fault with Yu. 8.20  The first part of Confucius\u2019s \ncomment refers to a belief that \nKing Wu\u2019s wife served a key role in governance.  The second part refers to the pre-conquest reign of King Wen, who forbore to conquer the Shang (Yin) Dynasty, although \nmost of the empire had been \nswayed by his virtue to regard him as the true king.  8.21  Yu was celebrated as the \nideal ruler by the Mohists, early \nadversaries of the Ruist, or Confu-\ncian school.  His story was part \nmyth \u2013 Yu was at some point a flood myth hero, and famous for single-handedly dredging the riv-\ners of China and draining a world-\nthreatening flood.  The Mohists, who believed virtue lay simply in selfless effort for others and who regarded ritual (and Confucians) as \nwasteful extravagance, promoted"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99515b6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 38, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 38, "short_name": "Analects of Confucius", "chroma:document": "Yu as an exemplar of thrift, sim-plicity, and self-sacrifice.  In this passage,\n Confucius seems to \n\u2018adopt\u2019  Yu by picturing him as \nequally devoted to thrifty self-sacrifice and ritual perfection.  This apparent effort to comman-deer a competitor school\u2019s chief exemplar probably marks the pas-sage as a late insertion.  The same \nmotive may account for Yu\u2019s \nsomewhat puzzling appearance at 8.18."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99515d4-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 39, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 39, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 40 \nBook IX \n \n9.1  The Master rarely spoke of profit, fate, \nor ren. \n \n9.2  A resident of Da Lane said, \u201cHow great \nis Confucius!  He has studied broadly, and \nhas no accomplishment by which he is known.\u201d  The Master heard of this and said to \nhis disciples, \u201cWhat shall I master?  Chario-\nteering?  Archery?  I\u2019ll master charioteer-\ning!\u201d \n \n9.3  The Master said, The hemp ceremonial \ncap is what is called for in li.  Nowadays \nplain silk is used.  That is thrifty.  I follow the general trend.  To  make one\u2019s bows at \nthe base of the steps is what is called for in \nli.  Nowadays people bow after ascending. \nThat is arrogant.  Though it goes against the general trend, I ma ke my bows below. \n \n9.4  The Master forbade four things:  One \nmust not act on guesses, one must not de-mand absolute certainty, one must not be \nstubborn, one must not  insist on oneself. \n \n9.5  When the Master was in danger in the \nstate of Kuang, he said, \u201cKing Wen is dead,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99515fc-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 39, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 39, "short_name": "Analects of Confucius", "chroma:document": "but his patterns ( wen) live on here in me, do \nthey not?  If Tian wished these patterns to \nperish, I would not have been able to partake \nof them.  Since Tian has not destroyed these patterns, what harm can the people of Kuang \ndo to me?\u201d \n 9.6 The Grand Steward asked Zigong, \u201cYour Master is surely a Sage, is he not?  He is Notes \n \n9.1  This probably means Confucius rarely spoke of events, actions, or \npeople in these terms. \n     \n \n   \n \n \n 9.3  This passage is often cited as expressing the view that the liare not \nfrozen and may evolve with the \ntimes, but only when underlying \nprinciples are understood and fol-lowed.    \n \n  9.4  Like Book VII, Book IX is stud-ded with short comments on Confu-\ncius and his style of teaching.  In \nsome respects, Books VII and IX appear to be variants on the same theme, developed by different branches of the school.  \n9.5  The Han history Shiji provides \ncontext, saying that the people of"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951624-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 39, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 39, "short_name": "Analects of Confucius", "chroma:document": "Kuang mistook Confucius for a well known political outlaw from Lu.  This passage and 7.23 are clearly \nvariants of a single legend. \n   9.6  The Grand Steward was proba-\nbly an emissary from the state of \nWu."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995164c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 40, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 40, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 41\n skilled in so many things !\u201d  Zigong replied, \n\u201cIt is actually Tian which allows him to be a \ngreat Sage; he is skilled in many things be-\nsides.\u201d   \nThe Master heard of it.  \u201cWhat does \nthe Grand Steward know of me?\u201d he said. \"When I was young I was of humble station, \nand so I became skilled in  many rude things. \nIs the junzi skilled in many things?  No, not \nmany.\u201d  \n9.7  Lao said, The Master stated, \u201cI was not tried in office, hence I became skilled in \narts.\u201d \n \n9.8  The Master said, Do I have know-ledge? \nNo, I do not.  If even a bumpkin asks a ques-tion of me, I am all empt y.  I simply tap at \nboth ends of the question until I exhaust it. \n \n9.9  The Master said , The phoenix does not \narrive, the River does not  produce its charts \u2013\nI am finished! \n \n9.10  Whenever the Master saw someone wearing mourning clothes, a grandee dressed \nin court robes, or a blind person, upon catch-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951674-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 40, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 40, "short_name": "Analects of Confucius", "chroma:document": "ing sight of them, though they be young, if seated he would strand, if walking past he \nwould quicken his step. \n 9.11  Yan Yuan heaved a heavy sigh. \u201cWhen \nI look up, it grows taller, when I bore into it, \nit grows harder.  I see it before men and sud-denly it is behind.  The Master skillfully en-\ntices people forward, step by step.  He \nbroadens me with patterns and constrains me \nwith li \u2013 I want to stop, but I cannot until my \nabilities are exhausted.  He stands before me  This discussion of what is \nessential in the junzi  resonates with \nboth 9.8 below and 15.3.  It is \nstructurally similar to 9.2.    \n \n    \n \n \n9.7  The identity of Lao is dis-\nputed.  It may be the personal name of the disciple Yuan Xian.  This short passage appears to be a \npiece of later commentary that \nworked its way into the text.  9.8  If 9.7 is excluded as a late in-sertion, the rhetoric of the end of \n9.6 and the start of 9.8 are perfect"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995169c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 40, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 40, "short_name": "Analects of Confucius", "chroma:document": "complements.  9.9  The arrival of the legendary feng-bird (conventionally equated \nwith the \u2018phoenix\u2019) and the ap-\npearance of magic diagrams from the Yellow River were believed to be signs of the coming of a new sage king, mandated by Tian.  Ref-erence to this sort of omenology \nprobably marks this passage as a \nlater addition.    \n9.11  The elaborate imagery here \nalso suggests late authorship.  No-where else in the text does the en-igmatic Yan Hui speak at greater length.    Part of this passage is du-\nplicated at 12.15."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99516d8-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 41, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 41, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 42 \n as though towering high, and though I wish \nto follow, I can find no route up.\u201d  \n9.12  The Master fell ill.   Zilu had the disci-\nples act towards him as  though they were re-\ntainers.  When the illn ess eased, the Master \nsaid, \u201cLong has You practiced this decep-\ntion!  To have no reta iners and pretend to \nhave them, whom do I deceive?  Do I de-ceive Tian?  And moreover, rather than die \nin the hands of retainers, would I not prefer \nto die in your hands, my friends?  Even though I may receive no great funeral, would \nI be dying by the side of the road?\u201d \n \n9.13  Zigong said, \u201cLet\u2019s  say I have a pre-\ncious gemstone; should I place it in a fine \nbox and conceal it, or should I seek out a \ngood merchant and sell it?\u201d \n The Master said, \u201cSell it!  Sell it!  I \nmyself am waiting for a good price.\u201d  9.14  The Master wished  to dwell among the"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995170a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 41, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 41, "short_name": "Analects of Confucius", "chroma:document": "uncivilized tribes.  Someone said, \u201cWhat would you do about their crude-ness?\u201d  The Master said, \u201cWhen a junzi  dwells among \nthem, what crudeness could there be?\u201d  9.15  The Master said, Only after I returned \nto Lu from Wei did the court odes and sacri-\nficial hymns find their proper places. \n \n9.16  The Master said, When abroad serving \ncourt grandees and ministers, when at home serving elders, not daring to fail in effort in \nmatters of mourning, not becoming intoxi-\ncated with wine \u2013 what difficulty are these things to me?   \n \n  9,12  An alternative account ap-pears at 7.35.  \u2018Retainers\u2019 (house-hold \nministers) denotes the personal \nretinue of a patrician who has wealth\n and standing adequate to \ninvolve a grant of hereditary lands and court rank. \n \n     \n \n9.13  This passage seems designed \nto remind members of the school \nthat although the doctrine of time-liness says to hide in times of dan-\nger, the goal is still to find political \nleverage to put the tao into prac-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951732-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 41, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 41, "short_name": "Analects of Confucius", "chroma:document": "tice.   \n \n     \n \n 9.15  The odes and hymns are sec-tions of the Poetry .  They were \nperformed as parts of court and \npatrician ceremonies.  In this pas-\nsage, Confucius claims that only after he assigned the various songs to their appropriate ceremonies did \nthe Poetry  fulfill its proper usage \nin li."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995175a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 42, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 42, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 43\n 9.17  The Master stood on the banks of the \nriver.  \u201cHow it flows on, never ceasing, night and day!\u201d \n \n9.18  The Master said,  I have yet to see a \nman who loved virtue as much as sex.   \n 9.19  The Master said, Think of it as making \na mountain.  If, one bucketful short of com-pletion, I stop, then I\u2019ve stopped.  Think of it \nas filling a pit.  Though I\u2019ve thrown in only a \nsingle bucketful, I\u2019m progressing.  \n9.20  The Master said, Instructing him, he \nwas never lazy \u2013 that would be Hui, would it \nnot? \n \n9.21  The Master characterized Yan Yuan thus:  What a shame!  I observed him ad-\nvance; I never saw him stop. \n 9.22  The Master said, There are shoots that never come to flower, and there are flowers \nthat never bear fruit. \n 9.23  The Master said, The younger genera-\ntion must be held in awe \u2013 how can we know \nthat the future will not match up to the pre-sent?  But if a man reac hes forty or fifty and"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951782-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 42, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 42, "short_name": "Analects of Confucius", "chroma:document": "nothing has been heard from him, he is no longer worthy of awe.  \n9.24  The Master said, Exemplary sayings: \ncan one fail to follow them?  Yet it is adapt-ing them that is important.  Lessons of obe-\ndience: can one fail to  approve them with \npleasure?  Yet it is applying them to fit that \nis important.  Those who approve without fitting and follow without adapting \u2013 I can  \n \n   9.18  Duplicated at 15.13. \n \n \n \n9.19  This is a complex meta-\nphor for pursuing the dao.  It \nbears comparison with 6.12.   \n \n 9.20  This and the following three passages all seem to be about Yan Hui, though he is only \nmentioned by name in the first \ntwo. \n \n9.21  This passage was, perhaps, \nonce the punch line of 9.19.  \n \n    \n \n9.23  Because of its celebration of sage eras of the past, Confu-cianism is often construed as recidivistic, lamenting the world\u2019s decline.  This passage \nsuggests a different view."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99517aa-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 43, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 43, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 44 \n do nothing with such people. \n 9.25  The Master said , Take loyalty and \ntrustworthiness as th e pivot and have no \nfriends who are not like yourself in this. \nIf you err, do not be afraid to correct \nyourself.    9.26  The Master said, One can seize the general in charge of the three army divisions, \nbut one cannot seize the heart\u2019s intent of a \npeasant.  \n9.27  The Master said, If a man could wear a \ntattered cloth jacket and stand beside one \nwearing fox or badger furs without shame, it would be You, would it not? \n \n9.28 Free of resentment, free of craving, \n In what way is he other than fine?  \n Zilu constantly chanted this verse. \nThe Master said, \u201cWhat is so fine about the \ntao of this poem?\u201d \n 9.28  The Master said, Only when the year \nturns cold can one see that pine and cypress \nare the last to wither.  9.29  The Master said, The wise are not con-\nfused, the ren are not beset with cares, the \nvalorous are not fearful."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99517d2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 43, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 43, "short_name": "Analects of Confucius", "chroma:document": "9.30  The Master said, One may study to-\ngether with a man; th at does not yet mean \none can pursue the dao with him.  One may \npursue the dao together with a man; that \ndoes not yet mean one ma y take a stand with \nhim.  One may take a stand together with a \nman; that does not ye t mean one may share  \n \n 9.25  Duplicated at 1.8.    \n \n  9.26 The term \u2018heart\u2019s intent\u2019 ( zhi \n\u5fd7) is often translated as \u2018will\u2019.  \nThe term is key in passages such \nas 5.8 and 11.24, where disciples reveal their characters by describ-ing their zhi, or heart\u2019s desire. \n 9.27  You is the disciple Zilu.  See 5.26.   \n9.28  Zilu has selected a passage \nfrom the Poetry  to treat as a motto, \nand Confucius teases Zilu, as he so frequently does.  Some interpreters read 9.27 together with this, such that it is Confucius who chants the \npoem, thus setting Zilu up for an \neven greater put-down, similar to 5.7."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99517fa-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 43, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 43, "short_name": "Analects of Confucius", "chroma:document": "9.30  This passage speaks of long processes of deepening trust, and works on many levels.  \u2018Take a stand\u2019 refers to assuming a social role,\n with a court context as the  \nimage.  \u2018Authority\u2019 also concerns official position, but it also carries the sense of making action choices on the basis of discretionary judg-ment, rather than on the basis of \nstrict rules.  Only a true junzi  pos-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951822-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 44, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 44, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 45\n authority with him. \n \n9.31   The flowers of the cherry tree, \n How the petals wave and turn. \n How could it be I do not long for you? \n But your home is so far distant.  \n The Master commented, \u201cHe couldn\u2019t \nreally have longed for her, could he \u2013 if he \nhad, how could any distance have been too great?\u201d  \n \n sesses the moral authority to break \nthe rules in order to carry out his \nethical judgments.  9.31  Interpreters over the centu-ries have tried to figure out why this comment on a poem otherwise \nunknown merited inclusion in the \nAnalects .  Some have taken it to be \npart of 9.30, relating the \u2018turning\u2019 of the petals to some elusive fea-ture of sharing authority with an-\nother.  It is, of course, possible that \nit is included simply because it \npreserves an actual comment by \nConfucius \u2013 its irreverent tone tal-lies well with other remarks we encounter in the text."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995184a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 45, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 45, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 46 \n Book X \n \n10.1  When Confucius was at home in his \nneighborhood, he was warm and courteous, \nand seemed as if he  found it difficult to \nspeak.  