#[1]Index [2]Previous chapter [3]Next chapter [4]論 [5]語 Lun Yu [6]Table of content - The Analects of Confucius The Master discusses with his disciples and unveil his preoccupations with society. Tr. Legge (en), Lau (en) and Couvreur (fr). [7]Section 1 [8]Section 2 [9]Section 3 [10]Section 4 [11]Section 5 [12]Section 6 [13]Section 7 [14]Section 8 [15]Section 9 [16]Section 10 [17]Section 11 [18]Section 12 [19]Section 13 [20]Section 14 [21]Section 15 [22]Section 16 [23]Section 17 [24]Section 18 [25]Section 19 [26]Section 20 (Click on sections above and chapters will appear here) Random samples [27]IV. 14. The Master said, "A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known." [28][...] [29]VI. 3. The Duke Ai asked which of the disciples loved to learn. [30][...] [31]XI. 6. Nan Yung was frequently repeating the lines about a white scepter stone. Confucius gave him the daughter of his elder brother to wife. [32][...] [33]XVII. 19. The Master said, "I would prefer not speaking." [34][...] Confucius Confucius engraving « While there may be some truth to the claim that in the West, every person is born either a Platonist or an Aristotelian, it is A.N. Whitehead's apothegm, 'All of Western philosophy is a series of footnotes to Plato', that, mutatis mutandis, resonates best with the Chinese context. For indeed, all of Chinese thinking is a series of commentaries on Confucius. » is what is written in the [35]Routledge article about Confucius and Confucianism. The "first chinese teatcher" (Feng Yulan) has fascinated Voltaire and decieved Hegel. One can see him as a Chinese Christ, or as a materialist, or as a moral idealist, or as a king without kingdom. Sure, he was concerned with social troubles of his times and wanted the Rites to order and pacify human beings, and replace the "Jungle's law", so he was also a great politician, who strongly influenced the bigger part of the last living ancient civilisation. At the end of his life, considering he had no sucess in the realisation of his ideas, [36]he worried about prosperity. But now, two thousand years and a half after, his personality and moral influence is always alive in China and all over the world. In the Lun yu, we can read shorts analects were the Sage lives and discuss with his disciples. This is maybe the first human scripture giving someone's detailed and realistic portrait. Confucius engraving Short biography : « The name Confucius is the latinized form of the Chinese characters, K´ung Foo-tsze, meaning, "The master, K´ung." The bearer of this name was born of an ancient and distinguished family in the district of Tsow, in the present province of Shen-tung, China, B. C. 551. His father was a soldier of reputation and governor of Tsow, but not a man of wealth. Confucius married at nineteen, and in his early manhood held a minor office; but within a few years he became a public teacher, and soon attracted numerous disciples. Rising in reputation, he was invited to the court of Chow, where he investigated the traditional ceremonies and maxims of the ruling dynasty; and in the following year visited another state where he studied the ancient music. When he was nearly fifty, in the year 500 B. C., he again took office, becoming in turn chief magistrate of the town of Chung-too, Assistant-Superintendent of Works to the Ruler of Loo, and finally Minister of Crime. In spite of almost miraculous efficiency, he lost the support of his ruler in 496 B. C.; and until his death in 478 B. C., he wandered from state to state, sometimes well-treated, sometimes enduring severe hardships, always saddened by the refusal of the turbulent potentates to be guided by his beneficent counsels. No sooner was he dead, however, than his wisdom was recognized by peasant and emperor alike; admiration rose to veneration, veneration to worship. Sacrifices were offered to him, temples built in his honor, and a cult established which has lasted almost two thousand years. Confucius did not regard himself as an innovator, but as the conservator of ancient truth and ceremonial propriety. He dealt with neither theology nor metaphysics, but with moral and political conduct. The Lun Yu, Analects or Sayings of Confucius, were probably compiled, says Legge, "by the disciples of the disciples of the sage, making free use of the written memorials concerning him which they had received, and the oral statements which they had heard, from their several masters. And we shall not be far wrong, if we determine its date as about the beginning of the third, or the end of the fourth century before Christ." » Cf. [37]this page. Confer Sources * Original text in traditional Chinese was found on [38]this page. * English translation : Legge, James. The Chinese Classics, vol. 1, 1861. Found [39]here. * Traduction française : R. P. Séraphin Couvreur (1835-1919), with Zhu Xi's commentaries (1130-1200, Song dyn.). * Another English translation : Lau, D. C. Confucius: The Analects. Harmondsworth, Penguin Books, 1979. Found [40]here. Indexes: * Lunyu yinde (A Concordance to the Analects of Confucius) 論語引得. Harvard-Yenching Institute Sinological Index Series, Supplement 16. * ICS Ancient Chinese Texts Concordance Series, 33. Other translations / Autres traductions : * Waley, Arthur. The Analects of Confucius. London: Allen and Unwin, 1938. * Les Entretiens de Confucius. Traduit du chinois, présenté et annoté par Pierre Ryckmans, Gallimard « Connaissance de l'Orient », 1987. Add note the simpler variant of zao4 is incorrectly used; in the final line we should have wu2 "not have", not wu2 "I". Rabinovich - [41]Lunyu 53 - 2006/11/01 all three words for "prove" should be zheng1, "prove; evidence." The first zheng1 is there by a sound-confusion, the two wei1 just look like the right word. Rabinovich - [42]Lunyu 49 - 2006/11/01 the second character should be ju1 (osprey) not the nearly identical sui1 (stare) Rabinovich - [43]Lunyu 60 - 2006/12/10 in the last line we should have wu2 (not have), not wu2 (I) Rabinovich - [44]Lunyu 53 - 2