In the ancestral temples or at court, \nhe was articulate, his speech merely showing \nsigns of caution. \n 10.2  At court, in conversation with the \nlower ranks of grandees, he was familiar; in conversation with the upper ranks of gran-dees, he was respectful.  When the ruler was \npresent, he walked with quick step, yet \nevenly.  \n10.3  When the ruler ordered him to greet a \nguest to court, he changed expression, as if flushing.  His step became hurried.  When he \nstood beside the guests, he bowed to them, \nputting first his left or right hand, as appro-priate.  His robes remained even in front and \nback.  When stepping with them towards the \nthrone, he walked with quickened step, his arms bent wing-like.  When the guests had departed, he always re turned to report, say-\ning, \u201cThe guests have ceased to look back.\u201d"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951872-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 45, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 45, "short_name": "Analects of Confucius", "chroma:document": "10.4  When he entere d the duke\u2019s gate, he \nwould draw his body in, as though the gate-way would not accommoda te his height.  He \nnever stood in the middle of a gateway; he \nnever trod on the threshold.  When he \nwalked past his lord\u2019s position, his expres-sion would be serious a nd he would step rap-\nidly.  He would speak as if it were difficult \nfor him. \n When he lifted the hem of his robe to ascend the hall steps, he would draw his Notes \n \n10.1  Book X is largely a portrait of the highly ritualized behavior \nthat the Confucian school pre-\nscribed for a life lived according to li.  Passages sketch this portrait through a picture of Confucius\u2019s own style of behavior in different contexts, beginning with a series \ndepicting his style of conduct at \ncourt, and moving to matters of everyday life.  There exist a number of \nearly Confucian ritual texts that \ninclude some of these items as"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995189a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 45, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 45, "short_name": "Analects of Confucius", "chroma:document": "rules, along with many others.  Non-practitioners have not always found such texts fascinating; they are, however, of cultural interest, \nand sometimes underscore impor-\ntant ethical themes."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99518c2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 46, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 46, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 47\nbody in and suppress his breath, as though he \nwere not breathing.  On departing, once he \nhad stepped back down one  level, he relaxed \nhis expression as if in relief.  Descending the \nlast step, he would walk briskly forward, with his bent arms winglike, and resume his \nposition with respectful bearing. \n 10.5  When he carried a jade tally of official business, he would draw his body in, as \nthough he could not hold it up.  When he \nheld it high, it was as though bowing; when he held it low, it was as though about to con-\nfer it.  His expression was serious, as though \nfearful, and he stepped as though he were\nfollowing a line. \n When participating in a ceremony of \nli, his expression was rela xed; when in a pri-\nvate meeting, he was genial. \n \n10.6  The junzi does not hem his upper robes \nwith crimson or maroon.  He does not em-ploy red or purple for leis ure clothes.  In hot"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99518ea-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 46, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 46, "short_name": "Analects of Confucius", "chroma:document": "weather, he always wears a singlet of fine or coarse hemp as an outer garment.  With a black robe he wears a lambskin \njacket; with a plain robe he wears a fawnskin \njacket; with a yellow robe he wears a foxskin jacket. \n His leisure jacket is long, but the right \nsleeve is cut short.  He always wears sleepwear that is half \nagain as long as his height. \n Thick skins, such as fox and badger, are used at home. \n Upon putting aside mourning clothes, \nhe places no restrictions on the ornaments he may hang from his sash.  Apart from robes for sacrificial cere- \n \n     \n \n    \n \n \n \n   \n \n    \n \n10.6  The subject of this passage is \u2018the junzi \u2019, which may refer to \nConfucius.  It is also possible this passage is an insertion here, break-\ning the apparent consistency of \nsubject, all other passages appear-ing to refer back to the \u2018Confucius\u2019 of 10.1.  This passage alone is ren-dered in the present tense. \nThis and many subsequent"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951912-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 46, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 46, "short_name": "Analects of Confucius", "chroma:document": "passages in Book X concern de-tails of everyday cultivated con-duct and etiquette, whereas the earlier ones describe court con-duct."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995193a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 47, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 47, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 48 \nmony, the layers of his robes are cut to dif-\nferent lengths.  He does not wear a lambskin jacket or \nblack cap when making a condolence call. \n On the first day of the new year, he always goes to court dressed in full court \nrobes. \n When undergoing purification, he al-ways wears a robe of plain material.  In fast-ing, he always alters his diet and alters from \nhis usual seat when at home. \n  10.7  He did not demand that his rice be \nfinely polished nor that his meat be finely \ndiced.  If rice had turned sour, he did not eat \nit.  If fish or meat had spoiled, he did not eat \nit.  He did not eat food of bad color or of bad \nodor.  He did not eat food that was under-cooked.   \nHe did not eat except at the proper \ntimes.  If food had not been correctly cut, he did not eat it.  If the sauce was not proper to \nit, he did not eat it. \nThough there might be much meat, he \ndid not allow the amount of meat to exceed the amount of rice."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951962-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 47, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 47, "short_name": "Analects of Confucius", "chroma:document": "He had no set lim it for wine, he sim-\nply never reached a state of confusion.  He did not drink wine or eat meat purchased \nfrom the market. \nHe did not allow ginger to be dis-\npensed with in his rice, but he did not eat a great deal of it. \nWhen he participated in a sacrifice at \nthe duke\u2019s temples, he did not allow the meat \nbrought back to remain overnight.  Common \nsacrificial meat he di d not leave out three \ndays.  Once it had been left out three days, \nhe did not eat it."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995198a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 48, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 48, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 49\n \n10.8  He did not speak while eating, nor when lying down to sleep.  \n \n10.9  Though his meal was only greens and vegetable congee, he in evitably offered some \nin sacrifice, and always in ritual reverence.  10.10  He did not sit upon a mat that was not in proper position.  When  villagers gathered \nto drink wine, he left as soon as those bear-ing walking staffs departed.  \n10.11  When villagers mounted the annual \nexorcism procession, [the Master] stood in \ncourt robes at the eastern steps of his resi-\ndence.  \n 10.12  When sending his greetings to some-\none in another state, he would twice bow low \nas he sent the messenger off. \n 10.13 When Kangzi sent him medicine, he \nbowed as he received it, saying, \u201cAs I am \nunacquainted with its use,  I dare not taste it.\u201d\n \n10.14  When the stables burnt, the Master \nreturned from court asking, \u201cWas anyone hurt?\u201d  He did not ask after the horses."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99519b2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 48, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 48, "short_name": "Analects of Confucius", "chroma:document": "10.15  When his ruler sent prepared food, he would always set his mat aright and be first \nto taste it.  When his ruler sent uncooked \nfood, he would always cook it and offer it in sacrifice.  When his ruler sent him a live \nanimal, he would always rear it.  When he \ndined at his ruler\u2019s ba nquet, after the ruler \nhad laid out the sacrificial foods, he would \nfirst taste the plain rice.  \n \n     \n \n    \n \n \n \n 10.11  The exorcism procession was a feature of popular, shamanic \nreligion, far from the royal Zhou \nritual framework celebrated by Confucians.  It seems noteworthy that the Analects  portrays Confu-\ncius according it full ritual\n respect.\n     \n10.13  Ji Kangzi was head of the \nwarlord Ji family in Lu."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99519da-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 49, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 49, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 50 \n \n10.16  When he was ill, the ruler paid a visit. He lay with his head facing east, covered \nwith his court robes, his sash laid across \nthem.  \n10.17  When summoned by an order from his \nruler, he set off without waiting for the horses to be yoked to the carriage.  \n10.18  Entering the Gra nd Temple, he asked \nabout every item. \n \n10.19  When a friend died, if there was no\nfamily to make arrange ments, he said, \u201cLet \nthe coffin be prepared at my home.\u201d   \n \n10.20  When a friend sent a gift, unless it was of sacrificial meats, he would not bow, \nthough it were so much as a horse or car-\nriage.  10.21  When he slept, he did not assume the \nposition of a corpse.  When  at leisure, he did \nnot ornament his dress. \n \n10.22  When he saw a person wearing \nclothes of mourning, though it was someone with whom he was very  familiar, he would \nalter his facial expre ssion.  When he saw \nsomeone wearing a cour t cap or a blind per-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951a02-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 49, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 49, "short_name": "Analects of Confucius", "chroma:document": "son, though it was someone he encountered \nrepeatedly, he would adopt a solemn bearing. \nWhen riding in his carriage, encoun-\ntering a person in mourning he would bow against the carriage bar, and he would bow \nalso to those carrying documents of state.  When delicacies were served, he would always alter his expression and stand.  \n \n     \n \n    \n \n10.18  This passage appears to be \ninserted as a rule of good conduct \nin response to 3.15."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951a2a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 50, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 50, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 51\n At peals of thunder or gusts of wind, he \nwould alter his expression.  \n10.23  When mounting a carriage, he always \nfaced it squarely and grasped the mountingcord.  Once in the carriage, he did not turn to \nlook at those standing behind him; he did not \nspeak rapidly; he did not point.  10.24  At the change of one\u2019s expression, \nthey rise in the air, soaring up and then \nperching in a flock.  [The Master] said, \n The hen pheasant by the mountain bridge, \n What timeliness!  What timeliness!  \n Zilu bowed towards them, but with \nthree sniffs, they flew off. \n  \n \n     \n \n  \n \n10.24  This odd passage seems to read the lesson of timeliness from \na chance encounter in the natural \nworld.  The stanza that seems to be quoted is otherwise unknown, and may simply be intended to be a poetic comment by Confucius."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951a52-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 51, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 51, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 52 \n Book XI \n \n11.1  The Master said, Those who first ad-\nvanced in li and music were men of the \nwilds.  Those who later advanced in li and \nmusic were junzi s.  If there were a chance to \nput them to use, I would follow those who advanced first.  11.2  The Master said, None of those with \nme in Chen and Cai ha d any access to men at \ncourt. \n \n11.3  For virtuous conduct: Yan Yuan, Min \nZiqian, Ran Boniu, and Zhonggong;  for \nspeech: Zai Wo and Zigong; for governance: \nRan Y\u01d2u and Ji Lu; for patterned study: Zi-\nyou and Zixia. \n \n11.4  The Master said, Hui is of no help to \nme.  There is nothing in my words that fails to please him.  \n11.5  The Master said, How filial is Min \nZiqian!  No fault can be found in anything is parents or brother say about him. \n \n11.6  Nan Rong constantly  repeated a refrain \nfrom the poem White Jade Scepter .  Confu-\ncius married his older brother\u2019s daughter to him.  \n11.7  Ji Kangzi aske d who among the disci-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951a7a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 51, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 51, "short_name": "Analects of Confucius", "chroma:document": "ples loved learning.  Confucius replied, \n\u201cThere was Yan Hui who loved learning. \nUnfortunately, his lifespan was short and he \ndied.  Now th ere are none.\u201d \n 11.8  Yan Yuan died.  Yan Lu asked for the Notes \n \n11.1  A puzzling passage.  It may refer to the more rough-hewn na-\nture of the senior disciples, com-\npared to junior disciples; it may refer to the early sages, compared to later kings.  (It may be that the earlier disciples were men from Zou, the region Confucius was \nraised in, which was not fully part \nof the Zhou cultural sphere, and so \u2018wild\u2019.)   \nIn this passage, \u2018 junzi \u2019 car-\nries only the sense of cultivated \ngentlemen. \n 11.2  Confucius and his followers exhausted their resources and fell into poverty while journeying in \nthese two states. \n 11.3  A famous assessment of a number of ten disciples.  Note that Ran Boniu and Zhonggong are father and son. \n \n    \n \n  11.6  See 5.2.   \n \n   11.7  This duplicates 6.3. \n \n    \n11.8-11  This group of passages"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951aa2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 51, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 51, "short_name": "Analects of Confucius", "chroma:document": "collects tales of Confucius\u2019s re-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951aca-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 52, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 52, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 53\nMaster\u2019s cart in order to use the wood for an \nouter coffin.  The Master said, \u201cAble or not,each man speaks well of his son.  When my \nson Li died, there was an inner coffin, but no outer one.  I would not go upon foot in order that he have an outer coffin.  Because I fol-\nlow behind the grandees, it is not fitting that \nI go upon foot.\u201d  11.9  Yan Yuan died.  The Master said, \u201cOh! \nTian destroys me!  Tian destroys me!\u201d  11.10  Yan Yuan died.  The Master wailed \nfor him beyond proper bounds.  His follow-\ners said, \u201cYou have wailed beyond the \nproper bounds, Master.\u201d \n The Master said, \u201cHave I.  If I do not \nwail beyond proper bounds for this man, then for whom?\u201d \n \n11.11  Yan Yuan died.  The disciples wished to give him a lavish funeral.  The Master \nsaid, \u201cIt is improper.\u201d \n The disciples gave Yan Yuan a lavish \nfuneral.  The Master said, \u201cHui looked upon \nme as a father, but I ha ve not been able to \nlook after him as a son.  This was not my do-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951af2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 52, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 52, "short_name": "Analects of Confucius", "chroma:document": "ing!  It was you, my friends.\u201d  \n11.12  Ji Lu asked about serving the spirits. \nThe Master said, \u201cWhile you are yet not able to serve men, how could you be able to serve \nthe spirits?\u201d  \u201cMay I ask about death?\u201d  \u201cWhen you do not yet understand life, \nhow could you understand death?\u201d \n 11.13  When Minzi sat in  attendance, he kept \nan upright posture, Zilu seemed to swagger, sponse to the early death of his \nmost promising disciple, Yan Hui. \n     \n \n    \n \n \n \n11.10  Note that this passage spe-cifically licenses the transgression of li. \n \n    \n \n    \n \n \n    \n \n  11.12  Ji Lu is the disciple Zilu. \n \n     \n \n \n 11.13  There are a number of pas-\nsages in Book XI devoted to the"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951b1a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 53, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 53, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 54 \n and Ran Y \u01d2u and Zhonggong sa t in a mild \nmanner.  The Master joked, \u201cOne like You \nwill not die in his bed!\u201d \n \n11.14  The people in Lu rebuilt the treasury storehouse.  Min Ziqian said, \u201cWhat would \nbe wrong with repairing the old structure? \nWhy must they build a new one?\u201d  The Master said, \u201cThat man rarely says anything, but when he does, it always \nhits its target.\u201d \n 11.15  The Master said, \u201cWhat is You\u2019s \nzither doing at my gate?\u201d \n The disciples showed Zilu no respect. \nThe Master said, \u201cYou has advanced to the \ngreat hall, but has not yet entered the inner \nchamber.\u201d  \n11.16  Zigong said, \u201cWho is more worthy, \nShi or Shang?\u201d  The Master said, \u201cShi goes too far; Shang does not go far enough.\u201d \n \u201cThen Shi is superior?\u201d \n \u201cToo far is the same as not far enough.\u201d \n \n11.17  The Chi family was wealthier than the Duke of Zhou.  Qiu assisted them in the col-\nlection of taxes and so enlarged their riches \nfurther."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951b42-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 53, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 53, "short_name": "Analects of Confucius", "chroma:document": "The Master said, \u201cHe is no follower of \nmine!  Young men, you ha ve my permission \nto sound the drums and drive him away.\u201d \n \n11.18  Zhai was simpleminded; Shen was \nslow; Shi was puffed up; You was coarse.  11.19  The Master said, \u201cHui is just about characterization of disciples. \nBoth because of his bold \ntemperament and his political en-\ngagement with the warlord Ji clan, Zilu\u2019s relationship with Confucius was fraught with tensions.  Disci-ple-readers of the Analects  would \nrecognize irony here; Zilu (You) was , in fact, killed during a coup d\u2019\u00e9tat, displaying brave loyalty to a ruler already murdered.   \n \n \n \n \n11.15  Disciples played zithers \n(stringed instruments plucked in a horizontal position) when in atten-\ndance.  (See 11.26.)  Here, Zilu\u2019s \nzither is being used as a trope for the man himself.   \n \n \n11.16  Shi \u5e2b and Shang \u5546are the \ndisciples Zizhang and Zixia.  Book \nXIX shows how these two became \nrival school leaders after Confu-cius\u2019s death."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951b6a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 53, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 53, "short_name": "Analects of Confucius", "chroma:document": "11.17  Like Zilu, Ran Qiu\u2019s service \nto the Chi clan created an ethical \nissue within Confucius\u2019s group.  \nSee 16.1. \n   11.18  It is difficult to know what to make of this apparently harsh \nassessment, which includes some \nvery prominent disciples.  (The \nfour are better known as Zigao \u5b50\n\u7f94, Zeng Shen, Zizhang, and Zilu.)\n \n11.19  Late accounts say that Zi-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951b92-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 54, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 54, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 55\nthere \u2013 and he is in frequent poverty.  Si \nmanages to make a profit without a mer-\nchant\u2019s license; his speculations are fre-\nquently on the mark. \n 11.20  Zizhang asked about the dao of the \ngood person.  The Master  said, \u201cHe does not \ntread in old tracks, but he does not enter the inner chamber.\u201d  \n11.21  The Master said, Is a fervently held \nposition correct?  Is it held by a junzi , or one \nwho is simply solemn in demeanor.   \n \n11.22  Zilu asked, \u201cMay one immediately put \ninto practice what one has learned?\u201d \n The Master said, \u201cWhen your father \nand elder brothers are alive, how could you \nimmediately practice what one has learned?\u201d\n Ran Y \u01d2u asked, \u201cMay one immedi-\nately put into practice what one has \nlearned?\u201d  The Master said, \u201cYes, one may.\u201d\n Gongxi Hua said, \u201cYou asked, \u2018May \none immediately put into practice what one has learned?\u2019  Your said, \u2018Your father and \nelder brothers are still alive.\u2019  Qiu asked"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951bba-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 54, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 54, "short_name": "Analects of Confucius", "chroma:document": "\u2018May one immediately put  into practice what \none has learned?\u2019  You said, \u2018Yes, one may.\u2019 \nI am confused, and presume to ask about this.\u201d  The Master said, \u201cQiu holds back, and \nso I drew him forward;  You encroaches upon \nothers, and so I drew him back.\u201d \n \n11.23  The Master was in danger in the state \nof Kuang.  Yan Yuan fell behind.  The Mas-\nter said, \u201cI thought you had died.\u201d  Yan Yuan said, \u201cWhile you are alive, gong (Si) became a wealthy mer-\nchant in later life. \n    11.20  The \u2018good person\u2019 seems to \nbe a term of faint praise for some-\none who does not simply do what others have done, but still has at-tained little moral understanding.  \n \n \n \n   \n11.22  A number of Analects  pas-\nsages convey the message that in a \nteaching context, statements are only correct in relation to the stu-dent.  None is clearer on this point \nthan this one. \n    \n \n     \n \n    \n \n    11.23  Yan Yuan, of course, did \ndie before Confucius, as every"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951be2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 54, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 54, "short_name": "Analects of Confucius", "chroma:document": "reader of this passage well knew.  The poignant irony here resonates with 11.13."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951c0a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 55, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 55, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 56 \nMaster, how would I dare to die?\u201d \n 11.24  Ji Ziran asked, \u201cCan Zhong You and \nRan Qiu serve as great ministers?\u201d \n The Masters said, \u201cI thought you were asking about different men \u2013 can this be \nasked about You and Qiu?  A great minister \nserves his lord by means of the tao.  If there \nis no prospect of doing so, he desists.  Now, You and Qiu can serve as part of a full com-\nplement of ministers at court.\u201d \n \u201cIn that case, are they men who will follow their orders?\u201d \n The Master said, \u201cIf it meant killing \ntheir fathers or rulers, they would indeed not \nfollow orders.\u201d \n \n11.25  Zilu appointed Zigao to be the stew-ard of Pi.  The Master said, \u201cYou are stealing \nanother man\u2019s son!\u201d \n Zilu said, \u201cThere are people there; there are altars of st ate there \u2013 why must one \nfirst read texts and only then be considered \nlearned?\u201d \n The Master said, \u201cThis is why I detest glib talkers!\u201d \n \n11.26  Zilu, Zeng Xi, Ran Y \u01d2u, and Gongxi"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951c32-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 55, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 55, "short_name": "Analects of Confucius", "chroma:document": "Hua were sitting in atte ndance.  The Master \nsaid, \u201cPut aside for now that I am so much as a day older than you.  You are always say-ing, \u2018My talents are unrecognized.\u2019  If some \nperson were to recognize and give you posi-\ntion, what ability could you offer?\u201d \nZilu boldly replied first.  \u201cLet there be \na state of a thousand war chariots, wedged \nbetween great neighboring states, harassed \nby invading armies and plunged in famine as \na consequence.  If I were given authority to  \n \n     \n \n    \n \n \n \n   \n \n   11.25  Zigao was a disciple. \n Zilu seems to be invoking \nlessons Confucius himself taught, much like the ideas in 1.6-7, to confound Confucius himself, which is the basis of Confucius\u2019s \nresponse. \n     \n11.26  This famous passage is \nclearly a late elaboration of themes introduced in 5.8 and 5.26, the former passage serving as its direct inspiration.  The same three disci-\nples who appear in 5.8 appear here,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951c5a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 55, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 55, "short_name": "Analects of Confucius", "chroma:document": "and they are portrayed in similar terms.  This passage must be un-derstood by comparison, noting in particular that the chief difference \nis the addition of Zeng Xi \u66fe\u6673\n(Dian \u9ede), traditionally identified \nas the disciple Tseng Shen\u2019s father, \nbut otherwise unknown in the Ana-\nlects."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951c82-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 56, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 56, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 57\nact, I would within three years endow that \nstate with valor and a sense of purpose.\u201d \nThe Master smiled at him.  \u201cQiu, what \nabout you?\u201d \nQiu replied, \u201cLet th ere be a territory \nsixty or seventy li square, perhaps fifty or \nsixty.  If I had author ity to act, I would \nwithin three years ensure that the people had sufficient means.  As for liand music, they \nwould have to await a junzi .\u201d \n\u201cChi, what about you?\u201d Chi replied, \u201cI cannot say I would be \nable to do this, but I would like to try:  At \nceremonies in the ancestral temples or dip-\nlomatic meetings, wearing ceremonial cap \nand robes, I would wish to be a minor officer \nof ceremony.\u201d \n\u201cDian, what about you?\u201d \nThe rhythm of his zither slowed, it \nrang as he laid it down and rose.  \u201cMy \nthoughts differ from the others\u2019,\u201d he said.   \n\u201cThere is no harm in that,\u201d said the \nMaster.  \u201cAfter all, ea ch of us is simply \nspeaking his own heart.\u201d     \n\u201cIn late spring,\u201d said Zeng Dian, \u201cafter"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951caa-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 56, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 56, "short_name": "Analects of Confucius", "chroma:document": "the spring garments have  been sewn, I would \ngo out with five rows of six capped young men and six rows of seven boys.  We would \nbathe in the River Yi, and stand in the wind \non the stage of the Great  Rain Dance.  Then \nchanting, we would return.\u201d     \nThe Master sighed deep ly.  \u201cI am with \nDian,\u201d he said. \nThe other three disciples went out, but \nZeng Xi lingered behind.  Zeng Xi said, \n\u201cWhat about the words of the other three?\u201d \nThe Master said, \u201cAfter all, each was \nsimply stating his heart\u2019s desire.\u201d \n\u201cWhy did you smile at You?\u201d  The portion of the passage \nthat extends from the point at \nwhich the three other disciples exit to the end is probably an addition made later still.  This appendix does not seem to capture\n the inter-\nesting subtleties of the main por-tion of the passage."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951cd2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 57, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 57, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 58 \n \u201cTo manage a state one needs li, and \nhis words showed no deference, that is why I \nsmiled.\u201d \n\u201cAs for Qiu, he was not aspiring to \nmanage a state, was he?\u201d \n\u201cHow can one see a domain of sixty or \nseventy square li, or even fifty or sixty, as \nother than a state?\u201d \n\u201cAs for Chi, he was not aspiring to \nmanage a state, was he?\u201d \n\u201cAncestral halls and diplomatic affairs \n\u2013 what are these if not matters of a feudal state.  Moreover, if Chi were a minor officer, \nwho would be a major one?\u201d"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951cfa-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 58, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 58, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 59\nBook XII  \n \n12.1  Yan Yuan asked about ren.  The Mas-\nter said, \u201cConquer yourself and return to li:\nthat is ren .  If a person could conquer him-\nself and return to li for a single day, the \nworld would respond to him with ren.  Being \nren proceeds from oneself, how could it \ncome from others?\u201d \n Yan Yuan said, \u201cMay I ask for details \nof this?\u201d \n The Master said, \u201cIf it is not li, don't look at it; if it not li, don't listen to it; if it is \nnot li, don't say it; if it is not li, don't do it.\u201d \n Yan Yuan said, \u201cAlthough I am not quick, I ask to apply myself to this.\u201d \n \n12.2  Zhonggong asked about ren.  The Mas-\nter said, \u201cWhen you go out your front gate, \ncontinue to treat each person as though re-ceiving an honored guest.  When directing the actions of subordinates, do so as though officiating at a great ritu al sacrifice.  Do not"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951d22-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 58, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 58, "short_name": "Analects of Confucius", "chroma:document": "do to others what you would not wish done to you.  Then there can be no complaint against you, in your state or in your house-\nhold.\u201d \n Zhonggong said, \u201cA lthough I am not \nquick, I ask to apply myself to this.\u201d \n \n12.3  Sima Niu asked about ren.  The Master \nsaid, \u201cThe person who is ren speaks with re-\nluctance.\u201d  \u201cReluctant in speech \u2013 may such a person, then, be called ren?\u201d \n The Master said, \u201cWhen doing it is difficult, can one not be reluctant to speak of it?\u201d  Notes \n \n12.1  This passage and the next are the most celebrated descriptions of \nren in the Analects .  Book XII is \nhighly formulaic in its rhetoric, \nand is likely a later book, articulat-ing  more polished expressions of concepts that had become key to the early Confucian school. \n \n   \n \n \n    \n \n12.2  The force of this passage lies principally in the concreteness of the first two parts of Confucius\u2019s response, followed by the general-ized statement, close to the Golden \nRule.  We do not normally think of"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951d4a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 58, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 58, "short_name": "Analects of Confucius", "chroma:document": "the Golden Rule in terms of the highly ritualized conduct described here.  This linkage is what ties 12.1 and 12.2 together. \n \n     \n12.3  Sima Niu is identified as a \ndisciple whose brother, Huan Tui, was Minister of War in the state of Song.  In 7.23, we see Huan Tui as a threatening enemy."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951d72-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 59, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 59, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 60 \n12.4  Sima Niu asked about the junzi .  The \nMaster said, \u201cThe junzi is not beset with care \nor fear.\u201d \n \u201cNot beset with care or fear \u2013 may \nsuch a person, then, be called a junzi ?\u201d \n \u201cSurveying himself within and finding \nno fault, what care or fear could there be?\u201d \n 12.5  Sima Niu was be set with care.  \u201cAll \npeople have brothers, I alone am without \nthem.\u201d \n Zixia said, \u201cI have heard it said, \u2018Life and death are preordai ned, wealth and rank \nare up to Tian.  The junzi  never let\u2019s slip his \nrespectful vigilance, when  with others, he is \nreverent and acts with li \u2013 in the world \nwithin the four seas, all men are his broth-ers.\u2019  What concern need a junzi  have that he \nis without brothers?\u201d \n \n12.6  Zizhang asked about  discernment.  The \nMaster said, \u201cWhen one is uninfluenced by slanderous statements about someone that \nreach a saturation point or by disputes that \nare brought before him that have a direct bearing on him, then he may be said to be"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951dae-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 59, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 59, "short_name": "Analects of Confucius", "chroma:document": "discerning.  He may also  be said to be far-\nsighted.\u201d \n \n12.7  Zigong asked about governance.  The \nMaster said, \u201cProvide people with adequate \nfood, provide them with adequate weapons, \nthey will keep faith with their ruler.\u201d \n Zigong said, \u201cIf you had no choice but to dispense with one of those three things, \nwhich would it be?\u201d \n \u201cDispense with weapons.\u201d \n\u201cIf you had no choice but to dispense \nwith one of those two things, which would it 12.4  Like 12.1 and 12.2, 12.3 and \n12.4 are perfectly parallel in con-\nstruction, reflecting well crafted teachings of a maturing\n school. \n   \n \n  12.5  Since Sima Niu did have a \nbrother:  Confucius\u2019s enemy Huan \nTui.  We must presume he means \nhere a brother who acts like a \nbrother. \n Zixia\u2019s response is the \nsource of the famous phrase, \u201call \nmen are brothers,\u201d which has been \nmuch associated with Chinese cul-\nture in the West."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951e12-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 60, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 60, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 61\nbe?\u201d \n\u201cDispense with food.  From ancient \ntimes there has always been death.  If the \npeople do not keep faith, the state cannot \nstand.\u201d  \n12.8  Ji Zicheng said, \u201cBeing a junzi  is sim-\nply a matter of one\u2019s plain substance.  Of \nwhat use are patterns ( wen)?\u201d   \n Zigong said, \u201cWhat a shame that you \nhave described the junzi in this way \u2013 a team \nof horses is not as swift as the tongue!  If \npatterns were like plain substance and plain \nsubstance like patterns, the pelts of tigers and \nleopards would be like those of hounds and \nsheep.\u201d \n \n12.9  Duke Ai questioned You Ruo.  \u201cIn years of famine, when I do not take in \nenough to meet my expenditures, what \nshould I do?\u201d  You Ruo replied, \u201cWhy not set taxes \nat the rate of one-tenth?\u201d \n \u201cAt the rate of two-tenths my income \nis not adequate \u2013 how could I manage at one-\ntenth?\u201d \n You Ruo replied,  \u201cWhen the people \nhave sufficient means, who will not provide \nthe ruler with what he needs; when the peo-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951e3a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 60, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 60, "short_name": "Analects of Confucius", "chroma:document": "ple do not have sufficie nt means, who will \nprovide the ruler with what he needs?\u201d \n \n12.10  Zizhang asked about exalted virtue \nand discerning confusion.  The Master said, \u201cTaking loyalty and trustworthiness as the \npivot and ever shifting to align with the \nright: that is exalted virtue. When one cher-ishes a person one wishes him to live; when one hates a person one wishes him to die \u2013 \n \n     \n12.8  Ji Zicheng was a grandee in \nthe state of Wei.  Presumably he interviewed Confucius during the latter\u2019s sojourn in Wei. \nCompare 6.18. \n \n \n \n   \n \n  12.9  You Ruo is the disciple Mas-ter You (see 1.2), who, for a short \ntime, succeeded Confucius as \nleader and teacher of the original group of disciples. (See the Ap-pendix.)  \n \n     \n \n    \n \n12.10  This passage has consider-able overlap with 12.21, which is helpful as a gloss on the last sec-tion of this passage."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951e62-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 61, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 61, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 62 \non the one hand cherishing and wishing him \nlife, while on the other hating and wishing him death: that is confusion. \n Truly, it is not a matter of riches, \n Indeed, it is simply about discernment. \n \n12.11  Duke Jing of Qi asked Confucius about governance.  Conf ucius replied, \u201cLet \nthe ruler be ruler, ministers ministers, fathers fathers, sons sons.\u201d  The Duke said, \u201cExcellent!  Truly, if the ruler is not ruler, ministers not ministers, \nfathers not fathers, s ons not sons, though I \npossess grain, would I be able to eat it?\u201d \n \n12.12  The Master said, \u201cAble to adjudicate a \nlawsuit by hearing a single statement \u2013would this not characterize You?\u201d \n Zilu never postponed fulfillment of a \npromise overnight.  \n12.13  The Master said, In hearing lawsuits, I \nam no better than others.  What is imperative \nis to make it so that there are no lawsuits. \n \n12.14  Zizhang asked a bout governance.  The \nMaster said, \u201cFulfill your office untiringly,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951e8a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 61, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 61, "short_name": "Analects of Confucius", "chroma:document": "perform your duties with loyalty.\u201d \n \n12.15  The Master  said, Once a junzi has \nstudied broadly in patterns ( wen) and con-\nstrained them with li, indeed he will never \nturn his back on them.   \n12.16  The Master said, The junzi  perfects \nwhat is beautiful in people, he does not per-\nfect what is ugly.  The small man does just \nthe opposite.   \n \n     \n \n12.11  Confucius was said to have visited Qi several times.  Duke Jing died before Confucius\u2019s exile from Lu, and so this interview is \nset during Confucius\u2019s relative \nyouth. \n This passage is often in-\nterpreted in light of 13.3.   \n \n12.12 An alternative translation less charitable to Zilu interprets the first sentence to be apparent sar-casm: \u201cable to adjudicate after \nhearing only one side.\u201d \n  12.13  This passage is cited in the late Warring States\n era text, The \nGreat Learning , which notes that \nlawsuits permit those whose claims have no substance to use words to obscure what is so.    \n \n  12.15  Duplicated at 6.27."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951eb2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 61, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 61, "short_name": "Analects of Confucius", "chroma:document": "12.16  This passage resonates well with 7.29."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951f52-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 62, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 62, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 63\n12.17  Ji Kangzi questioned Confucius about \ngovernance.  Confucius replied, \u201cGovern-ance is setting things upright.  If you lead \nwith uprightness, who w ill dare not to be up-\nright?\u201d \n \n12.18  Ji Kangzi was concerned about ban-\ndits, and asked Confucius about it.  Confu-cius replied, \u201cIf you yourself were truly not covetous, though you re warded people for it, \nthey would not steal.\u201d  12.19  Ji Kangzi asked Confucius about gov-\nernance, saying, \u201cHow would it be if I were \nto kill those who are without the Dao in or-\nder to hasten others towards the dao?\u201d \n Confucius replied, \u201cOf what use is \nkilling in your governance?  If you desire goodness, the people will be good.  The vir-\ntue of the junzi  is like the wind and the virtue \nof common people is like the grasses:  when the wind blows over the grasses, they will surely bend.\u201d \n \n12.20  Zizhang asked, \u201cWhen may a gentle-\nman be said to have attained success?\u201d \n The Master said, \u201cWhat do you mean"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951fc0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 62, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 62, "short_name": "Analects of Confucius", "chroma:document": "by attaining success?\u201d  Zizhang replied, \u201cHis name is known \nthroughout his state and his household.\u201d \n The Master said, \u201cThis is to be known, not to be successful.  Attaining success lies \nin being straightforward in basic substance \nand loving the right, being perspicacious when listening to others speak and observant \nof their facial expressions, and bearing in \nmind deference towards others.  Such a per-son will surely attain success in the state and in his household. 12.17  This passage embeds a sig-\nnificant pun.  The words for \u2018gov-\nernance\u2019 (zheng  \u653f) and \u2018upright\u2019 \n(zheng  \u6b63) are homonyms that \noverlap in both graph forms and \ncorresponding meaning.  12.18  This passage and the next express the Confucian faith in the \ngreat force of example presented \nby those in positions of power. \n \n  \n12.19  The last phrase of this pas-\nsage is very famous.  It is unclear, perhaps by design, whether \u2018 junzi \u2019 \nin this instance refers to the ethical exemplars or simply men in power."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9951fe8-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 62, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 62, "short_name": "Analects of Confucius", "chroma:document": "12.20  The phrase \u2018attained suc-cess\u2019 here translates the same term rendered as \u2018get through\u2019 at 14.23 \nand 14.35.  The basic sense of the \nterm is to achieve recognition from \nthose in authority, and so gain a \nvisible social role."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952010-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 63, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 63, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 64 \n \u201cAs for being known,  such a man gets \na reputation for ren from appearances, \nthough his conduct contra venes it, and he is \nfree of self-doubt.  His name is known \nthroughout his state and his household.\u201d  \n12.21  Fan Chi accompanied the Master on \nan outing past the altar of the great rain dance.  \u201cMay I ask about exalted virtue, re-forming faults, and discerning confusion?\u201d \n The Master said, \u201cWell asked!  Be \nfirst to the effort and last to take reward \u2013 is that not exalted virtue?  To set to work upon \none\u2019s own faults and not upon the faults of \nothers, is that not the way to reform faults? \nIn the anger of the moment to forget one\u2019s \nsafety and that of one\u2019s parents, is that not \nconfusion?\u201d  \n12.22  Fan Chi asked about ren.  The Master \nsaid, \u201cCherish people. \u201d  When he asked \nabout knowledge, the Master said, \u201cKnow \npeople,\u201d and Fan Chi did not understand. \n The Master said, \u201cIf you raise up the"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952038-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 63, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 63, "short_name": "Analects of Confucius", "chroma:document": "straight and place them over the crooked, they can make the crooked straight.\u201d \n Fan Chi took his leave and went to see \nZixia.  \u201cJust now, I was with the Master and asked him about know ledge.  He said, \u2018If \nyou raise up the straight and place them over the crooked, they can make the crooked straight.\u2019 What did he mean?\u201d \n Zixia said, \u201cHow rich these words are! \nWhen Shun possessed the world he picked Gaoyao out from among the multitudes, and \nthose who were not ren kept far distant. \nWhen Tang possessed the world, he picked \nYi Yin out from among the multitudes, and those who were not ren kept far distant.\u201d  \n \n     \n \n 12.21  This passage seems to give alternative approaches to queries posed in 12.10. \n \n \n \n   \n \n    \n \n 12.22  In Zixia\u2019s closing remark, he refers to figures from legendary and pre-Zhou history.  Gaoyao was \na sagely member of the court of"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952060-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 63, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 63, "short_name": "Analects of Confucius", "chroma:document": "the legendary Emperor Shun, vari-ously reported to have been in charge of criminals and in charge of music.  Tang was the founding king of the Shang Dynasty, and Yi \nYin was his principal aide."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952088-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 64, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 64, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 65\n \n12.23  Zigong asked about friends.  The Master said, \u201cAdvise them loyally and guide \nthem well.  If this does not work, desist.  Do \nnot humiliate yourself.\u201d  \n12.24  Master Zeng said, A junzi attracts \nfriends through his patte rned behavior, and \nemploys friends to assist him in ren.  \n \n12.23  This resonates with 4.26."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99520b0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 65, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 65, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 66 \nBook XIII \n \n13.1  Zilu asked about governance.  The \nMaster said, \u201cBe first to the task and comfort \nothers at their labors.\u201d  When asked for more, he said, \u201cBe \ntireless.\u201d \n 13.2  Zhonggong was serving as steward for the Chi family.  He asked about governance. \nThe Master said, \u201cProvide a leading example \nto your officers.  Pardon minor offences. Raise up the worthy.\u201d \n \u201cHow can I recognize who has worthy \nabilities so I can raise them up?\u201d  \u201cRaise up those you recognize.  Those \nyou don\u2019t recognize, will the others let you \ndo without them?\u201d  \n13.3  Zilu said, \u201cIf the ruler of Wei were to \nentrust you with governance of his state, what would be your first priority.\u201d  The Master said, \u201cMost certainly, it \nwould be to rectify names.\u201d \n Zilu said, \u201cIs that so?  How strange of you!  How would this set things right?\u201d \n The Master said, \u201cWhat a boor you \nare, You!  A junzi  keeps silence about things\nhe doesn\u2019t understand."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99520d8-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 65, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 65, "short_name": "Analects of Confucius", "chroma:document": "\u201cIf names are not right then speech \ndoes not accord with things; if speech is not in accord with things, then affairs cannot be \nsuccessful; when affairs are not successful, li\nand music do not flourish; when li\n music do \nnot flourish, then sanctions and punishments miss their mark; when sanctions and pun-\nishments miss their mark, the people have no place to set their hands and feet.  \u201cTherefore, when a junzi gives things Notes \n \n13.1  Many of the passages in Book XIII have to do with govern-\nance, as is true of the latter part of \nBook XII.     \n \n   \n \n \n    \n \n   13.3  This states one facet of what is known as the doctrine of the \n\u201crectification of names.\u201d  There are \nmany aspects to this idea.  Passage 12.11, which stresses the need for people to perform their social roles properly, is often taken as a basic \ntext for this doctrine.  Passages 3.1"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952100-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 65, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 65, "short_name": "Analects of Confucius", "chroma:document": "and 3.2, which concern usurpations of ritual prerogatives, are also sometimes linked to these ideas.  Those passages stress the need to make one\u2019s conduc t match one\u2019s \nsocial position.  13.3 stresses the need to align names to reflect the reality of circumstances; in this, it may resonate with 6.25. \n Philosophical questions \nconcerning the alignment of words and reality became central to fourth and third century B.C. thought, and many\n interpreters \nbelieve that 13.3 is a product of \nthat era."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952128-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 66, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 66, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 67\nnames, they may be properly spoken of, and \nwhat is said may be properly enacted.  With regard to speech, the junzi  permits no care-\nlessness.\u201d  13.4  Fan Chi asked to learn about farming \ngrain.  The Master said, \u201cBetter to ask an old \npeasant.\u201d  He asked a bout raising vegetables. \n\u201cBetter to ask an old gardener.\u201d   When Fan Chi left, the Master said, \n\u201cWhat a small man Fan Xu is!  If a ruler \nloved li, none among the people would dare \nbe inattentive; if a ruler loved right, none \nwould dare be unrighte ous; if a ruler loved \ntrustworthiness, none would dare be insin-\ncere.  The people of th e four quarters would \ncome to him with their children strapped on their backs.  Why ask about farming?\u201d  \n13.5  The Master said, If a man can recite \nfrom memory the three hundred odes of the Poetry  but, when you entrust him with gov-\nernance, he is unable to  express his meaning,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995215a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 66, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 66, "short_name": "Analects of Confucius", "chroma:document": "or, when you send him to the four quarters on diplomatic missions, he  is unable to make \nreplies on his own in itiative, though he may \nhave learned much, of what use is he?  \n \n13.6  The Master said, If he is upright in his \nperson, he will perform without orders.  If he \nis not upright in his person, though you give \nhim orders, he will not carry them out. \n \n13.7  The Master said, The governments of the states of Lu and Wei are like older and \nyounger brothers. \n 13.8  The Master commented that Prince Jing of Wei handled possessing his resi- \n \n    13.4  Confucius refers to Fan Chi \nby his personal name, Xu. \n    \n \n \n \n   \n \n    \n \n13.5  The Poetry  had become, by \nConfucius\u2019s time, a canonical col-lection of songs well known to the patrician elite, who would at times \ncommunicate subtle messages by \nciting lines from the songs (as one sees throughout the Analects ).  \nMemorizing the text was signifi-cant, but if one could not put them to use through creative citation,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952182-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 66, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 66, "short_name": "Analects of Confucius", "chroma:document": "one\u2019s mastery counted for nothing.  \nIt is for this reason that the Poetry  \nwas an important part of the Con-fucian ritual curriculum.   \n \n 13.7  As the former fief of the Duke of Zhou and a repository of Zhou culture, Lu\u2019s government was admired, though no longer \nunder the control of the rightful \nduke.  The state of Wei was origi-nally the fief of the Duke of Zhou\u2019s younger brother, and here"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99521aa-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 67, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 67, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 68 \ndences well.  When he first possessed a \nhome he said, \u201cThis is truly a good fit.\u201d \nWhen he came to have some luxuries he \nsaid, \u201cThis is truly comp lete.\u201d  When he be-\ncame wealthy he said, \u201cThis is truly beauti-\nful.\u201d \n \n13.9  The Master traveled  to the state of Wei. \nRan Y\u01d2u drove his chariot.  The Master said, \n\u201cHow populous it is!\u201d \n Ran Y \u01d2u said, \u201cAs Wei is already \npopulous, what would you add?\u201d \n \u201cEnrich them.\u201d \n \u201cOnce the people were enriched, what \nwould you add?\u201d \n \u201cTeach them.\u201d \n \n13.10  The Master said, If there were some-one who would employ me, things would be \nin hand within a year on the calendar things \nwould be in hand.  In three years, they would \nhave come to success.  \n13.11  The Master said, \u201c\u2018If good men gov-\nerned for a hundred years, cruelty could in-deed be overcome and killing dispensed \nwith.\u2019  How very true that saying is!\u201d \n 13.12  The Master said , If there were one \nwho reigned as a true king, after a genera-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99521d2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 67, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 67, "short_name": "Analects of Confucius", "chroma:document": "tion, all would be ren. \n \n13.13  The Master said, If one can make his \nperson upright, then what difficult will he have in taking part in governance?  If he \ncannot make his person upright, how can be \nmake others upright? \n 13.14  Ranzi came from court.  The Master Confucius, who was hopeful of \npolitical opportunities in Wei, sug-\ngests that like Lu, Wei also pos-sessed political virtues.    \n \n    \n \n \n \n   \n \n 13.10  This and the following two passages share a theme in common with 13.29. \n \n    \n \n     \n \n    \n \n     \n \n 13.14  Ranzi is the disciple Ran Qiu (Y\u01d2u).  The court referred to is"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99521f0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 68, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 68, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 69\nsaid, \u201cWhy are you late?\u201d  Ranzi replied, \n\u201cThe were matters of government.\u201d  The Master said, \u201cSurely, these were \naffairs of the household.  Were there matters \nof government, though I am not in office, I would be advised of them.\u201d \n \n13.15  Duke Ding asked, \u201cIs there a single saying that can lead a state to flourish?\u201d  Confucius replied, \u201cNo saying can \nhave such an effect, but there is one that \ncomes close: There is a saying, \u2018It is hard to be a ruler; it is not easy being a minister.\u2019  If \none thus understood how hard it is to rule, \nwould this not come close to a single saying \nleading a state to flourish?\u201d \n \u201cIs there a single saying that can de-\nstroy a state?\u201d  Confucius replied, \u201cNo saying can \nhave such an effect, but there is one that \ncomes close: There is a saying, \u2018There is nothing I love more about  being a ruler than \nthat no one contradicts me.\u2019  If a ruler were \nfine and none contradicted him, that would"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952218-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 68, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 68, "short_name": "Analects of Confucius", "chroma:document": "be fine indeed; if he were not a good ruler \nand none contradicted him, then would this not come close to a single saying destroying \na state?\u201d  \n13.16  The Lord of She asked about govern-\nance.  The Master sa id, \u201cThose nearby are \npleased, those far distant come.\u201d \n \n13.17  Zixia served as steward of Jufu and asked about governance.  The Master said, \n\u201cDon\u2019t seek quick results; don\u2019t attend to matters of minor profit.  If you seek quick \nresults, you will not attain success; if you at-\ntend to matters of mi nor profit, you will not likely the Ji clan court, where Ran \nQiu served as steward.  Confucius \nseems to be making a distinction between affairs of the Ji clan \u2013 which should rightly concern only matters of their hereditary domain, or household \u2013 and matters of \nstate, which should rightly concern \nonly the duke\u2019s court."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952240-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 69, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 69, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 70 \nsucceed in great affairs. \n 13.18  The Lord of She instructed Confucius, \nsaying, \u201cThere is an upright man in my dis-\ntrict.  His father stol e a sheep, and he testi-\nfied against him.\u201d  Confucius said, \u201cThe upright men in \nmy district are different.  Fathers cover up for their sons and sons cover up for their fa-thers.  Uprightness lies therein.\u201d \n \n13.19  Fan Chi asked about ren.  The Master \nsaid, Let your bearing be reverent when you \nare at leisure, be respectfully attentive in \nmanaging affairs, and be loyal towards oth-\ners.  Though you be among bar\nbarians, these \nmay never be cast aside. \n 13.20  Zigong asked, \u201cHow must one be in \norder to deserve bei ng called a gentleman?\u201d \n The Master said, \u201cOne who conducts \nhimself with a sense of shame and who may \nbe dispatched to the four quarters without \ndisgracing his lord\u2019s commission, such a one \nmay be termed a gentleman.\u201d  \u201cMay I ask what is next best?\u201d \n \u201cWhen his clan calls him filial and his"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952268-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 69, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 69, "short_name": "Analects of Confucius", "chroma:document": "neighborhood district calls him respectful of elders.\u201d \n \u201cMay I ask what is next best?\u201d \n \u201cKeeping to one\u2019s word and following through in one\u2019s actions \u2013 it has the ring of a \npetty man, but indeed, this would be next.\u201d \n \u201cWhat are those who participate in governance today like?\u201d \n \u201cOh!  They are men you measure by \ncup or quart \u2013 why even count them?\u201d \n 13.21  The Master said, Those who cannot  \n \n13.18  This famous passage re-flects the Confucian stress on fili-ality as an essential foundation for virtue, and an inalienable compo-nent of good character."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952290-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 70, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 70, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 71\nkeep to the central path in their conduct but \nwho are still worth some praise are surely the reckless and the timid.  The reckless are will-\ning to advance towards the goal, and the \ntimid have things that they are unwilling to do. \n \n13.22  The Master said , \u201cThe people of the \nSouth have a saying: \u2018A person without con-stancy may not be a shaman or a doctor.\u2019 \nThis is very fine!\u201d   \n\u201cIf one is not constant in virtue, one \nwill receive disgrace\u201d \u2013 the Master said, \n\u201cSimply do not divine.\u201d \n \n13.23  The Master said, The junzi acts in \nharmony with others but does not seek to be like them; the small man seeks to be like others and does not act in harmony. \n \n13.24  Zigong asked, \u201cIf all the people of your village loved you, how would that be?\u201d The Master said, \u201cNot good enough.\u201d \n \u201cIf all the people of your village hated \nyou, how would that be?\u201d  \u201cThe Master sa id, \u201cNot good enough."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99522b8-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 70, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 70, "short_name": "Analects of Confucius", "chroma:document": "Better that the good people in your village love you and the bad people hate you.\u201d  \n13.25  The Master said, The junzi is easy to \nserve and hard to please.  If you do not ac-\ncord with the dao in pleasing him, he  is not \npleased; when it comes to employing others, he only puts them to tasks they are fit to manage.  \n The small man is hard to serve but \neasy to please.  If you do not accord with the dao in pleasing him, he is still pleased; when it comes to employing others, he demands 13.21  \u2018Things they are unwilling \nto do\u2019 means there is a limit to the \nimmoral acts they will take in or-der to please their lord.    \n \n13.22  It is difficult to parse this passage well.  The second portion begins with a citation from the mantic text Yi jing  (Book of \nChanges).    Confucius\u2019s final \ncomment seems to pertain to it.  \nHowever, an alternative reading \nlays stress on the word \u2018constant\u2019, share by the \u2018saying of the South\u2019 and the Yi ching  passage, and links"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99522e0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 70, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 70, "short_name": "Analects of Confucius", "chroma:document": "those as a single unit.  Because of  the source of the Yi jing  passage, Confucius\u2019s \nfinal comment is sometimes taken to refer to the Yi, and to suggest \nthat the text should not be used for \nfortunetelling, but rather simply to understand how action conse-quences vary with contexts.  That is the interpretation governing this \ntranslation."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952308-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 71, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 71, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 72 \nthey be able in everything.  \n 13.26  The Master said, The junzi is at ease \nwithout being arrogant; the small man is ar-rogant without being at ease.  \n13.27  The Master said, Incorruptibility, \nsteadfastness, simplicity, and reticence are near to ren. \n \n13.28  Zilu asked, \u201cHow  must one be in or-\nder to deserve being called a gentleman?\u201d \n The Master said, \u201cSupportive, encour-aging, congenial \u2013 such a man may be called \na gentleman.  Supportive and encouraging \nwith his friends, congenial with his broth-\ners.\u201d \n 13.29  The Master said, If a good man were \nto instruct the people for seven years, they \nwould indeed be ready to go into battle.  13.30  The Master said, Not to teach the \npeople how to fight in  war may called dis-\ncarding them.  \n \n     \n \n    \n \n \n \n   \n \n  13.29  A recently discovered text of the \u201cHuang-Lao\u201d (Dao-\nist/Legalist) tradition of the third to"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995233a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 71, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 71, "short_name": "Analects of Confucius", "chroma:document": "second century B.C. pictures the ideal ruler as nurturing a state for seven years to prepare it for battle.  This passage and the next may re-\nflect the influence of non-\nConfucian thought in those later times.  13.29 may be contrasted with what would seem the more \npurely Confucian 13.10-12."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952362-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 72, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 72, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 73\nBook XIV \n \n14.1  Xian asked about shame.  The Master \nsaid, \u201cWhen the dao prevails in a state, take \noffice.  To take office when the daodoes not \nprevail \u2013 that is shame.\u201d  \u201cOverbearing, boastful, resentful \u2013 to \nwish to be none of these, is that ren?\u201d \n The Master said, \u201cI t is difficult.  As \nfor ren, I don\u2019t know.\u201d  \n 14.2  The Master said, A gentleman who is attached to the amenities of his home is not \nworthy of being called a gentleman. \n 14.3  When the dao prevails in the state, \nspeak as though in danger, act as though in danger.  When the dao does not prevail in \nthe state, act as though in danger, and make \nyour speech compliant. \n 14.4  The Master said, Those who possess virtue must have teachings to impart, but a \nman with teachings to  impart does not al-\nways possess virtue.  The man of renwill be \nvalorous, but valorous men are not always ren. \n \n14.5  Nangong Kuo questioned Confucius, \nsaying, \u201cYi was a great archer and Ao was a"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995238a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 72, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 72, "short_name": "Analects of Confucius", "chroma:document": "great boatman, yet neither died a natural death.  On the other hand, Yu and Ji were \nfarmers in the fields and yet came to possess \nall the world.\u201d  The Master did not reply.  After Nan-\ngong Kuo went out, the Master said, \u201cWhat a \njunzi this man is!  What fine virtue this man \nhas!\u201d \n Notes \n \n14.1  Xian was the personal name of the disciple Yuan Xian.  In early \nliterary convention, use of the per-\nsonal name in a narrative context was a sign of first person voice, and this has led some interpreters to view this passage, and perhaps much of the chapter, as written by \nYuan Xian.  According to histori-\ncal accounts, Yuan Xian became a recluse after Confucius\u2019s death, and reclusion from society in dan-\ngerous times, an aspect of timeli-\nness, is a recurrent theme in Book \nXIV.     \n \n     \n \n    \n \n   14.5  Nangong Kuo was the disci-ple Nan Rong (see 5.2).  He refers \nhere to a series of legendary men."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99523b2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 72, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 72, "short_name": "Analects of Confucius", "chroma:document": "Tales of Yi and Ao celebrated the talents noted here.  Yu refers to the Emperor Yu, founder of the Hsia Dynasty.  Ji (sometimes called \nPrince Millet) was the legendary \nforbear of the Zhou royal house.  Both men were said to have been raised from commoner status by Emperor Shun."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99524b6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 73, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 73, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 74 \n14.6  The Master said, A junzi who is not \nren, there are such people.  There has never \nbeen a small man who is ren. \n \n14.7  The Master said, If you cherish them can you not make them labor?  If you are \nloyal to them, can you not instruct them? \n 14.8  The Master said, In crafting diplomatic documents, Pi Chen drafted them, Shi Shu \ncommented upon them, envoy Ziyu embel-\nlished them, and Zichan of Dongli made \nthem beautiful. \n \n14.9  Someone asked about Zichan.  The \nMaster said, \u201cHe was a generous man.\u201d \nThey asked about Zixi.  \u201cThat one?  That \none?\u201d   \nThey asked about Guan Zhong.  \u201cHe \nwas a man!  He seized from the Bo family its domain of three hundred households in Pian, and though the family head was reduced to eating greens for his meals, he lived out his \nyears without uttering a word of resentment.\u201d\n \n14.10  The Master said, To be poor and without resentment is hard; to be wealthy \nand without arrogance is easy."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952664-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 73, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 73, "short_name": "Analects of Confucius", "chroma:document": "14.11  The Master said, If Meng Gongchuo \nserved as an elder at the courts of the Zhao and Wei families, he would be excellent. \nBut he\u2019s unfit to be a grandee at court in the states of Teng and Xue.  \n14.12  Zilu asked about  the complete man. \nThe Master said, \u201cIf he were as wise as Zang \nWuzhong, as free from de sire as Gongchuo, \nas valorous as Zhuangz i of Bian, as accom- \n \n     \n \n  14.8  These four men were officers in the court of Zheng during Con-\nfucius\u2019s youth.  Chiefly on account \nof the prime minister, Zichan, this \ncourt enjoyed a reputation as un-\nusually capable and ethical.  14.9  Zichan was prime minister of \nthe state of Zheng.  The Zixi \nnamed here was probably his suc-cessor, whose performance was not marked by success.  Confu-cius\u2019s exclamation may be a pro-\ntest to hearing him mentioned be-\nside Zichan.  On Guan Zhong, see 3.22 and 14.16-17.  Some interpreters read \u2018He was a man\u2019 as \u2018He was \nren\u2019; \u2018man\u2019 ( ren \u4eba) and \u2018 ren\u2019 (\u4ec1) \nare cognate words, identical in"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99526f0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 73, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 73, "short_name": "Analects of Confucius", "chroma:document": "sound and close in graph.  But see the note on 14.16-17. \n \n \n \n14.11  Meng Gongchuo was a \ngrandee of Lu contemporary with \nConfucius.  Zhao and Wei were \ngreat warlord families in the state of Jin (the later participated in di-viding that state and founding their own).  Teng and Xue were tiny states near Lu.  The point is that \nMeng Gongchuo was suitable as a \n\u2018household\u2019 officer for even pow-erful families, but did not have the qualities to serve even the most powerless legitimate ruler.  (He is, \nhowever, implicitly praised in the"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995272c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 74, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 74, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 75\nplished in the arts as Ran Qiu, and patterned \nwith li and music besides, then he may be \ncalled a complete man.\u201d \n He added, \u201cBut for someone to be \ndeemed a complete man nowadays, what \nneed does he have for all this?  If, seeing \nprofit, his thoughts turn to what is right, and \nseeing danger, he is ready to risk his life, if he can long endure hard ship without forget-\nting the teachings that have guided his ordi-\nnary life, he may indeed be deemed a com-\nplete man.\u201d  \n14.13  The Master asked Gongming Jia \nabout Gongshu Wenzi, saying, \u201cIs it true that \nyour master never spoke , never laughed, and \nnever took anything?\u201d  Gongming Jia replied, \u201cThat report was exaggerated.  My master spoke, but only \nwhen it was timely; in that way, people did not tire of his words.  He laughed, but only when he was joyful; in that way, people didnot tire of his laughter.  He took things, but \nonly when it was righteous; in that way, peo-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995275e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 74, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 74, "short_name": "Analects of Confucius", "chroma:document": "ple did not tire of his taking.\u201d  The Master said, \u201cI s that so?  How can \nthat be true?\u201d  14.14  The Master said, Zang Wuzhong used \nFang to bargain for continuation of his clan \nline in Lu.  Though they say he did not co-erce his lord, I do not believe it. \n \n14.15  The Master said, Duke Wen of Jin was adept at expedient means but not up-\nright; Duke Huan of Qi was upright but not \nadept at expedient means.  14.16  Zilu said, \u201cWhen Duke Huan killed next passage.)   \n \n14.12  The term \u2018complete man\u2019 is not used elsewhere in the Analects .\nZang Wuzhong was head \nof a major Lu family a generation before Confucius, with a reputa-\ntion for wisdom (see 14.14).  For \nGongchuo, see the last passage.  Zhuangzi was reputed for feats of strength and battle bravery.  Ran Qiu is Confucius\u2019s disciple; his \nskill in arts is noted at 6.8. \n \n14.13  Gongming Jia was a man of \nthe state of Wei, and Gongshu Wenzi a late grandee of Wei.  See also 14.18."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952786-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 74, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 74, "short_name": "Analects of Confucius", "chroma:document": "14.14  Zang Wuzhong was leader \nof one of the great families of Lu; \nConfucius\u2019s father was in his ser-vice.  Zang fled into exile in 550 B.C., but prior to doing so, he of-fered the duke of Lu possession of \nhis family\u2019s sacred turtle (see 5.18, \nwhich concerns his grandfather) in return for allowing his family to remain lords of their domain at Fang.  \n14.15  This passage names the \nsecond and first of the \u2018hegemon\u2019 overlords of the Spring and Au-tumn era.  Duke Wen was known"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99527ae-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 75, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 75, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 76 \nPrince Jiu, Shao Hu committed suicide for \nthe death of his lord, but Guan Zhong did not.  We can say of him that he was not ren, \ncan we not?\u201d  The Master said, \u201cDuke Huan nine times brought the feudal lords into assem\nbly \nwithout the use of weapons or war chariots. This was due to the efforts of Guan Zhong. Such ren!  Such ren! \n \n14.17  Zigong said, \u201cSurely, Guan Zhong \nwas not a ren  man.  Duke Huan killed Prince \nJiu and Guan Zhong was unable to die for his \nlord, and even served as prime minister to \nDuke Huan.\u201d  The Master said, \u201cGuan Zhong served \nas prime minister to Duke Huan and Duke \nHuan became hegemon ove r the feudal lords. \nFor a time, he set the world in order.  To this \nday the people receive blessings from it. \nWere it not for Guan Zhong, we would wear \nour hair loose and button our jackets on the left.  How would it have been proper for him \nto be faithful like a common man or woman, \nand slit his throat in a ditch where none"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99527d6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 75, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 75, "short_name": "Analects of Confucius", "chroma:document": "would ever know?\u201d \n \n14.18  Gongshu Wenzi\u2019s household officer, the grandee Zhuan, was promoted to service \nin the duke\u2019s court alongside Wenzi.  The Master, learning of this, commented, \u201cHe may rightly be called wen.\u201d \n 14.19  The Master spoke of how Duke Ling of Wei did not follow the dao.  Kangzi said, \n\u201cIf that is the case, w hy does he not meet his \ndownfall?\u201d  Confucius said, \u201cZhongshu Yu attends \nto visitors of state, Zhu Tuo manages matters for his craft in diplomacy and war; \nDuke Huan for a painful adherence \nto rules in order to win respect (a policy he was persuaded to follow by his prime minister, Guan Zhong, see below).  \n14.16-17  These passages reflect \njudgments of Guan Zhong, a for-mer prime minister of the state of Qi and the most famous figure of seventh century B.C. politics.  His \ngreat achievement was guiding his \nlord, Duke Huan of Qi, to become \nthe acknowledged leader of an ex-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99527fe-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 75, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 75, "short_name": "Analects of Confucius", "chroma:document": "tensive alliance of states, a position of \u2018hegemony\u2019 recognized offi-cially by the King of the Chou, \nwhose protector Duke Huan be-\ncame.  The lavish praise of Guan Zhong in these passages stands in sharp contrast to 3.22.  Originally, Duke Huan \ncompeted with his\n brother, Prince \nJiu, to  become duke in Qi.  Guan \nZhong and Shao Hu were aides to \nPrince Jiu.  When Prince Jiu was killed, Shao Hu acted as a gentle-\nman and committed suicide.  Guan \nZhong was pardoned by Duke Huan, who was advised that only by appointing him a minister could he hope to become a truly great ruler. \n Confucius\u2019s judgment that \nGuan Zhong was ren in 14.16 is so \nsurprising that many interpreters \nrefuse to read the passage in that way, and render the final line as an \ninconclusive, \u2018But as for his being \nren . . .\u2019 \n 14.18  \u2018Wenzi\u2019 was the posthu-mous honorific given to the Wei grandee Gongsun Ba (see also \n14.13).  Confucius approves his"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952862-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 75, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 75, "short_name": "Analects of Confucius", "chroma:document": "having been granted the name Wenzi on the basis of the conduct reported here."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995288a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 76, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 76, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 77\nof the ancestral temples, Wangsun Jia com-\nmands the armies.  Given all this, how could he fail?\u201d \n \n14.20  The Master said, When words are ut-tered without modesty, living up to them is \ndifficult.  14.21  Chen Chengzi assassinated Duke Jian of Qi.  Confucius bathed  and went to court, \nwhere he reported to Duke Ai, \u201cChen Heng \nhas assassinated his ruler.  I request he be pursued.\u201d \n The duke said, \u201cReport this to the \nthree lords.\u201d \n Confucius said, \u201cBecause I follow be-\nhind the grandees, I dare not make this re-\nport.  My lord has said, \u2018Report this to the three lords.\u2019\u201d \n He then went to the three lords to re-\nport.  They denied his request.  Confucius said, \u201cBecause I follow behind the grandees, I dare not make this report.\u201d \n \n14.22  Zilu asked about serving a ruler.  The Master said, \u201cDo not deceive him, but be \nwilling to offend him.\u201d \n 14.23  The Master said, The junzi gets \nthrough to what is ex alted; the small man"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99528b2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 76, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 76, "short_name": "Analects of Confucius", "chroma:document": "gets through to what is base.  \n14.24  The Master said, In the past men \nlearned for themselves; now men learn for others. \n \n14.25  Qu Boyu sent an emissary to Confu-cius.  Confucius sat together with him and questioned him.  \u201cWhat does your master  \n14.19  Kangzi was head of the \nwarlord Ji family in Lu.  The other men named here were all ministers at Duke Ling\u2019s court.  On Wang-sun Jia, see 3.13.  \n \n 14.21  Chen Chengzi (referred to by personal name Chen Heng by Confucius in order to presume fa-\nmiliarity and thus indicate disap-\nproval) was a grandee of Qi.  His \nfamily ultimately usurped the \nthrone of the dukes of Qi after Confucius\u2019s lifetime, as the au-thors of the Analects  would have \nknown.  It is unclear what role is implied by the phrase \u2018following behind the grandees\u2019 signifies \u2013 it appears also at 11.8 \u2013 but the point \nis that Confucius made his appeal"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99528e4-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 76, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 76, "short_name": "Analects of Confucius", "chroma:document": "to the duke, who would have sole legitimate power to pursue and punish the assassin of a neighbor-ing lord, and the duke deferred to \nthe three warlord families, who \nwere naturally unmoved with Con-fucius\u2019s moral stance.    \n \n 14.23  This passage has resonance with 14.35.  The word for \u2018get through\u2019 means \u2018to understand\u2019 or \n\u2018to master\u2019, but also \u2018to gain access \nto power holders\u2019.     \n14.25  Qu Boyu was a grandee of \nthe state of Wei.  His reputation in Classical literature is very high (see 15.7.)."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995290c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 77, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 77, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 78 \nwish.\u201d \n \u201cMy master wishes to reduce his er-rors and has not been able to do so.\u201d \n After the emissary left, the Master \nsaid, \u201cWhat an emissary!  What an emis-sary!\u201d \n \n14.26  The Master said, When one does not occupy the position, one does not plan its governance. \n Master Zeng said, The thoughts of the \njunzi do not stray beyond his position. \n 14.27  The Master said, The junzi is ashamed \nwhen his words outstrip his actions. \n \n14.28  The Master said, \u201cThere are three \npoints to the dao of a junzi  that I have been \nunable to reach: to be ren, and so not beset \nwith cares, to be wise, and so not confused, to be valorous, and so not fearful.\u201d  Zigong said, \u201cMaster, you have de-scribed yourself.\u201d \n \n14.29  Zigong spoke of others\u2019 defects.  The \nMaster said, \u201cHow worthy Si is!  As for me, \nI have no time for that.\u201d \n 14.30  The Master said, Do not be concerned \nthat others do not recognize you, be con-\ncerned about what you are yet unable to do."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952934-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 77, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 77, "short_name": "Analects of Confucius", "chroma:document": "14.31  The Master said, Without anticipating \nthat others are being deceptive, without guessing that they will not keep faith, yet to \nsense these things in advance, is that not \nwhat being worthy is about?  14.32  Weisheng Mou said to Confucius,  \n \n     \n \n 14.26  The first portion of this pas-sage duplicates 8.14.  The second portion is likely a later elaboration \nadded by Zeng Shen\u2019s followers. \n \n \n   \n \n 14.28  In the original text, this pas-sage fully embeds the language of 9.29, though the order of items is \ndifferent. \n    \n \n 14.29  Si was Zigong\u2019s personal name.   \n \n14.30  This passage seems to be a prelude to 14.35.   \n \n \n     \n \n 14.32  Weisheng Mou was likely a"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995295c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 78, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 78, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 79\n\u201cQiu, why do you go prattling about like \nthis?  Doesn\u2019t it just amount to so much gli b \ntalk?\u201d \n Confucius said, \u201cI would not presume \nto attempt glibness.  It  is my anxiety about \nstubborn ignorance.\u201d \n \n14.33  The Master said, A fine horse is not praised for its strength, but for its virtue.  \n14.34  Someone said, \u201cT o employ virtue to \nrepay resentment, how would that be?\u201d \n The Master said, \u201cWhat, then, would \nyou employ to repay virtue?  Employ \nstraightforwardness to repay resentment; \nemploy virtue to repay virtue.\u201d \n \n14.35   The Master said, \u201cNo one recognizes me!\u201d   \nZigong said, \u201cHow is it that this is \nso?\u201d    \nThe Master said, \u201cI do not complain \nagainst Tian, nor do I blame men.  I study \nwhat is lowly and so get through to what is \nexalted.  Is it not Ti an who recognizes me?\u201d \n \n14.36  Gongbo Liao ma de accusations \nagainst Zilu at the Ji family court.  Zifu Jingbo reported this, saying, \u201cMy master"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f995297a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 78, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 78, "short_name": "Analects of Confucius", "chroma:document": "harbors uncertain feelings towards Gongbo \nLiao.  My effort would still suffice to have his corpse splayed in the market and court.\u201d \n The Master said, \u201cWill the dao pre-\nvail?  That is a matter of fate ( ming). Will \nthe dao be cast aside?  That is a matter of \nfate.  What can Gongbo Liao do about fate?\u201d\n \n14.37  The Master said, Worthy are those who shun the world.  Next are those who senior and intimate of Confucius, \nas he addresses Confucius by his \npersonal name, Qiu.     \n \n 14.33  The term \u2018virtue\u2019 ( de) is \nvery flexible.  Here, it seems to denote all the qualities that make a \nhorse fine \u2013 temperament, propor-\ntions, and so forth. \n \n      \n14.35   It is a feature of many pas-\nsages involving Zigong that they include a surprising twist of mes-\nsage.  In this case, Confucius\u2019s \ninitial statement, in light of pas-sages such as 1.1, 1.16, 14.30, and others, takes Zilu by surprise.  \u2018Recognition,\u2019 in all these passages \ninvolves both recognizing a per-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99529a2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 78, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 78, "short_name": "Analects of Confucius", "chroma:document": "son\u2019s talents and employing him at court.  This passage reads well as a complement to 3.24.  \n14.36  The term ming ( \u547d) denoted \nan order, a fixed span of life, and \nfate.  The adversaries of Confuci-ans, the Mohists, accused Confuci-\nans of \u2018fatalism\u2019, meaning the idea \nthat predestination makes effort useless.  This passage tends to support such a view.   \n \n 14.37-39  The last part of Book XIV focuses on the issue of with-drawal from engagement with an"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99529ca-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 79, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 79, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 80 \nshun a particular place.  Next best shun las-\nciviousness.  Next the next shun speech.  The Master said, There have been \nseven able to do this. \n 14.38  Zilu stayed the night by Stone Gate. \nThe morning gate keeper said, \u201cWhere are \nyou coming from?\u201d  Zilu said, \u201cFrom the Kong home.\u201d  \u201cIs that the one who knows it can\u2019t be \ndone and keeps doing it?\u201d \n 14.39  The Master was striking stone chimes \nin Wei.  A man passe d by his gate, shoulder-\ning baskets hung from a pole.  He said, \n\u201cWhat heart there is in the playing of these \nchimes!\u201d   \nThen he said, \u201cHow uncouth, this \nclanking!  If none recognize you, then sim-ply give up. \nWhen it\u2019s deep, you wade straight through; \nWhen it\u2019s shallow, you lift your skirts. \u201d \nThe Master said, \u201cIs it really so? \nThere\u2019s nothing hard in that.\u201d  \n \n14.40  Zizhang said, \u201cThe Documents say, \n\u2018During Gaozong\u2019s period of mourning for \nhis father, for three years he dwelt in his mourning hut and did not speak.\u2019  What does"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f99529f2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 79, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 79, "short_name": "Analects of Confucius", "chroma:document": "this mean?\u201d \n The Master said, \u201cThis did not neces-sarily apply only to Gaozong.  All the an-\ncients were thus.  When the ruler died, the \nofficers of state gathered themselves and for three years took their orders from the prime \nminister.\u201d \n 14.41  The Master said, When the ruler loves \nli, the people are easy to employ. immoral human world, which, in \nthe Analects , Confucius seems \nboth to praise and to fight against. \n The theme is also a major one in Book XVIII.  14.38  Kong is Confucius\u2019s sur-\nname. \n    \n \n \n \n   \n \n    \n \n    \n \n   14.40  Gaozong was a Shang Dy-nasty king."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952a1a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 80, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 80, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 81\n \n14.42  Zilu asked about the junzi.   The Mas-\nter said, \u201cCultivate in yourself respectful at-\ntentiveness.\u201d \n \u201cIs that all there is to it?\u201d  \u201cCultivate yourself to bring comfort to \nothers.\u201d \n \u201cIs that all there is to it?\u201d  \u201cCultivate yourself to bring comfort to the people.  Cultivating oneself to bring \ncomfort to the people, even Yao and Shun \nthemselves would fall short of that.\u201d  \n14.43  Yuan Rang sat wa iting with his legs \ncrossed.  The Master said, \u201cAs a youth dis-\nobedient and disrespectful to your elders, as \nan adult accomplishing nothing worth speak-\ning of, old and still not dead \u2013 nothing but a thief!\u201d  And he struck him on the shin with \nhis staff. \n 14.44  A boy from the Que district was act-ing as a messenger and someone asked about \nhim.  \u201cIs he likely to improve?\u201d \n The Master said, \u201cI have noticed that he seats himself in company and walks di-\nrectly alongside his elders.  He is not seeking \nimprovement.  He\u2019s after quick results.\u201d"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952a42-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 80, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 80, "short_name": "Analects of Confucius", "chroma:document": "14.42  The final phrase is also used \nat 6.30.     \n \n    \n \n \n \n 14.43  Yuan Rang is elsewhere reported to be an old friend of \nConfucius.  If that is correct, this \npassage is probably meant to be humorous.  Sitting cross legged was highly informal, and thus not re-\nspectful. \n 14.44  The term rendered as \u2018re-sults\u2019 also carries a sense of \u2018grow to adulthood\u2019, which appears to be \nwhat the boy was trying to take a \nshortcut to."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952a6a-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 81, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 81, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 82 \nBook XV \n \n15.1  Duke Ling of Wei questioned Confu-\ncius about battlefield formations.  Confucius \nreplied, \u201cWhen it comes to matters of sacri-\nficial vessels, I have some learning.  I have \nnever studied m ilitary affairs.\u201d \n The next day he departed. \n 15.2  In Chen, the supplies of food were ex-\nhausted, and the followers fell so ill that \nnone could rise from bed.   Zilu appeared be-\nfore the Master with a bitter expression. \n\u201cMay even a junzi  fall to the depths of pov-\nerty.\u201d \n The Master said, \u201cThe junzi holds \nsteadfast through povert y.  When the small \nman falls into poverty,  he will do anything.\u201d \n \n15.3  The Master said, \u201cSi!  Do you take me \nfor one who studies a great deal and remem-bers it?\u201d  Zigong replied, \u201cYes. Is it not so?\u201d \n \u201cIt is not. I link all on a single thread.\u201d\n 15.4  The Master said, \u201cYou, there are few \nwho recognize virtue.\u201d \n 15.5  The Master said, He did nothing and all \nwas well ordered \u2013 this would describe Shun,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952a92-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 81, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 81, "short_name": "Analects of Confucius", "chroma:document": "would it not?  What did he do?  He simply \ncomposed himself with reverence and sat \nfacing due south. \n 15.6  Zizhang asked about effective action. \nThe Master said, \u201cIf your words are loyal \nand trustworthy and your conduct sincere and respectful, though you be in distant bar-barian states, you will be effective.  If your Notes \n \n15.1  We have seen else-where (e.g., 3.13, 6.28) how Confucius \npursued his political opportunities \nin Wei, always turning aside less than moral chances to gain access to power holders.  Here we see him at last attain the audience with the duke he sought.  (See 14.19.) \n \n15.2  The full legend of Confu-cius\u2019s travels in exile from Lu must have had many colorful epi-\nsodes, such as this one.  \n \n    \n \n   15.3  This may be com-pared to the more polished 4.15, which \nmakes a rather different point on \nthe same theme, and also to 9.8.    \n \n    15.5  Daoist philosophy celebrated \nthe power of \u2018natural\u2019 action \u2013 ac-\ntion that involved no plan or striv-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952aba-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 81, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 81, "short_name": "Analects of Confucius", "chroma:document": "ing: \u2018non-action\u2019 ( wuwei \u7121\u70ba).  \nThe Legalist Han Feizi made non-\naction a hallmark of political per-fection.  Here, in what is probably a late insertion, the Analects  ap-\npropriates wuwei to make its own \nexemplary sage the definitive \nmodel."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952ae2-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 82, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 82, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 83\nwords are not loyal and trustworthy and your \nconduct not sincere and respectful, though \nyou be is your own nei ghborhood or district, \ncan you be effective?  When you stand, let these thoughts appear before you; when you ride in your carriage, let them appear, lean-\ning on the carriage bar beside you.\u201d \n Zizhang inscribed these words on his sash.  \n15.7  The Master said, How straight Shi Yu\nis.  When the dao prevails in the state, he is \nlike an arrow; when the dao does not prevail, \nhe is like an arrow.  A junzi ! \n With Qu Boyu, when the dao prevails \nin the state, he serves; when the daodoes not \nprevail, he can roll it into a ball and hide it by his heart  \n15.8  The Master said, To fail to speak with \nsomeone whom it is worthwhile to speak \nwith is to waste that person.  To speak with \nsomeone whom it is not worthwhile to speak \nto is to waste words.  The wise man wastes \nneither people nor words. \n \n15.9  The Master said, The gentleman who is"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952b00-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 82, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 82, "short_name": "Analects of Confucius", "chroma:document": "resolute and ren does not seek to live on at \nthe expense of ren, and there are times when \nhe will sacrifice his life to complete ren. \n \n15.10  Zigong asked about ren.  The Master \nsaid, \u201cThe craftsman who wishes to do his work well must first sharpen his tools.  When you dwell in a state, serve those of its gran-\ndees who are worthy men, befriend those of \nits gentlemen who are ren. \n 15.11  Yan Yuan asked about managing a  \n \n     \n \n    \n \n15.7  The final imaginative phrase \nin this portrait\n of timeliness seems \nto picture  the exemplary man roll-\ning up the dao itself, to conceal \nprotect it within his jacket.  (On \nQu Boyu, see 14.25.) \n    \n \n    \n \n \n    \n \n    \n \n15.10  At some points, like this one, the Analects  seems to use the \nterm \u2018 ren\u2019 to mean little more than \n\u2018moral\u2019."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952b28-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 83, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 83, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 84 \nstate.  The Master sa id, \u201cImplement the cal-\nendar of the Xia, ride the carriages of the \nYin, wear the ceremoni al caps of the Zhou. \nFor music: the Shao dance.  Get rid of the melodies of Zheng, and keep crafty talkers at a distance \u2013 the melodies of Zheng are over-\nwrought; crafty talkers are dangerous.\u201d \n 15.12  The Master said, A man who does not think far ahead will have troubles near at \nhand. \n 15.13  The Master said,  Enough!  I have yet \nto see a man who loved virtue as much as \nsex.   \n \n15.14  The Master said, Did not Zang Wen-\nzhong purloin his privile ge of position?  He \nwas aware that Liuxia Hui was worthy, but \nwould not raise him to office beside him. \n 15.15  The Master said, If one emphasizes enhancing one\u2019s own qualities and curtails \nfinding fault with others, one will keep re-\nsentments at a distance.  \n15.16  The Master said, Those who are not \nalways saying, \u201cWhat shall I do?  What shall I do?\u201d \u2013 I can do nothing with them."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952b50-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 83, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 83, "short_name": "Analects of Confucius", "chroma:document": "15.17  The Master said, Those who sit in a group all day enjoying clever conversation \nwithout their talk ever touching on right \u2013\nsuch men are difficu lt to deal with.  \n \n15.18  The Master said, The junzi takes right \nas his basic substance; he puts it into practice \nwith li, uses compliance to enact it and faith-\nfulness to complete it. 15.11  The Xia, Yin (Shang), and \nZhou are the three early dynasties.  \nHere the Analects  makes clear that \nthe li of the Confucian school is \nnot merely Zhou ritual, but a com-posite of the finest traditions.  \n \n    \n \n \n \n15.13  Duplicated at 9.18.   \n \n 15.14 Zang Wenzhong was a high minister and head of a great patrician family in Lu (see 5.18).  \nLiuxia Hui was head of a family of \nparallel descent.  Zang Wenzhong is indicted in some texts for keeping the ruler from recognizing the talents of Liuxia Hui. \n \n     \n \n    \n \n    15.18-23  A particularly extended \nstring of passages on a common \ntheme: the junzi ."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952b78-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 84, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 84, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 85\n \n15.19  The Master said, The junzi blames \nhimself for lacking ability; he does not blame \nothers for not recognizing him. \n 15.20  The Master said, The junzi  is appre-\nhensive that he may leave the world without his name remaining praised there.  15.21  The Master said, The junzi seeks it in \nhimself; the small man seeks it in others.  15.22  The Master said, The junzi  bears him-\nself with dignity but does not contend; he \njoins with others, but does not become a par-tisan. \n \n15.23  The Master said, The junzi does not \nraise up a man because of his words, and \ndoes not discard words because of the man. \n \n15.24  Zigong asked, \u201cIt there a single saying that one may put into practice all one\u2019s life?\u201d\n The Master said, \u201cThat would be \u2018re-\nciprocity\u2019: That which you do not desire, do not do to others.\u201d \n \n15.25  The Master said, In my appraisals of people, whom do I disparage, whom do I \npraise?  If I praise a man, it is always on the"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952ba0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 84, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 84, "short_name": "Analects of Confucius", "chroma:document": "basis of evidence.  Th ese are the people who \nguided the three eras to walk along the \nstraight dao. \n \n15.26  The Master said, In my time there \nwere still recorders who left what they did \nnot know blank and those with horses who lent them to others to drive.  Now there are none.  \n       \n \n \n    \n \n    \n \n \n    \n \n15.24  See 5.12 and 12.2.    \n \n   15.25  The \u2018three eras\u2019 of the final phrase refers to the Xia, Shang, \nand Zhou dynasties.   \n    \n \n \n15.26  \u2018Recorders\u2019 refers to those who kept records at court; the term may be rendered \u2018historians\u2019.  An \nalternative interpretation reads the \ninitial sentence as referring to re-corders who lacked cultivation,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952bc8-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 85, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 85, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 86 \n \n15.27  The Master said, Crafty speech dis-rupts virtue.  Impatience in small matters dis-\nrupts great plans. \n 15.28  The Master said , If the masses hate \nsomeone, one must investigate the case; if the masses love someone, one must investi-gate the case.  \n15.29  The Master said, A man can enlarge \nthe dao; it is not that the dao enlarges a man.\n \n15.30  The Master said, To err and not \nchange \u2013 that, we may say, is to err. \n \n15.31  The Master said,  I have spent whole \ndays without eating, whole nights without sleeping, in order to think.  It was useless \u2013\nnot like study. \n 15.32  The Master said,  The junzi makes \nplans for the sake of the dao, not for the sake \nof eating.  Ploughing: th ere is a starvation in \nit.  Study: there is a reward in it.  The junzi\nworries about the dao, not about poverty.  \n 15.33  The Master said, If one\u2019s knowledge is adequate for it, but one does not possess \nthe ren  needed to preserve  it, though one gets"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952bf0-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 85, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 85, "short_name": "Analects of Confucius", "chroma:document": "it, one will surely lose it.  If one\u2019s knowledge \nis adequate for it and one possesses the ren\nneeded to preserve it, if one is not solemn in dealing directly with them, the people will not show respect.  If one\u2019s knowledge is \nadequate for it a nd one possesses the ren\nneeded to preserve it, and one is solemn in dealing directly with th e people, if one initi-\nates action without according to li, it will not and takes the loan of horses as a \nlapse of li, giving the passage a \nvery different sense. \n    \n \n   15.29  This passage makes best \nsense when \u2018enlarge a man\u2019 is \ntaken in the sense of raising his \nrank or wealth. \n   \n \n 15.31  The contrast between thoughtful reflection and active study is a theme of the Confucian \ntext Xunzi . \n \n  15.32  There is interesting reso-\nnance with 2.18 here. \n     \n \n 15.33  In this passage, the meaning of the term ren  seems reduced to \n\u2018benevolence\u2019, a non-\ncomprehensive virtue that permits"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952c18-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 85, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 85, "short_name": "Analects of Confucius", "chroma:document": "of varying degrees.  The overall context clearly refers to those who come into possession of a state or domain."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952c40-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 86, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 86, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 87\nyet be good. \n 15.34  The Master said, The junzi does not \naccept being known for petty talents, but ac-cepts receiving great burdens.  The small man does not accept receiving great burdens, \nbut accepts being known for petty talents. \n 15.35  The Master said, Ren is of greater \nmoment to the people than water or fire.  I \nhave seen people tread through water and \nfire and die; I have yet to see anyone tread \nthrough ren and die. \n \n15.36  The Master said, When one acts with \nren, one does not yield to one\u2019s teacher.  \n \n15.37  The Master said, The junzi  is steadfast \nbut not rigid. \n \n15.38  The Master said, In serving a ruler, be attentive to affairs and consider salary a sec-ondary matter. \n \n15.39  The Master said, There is a teaching; there are no divisions. \n \n15.40  The Master said, Do not make plans together with others whose daodiffers from \nyours.  15.41  The Master said , Words should do no"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952c68-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 86, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 86, "short_name": "Analects of Confucius", "chroma:document": "more than convey the idea.  15.42  Music Master Mian came to visit. \nWhen he reached the steps, the Master said, \n\u201cHere are the steps.\u201d  When he reached the mat, the Master said, \u201cHere is the mat.\u201d When all were seated, the Master said to  \n \n     \n \n  15.35  The word rendered \u2018tread\u2019 \n(dao \u8e48) was most likely a play on \nwords with dao (\u9053), in the sense \nof the Way, or to \u2018walk the Way\u2019.  \nThus \u2018tread through ren\u2019 could be \nunderstood as \u2018walk the Way of \nren\u2019. \n 15.36  This short passage makes an \nimportant statement about the at-\ntainment of moral authority and personal autonomy.  15.37  \u2018Steadfast\u2019 implies ethical determination.  \u2018R igid\u2019 refers to \nnarrow insistence on according with rules; the same term, in other contexts, denotes faithfulness in promise-keeping.  \n15.39  This may mean that the \nteaching is a whole, without divi-sions; it has often been celebrated as meaning that there is a single \nteaching, meant equally for all \nclasses of persons."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952c90-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 86, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 86, "short_name": "Analects of Confucius", "chroma:document": "15.42  In ancient China, musicians \nwere blind men."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952cb8-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 87, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 87, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 88 \nhim, \u201cSo-and-so is here, so-and-so is there.\u201d \n After Music Master Mian left, Zi-zhang asked, \u201cIs that the dao for speaking to \na music master?\u201d  The Master said, \u201cYes.  It is indeed the dao of assisting a music master.\u201d"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952cd6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 88, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 88, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 89\nBook XVI \n \n16.1  The Ji family was preparing to attack \nthe territory of Zhuanyu.  Ran Y \u01d2u and Ji Lu \nappeared before Confuc ius and said, \u201cThe Ji \nfamily plans to launch an affair against Zhuanyu.\u201d \n Confucius said, \u201cQiu, would this not \nbe your fault?  In the past, the former kings \nappointed Zhuanyu to be in charge of East \nMeng Mountain.  Moreove r, it lies within the \nterritory of this state, and is hence a subject at the state altars of Lu.  What point is there \nis attacking it?\u201d \n Ran Y \u01d2u said, \u201cIt is our master\u2019s wish, \nnot the wish of the two of us.\u201d \n Confucius said, \u201cQ iu!  Zhou Ren had a \nsaying: \u2018He who can marshal his strength in \nthe effort should take his place in the ranks; \nhe who cannot, should desist.\u2019  What use to a \nblind man is an attendant who cannot steady \nhim when the footing is  treacherous or pull \nhim up when he falls?  Besides, your words \nare mistaken.  When th e tiger or rhino escape"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952cfe-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 88, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 88, "short_name": "Analects of Confucius", "chroma:document": "their cages, when the sacred turtle shell or \nprecious stone are smashed while in their \nboxes, who should be held to blame?\u201d \n Ran Y \u016d said, \u201cAt present, Zhuanyu is, \nin fact, very near to Bi.  If it is not taken \nnow, it will surely create trouble for the Ji \nclan descendants.\u201d  Confucius said, \u201cQiu!  The junzi  de-\ntests those who cover up their desires by \nmaking excuses.   \n\u201cI have heard it said that those who \npreside over states or family domains do not worry that they will have too few people, they worry that distribution of goods may be uneven; they do not worry about poverty, Notes \n \n16.1  A number of Confucius\u2019s senior disciples were men of im-\nportance in Lu, and several of \nthem, most notably Ran Y \u01d2u (Ran \nQiu) and Ji Lu (Zhong Yu; Zilu) were influential stewards at the court of the warlord Ji family (also called Jisun), the de facto power in \nthe state of Lu. \n In this passage, they report that the head of the Ji clan (Ji Kangzi) has decided to launch a"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952d26-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 88, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 88, "short_name": "Analects of Confucius", "chroma:document": "military attack against a tiny state, \nZhuanyu, whose small territory lay \nentirely within the border of the state of Lu, in the region of a mountain called East Meng.  Ap-parently, the lords of Zhuanyu had \nat some time been entrusted with \nkeeping sacrifices to the spirit of this mountain, and granted a small domain to support them in this task.  Zhuanyu was close to the large Ji family domain and strong-\nhold at Bi, and Ji Kangzi seems to \nhave found its independence an irritant.  This passage illustrates the perils of political engagement with \nimmoral rulers.  Ran Qiu exempli-\nfies the behavior of a man vested in rationalizing immoral conduct by a power holder to whom he is beholden.  The Zhou Ren whom Con-\nfucius mentions is said in com-\nmentary to have been a historian of earlier times, although there is no confirming evidence that this is so. In the middle section of \nConfucius\u2019s final statement here,"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952d4e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 88, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 88, "short_name": "Analects of Confucius", "chroma:document": "there may be some corruption of the text \u2013 the argument lacks the parallelism one would expect.  In this discussion, Confucius refers to \nunderpopulation.  The scarcest \ngood contended for by rulers dur-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952d76-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 89, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 89, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 90 \nthey worry they will not bring peace.  Is it \nnot so that when distribution is even there is no poverty; when there is harmony there is \nno underpopulation; when there is peace \nthere is no danger the ruler will topple?  It is just in this spirit that if those who are distant \ndo not submit, one must cultivate patterns \nand virtue to attract th em.  Once they have \ncome, one must comfort them. \n\u201cNow you, Qiu, and You attend your \nmaster, but those who are distant do not submit and you are unable to attract them, the state is split and crumbing and you are \nunable to protect it.  Instead, you plot the use \nof weapons of war within the borders of the \nstate.  I fear that the troubles of the Jisun \nfamily lie not with Zhuanyu, but within their \nown walls.\u201d \n \n16.2  Confucius said, When the dao prevails \nin the world, li and music, and punitive mili-\ntary actions proceed on the order of the Son of Heaven.  When the dao does not prevail in"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952d9e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 89, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 89, "short_name": "Analects of Confucius", "chroma:document": "the world, li and music, and punitive military \nactions proceed on the orders of the feudal lords.  Once they proceed from the feudal \nlords, it is rare that after ten generations they \nhave not lost the power .  Once they proceed \nfrom grandees, it is rare that after five gen-\nerations they have not lost the power.  Once \nsubordinate officers control the fate of the state, it is rare that after three generations \nthey have not lost the power. \n When the dao prevails in the world, \ngovernance does not lie in the hands of gran-\ndees.  When the dao prevails in the world, \nthe common people do not discuss govern-\nance.  ing this period was not land \u2013 there \nwas plenty of land \u2013 it was people \nwho could work the land and pro-duce income for a ruler.  Confu-cius here suggests two prudential reasons for treating people well \u2013 not only will those who are resist-\ning submit, but those who are dis-\ntant will come to dwell, providing a labor and tax pool."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952dc6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 89, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 89, "short_name": "Analects of Confucius", "chroma:document": "16.2  After 16.1, the remainder of \nBook XVI is, for the most part, highly formulaic, and clearly comes from a set of editorial hands different from other books.  For \nexample, passages begin \u201cConfu-\ncius said,\u201d rather than \u201cThe Master said,\u201d and many passages are numbered lists (something ob-served also in parts of Book XVII). The book is not noted for profound \ninsights."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952dee-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 90, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 90, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 91\n16.3  Confucius said, Control of appoint-\nments fell from the hands of the ducal house \nfive generations ago.  Governance has been \nin the hands of the grandees for four genera-tions.  Therefore, the descendants of the \u2018three Huan\u2019 families will live in obscurity. \n \n16.4  Confucius said, There are three types of friends who improve you, and three types of friends who diminish you.  Friends who \nare straightforward, sincere, and have \nlearned much improve you.  Friends who are fawning, insincere, and crafty in speech di-\nminish you. \n \n16.5  Confucius said, There are three types \nof delights that improve you, and three types \nof delights that diminish you.  To delight in li and music, to delight in speaking of others\u2019 \ngood points, to delight in having many wor-\nthy friends \u2013 these impr ove you.  To delight \nin arrogant pleasures, to delight in idle wan-derings, to delight in banquet parties \u2013 these"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952e16-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 90, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 90, "short_name": "Analects of Confucius", "chroma:document": "diminish you.  16.6  Confucius said, In attending a ruler \nthere are three mistakes .  To speak of some-\nthing before an appropr iate time has come it \nis to be impetuous; to fail to speak of some-thing when an appropriate time has come is \nto be secretive; to speak without gauging the ruler\u2019s expression is to be blind. \n \n16.7  Confucius said, The junzi has three \ncautions.  When he is young and his blood \nand energy are not yet settled, he is cautious \nabout sex.  When he is in his prime and his \nblood and energy have newly achieved \nstrength, he is cautious  about combativeness. 16.3  The last passage set general \nrules concerning the rate at which \npower had been devolving in China.  In 16.3, these rules are ap-\nplied to the state of Lu, where power had long since passed into the hands of three great grandee \nfamilies, the Ji, Meng, and Shusun \nfamilies.  All three traced their lineage origins to the sons of Duke Huan of Lu, and therefore were known as the \u2018three Huan\u2019 fami-\nlies."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952e34-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 91, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 91, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 92 \nWhen he is old and his blood and energy are \ndeclining, he is cautious about acquisitive-ness. \n  \n16.8  Confucius said, The junzi  holds three \nthings in awe.  He holds the decree of Tian in \nawe, he holds great men in awe, and he holds \nthe words of the Sage in awe.  The small \nman does not know the decree of Tian and so \ndoes not hold it in awe, he is disrespectful \ntowards great men, and he disgraces the \nwords of the Sage.  \n16.9  Confucius said, Those who are born \nknowing are the best; next are those who \nstudy and come to know it; next are those \nwho study it only in circumstances of duress. \nThose who do not study it even under duress, they are the lowest of people.  \n \n16.10  Confucius said, The junzi  focuses his \nattention in nine ways.  In observation, he \nfocuses on clarity; in listening, he focuses on \nacuity; in facial expression, he focuses on \ngentleness; in bearing,  he focuses on rever-\nence; in words, he fo cuses on loyalty; in af-"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952e5c-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 91, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 91, "short_name": "Analects of Confucius", "chroma:document": "fairs, he focuses on attentiveness; in doubt he focuses on questioning; in anger, he focuses on troublesome consequences; in opportuni-\nties to gain, he focuses on right. \n 16.11  Confucius said, \u201c\u2018When he sees the \ngood, he seems rushing to catch up; when he \nsees the bad, he seem s to have touched boil-\ning water\u2019:  I have s een such men; I have \nheard this said of them.  \u2018He lives in reclu-sion to seek his heart\u2019s desire; he practices right to spread his dao.\u2019  I have heard this \nsaid of men; I have yet to see such a man.\u201d  \n \n     \n \n    \n \n \n \n   \n16.9  See 7.20."}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952e8e-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 92, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 92, "short_name": "Analects of Confucius", "chroma:document": "The Analects of Confucius 93\n \n16.12  Duke Jing of Qi  had a thousand teams \nof horses, but on the day he died, the people \ncould find no virtue to praise in him.  Bo Yi \nand Shu Qi starved beneath Mount Shou-yang, but the people praise them to this day. \nThe saying, \u201cIt is not wealth that matters, but \nonly having this difference,\u201d most likely re-fers to this.  \n16.13  Chen Gang asked Boyu, \u201cHas the \nMaster imparted to you some different knowledge?\u201d \n Boyu replied, \u201cNo.  Once he was \nstanding alone as I hurried across the court-\nyard and he said to me \u2018Have you studied the \nPoetry ?\u2019  I replied, \u2018Not yet,\u2019 and he said, \u2018If \nyou don\u2019t study the Poetry, you will have \nnothing to speak.\u2019  I withdrew and studied \nthe Poetry. \n \u201cOn another occasio n he was standing \nalone and I hurried across the courtyard and he said to me, \u2018Have you studied li?\u2019  I re-\nplied, \u2018Not yet,\u2019 and he said, \u201cIf you don\u2019t \nstudy li, you will be unable to take your \nstand.\u2019  I withdrew and studied li.\u201d"}


created_at: 2023-10-28 13:58:40
topic: persistent://default/default/d0c41e61-66a0-43a0-b433-84965fdb0a76
id: f9952eb6-7599-11ee-939e-367dda414390
encoding: FLOAT32
metadata:
{"source": "data/Confucianism/Analects of Confucius.pdf", "page": 92, "name": "Analects of Confucius", "domain": "Confucianism", "url": "https://chinatxt.sitehost.iu.edu/Analects_of_Confucius_(Eno-2015).pdf", "page_number": 92, "short_name": "Analects of Confucius", "chroma:document": "Chen Gang withdrew and said with pleasure, \u201cI asked about one thing and learned three!  I learned about the Poetry , I \nlearned about li, and I learned that the junzi\nkeeps some distance from his son.\u201d   \n16.14  The principal wife of the ruler of a \nstate is referred to by him as \u201cLady.\u201d  She refers to herself as \u201cLittle Lad.\u201d  The people \nof the state refer to her as \u201cLord\u2019s Lady,\u201d but \nwhen they are in other states, they refer to her as \u201cLowly Little Lord.\u201d  The people of \nother states refer to her as \u201cLord\u2019s Lady.\u201d  \n16.12  The \u2018saying\u2019 in this pas-sage does not appear here in the text; it appears at the close of 12.10, where it makes no sense.  I have followed medieval Song Dynasty commentary in moving it to this location.  \n \n  16.13  Chen Gang is identified by commentators as the disciple Ziqin (see 1.10).  Boyu was Confucius\u2019s son, Li (see 11.8).                      16.14  No good explanation has ever been offered as to why this passage is included in the Ana-"}


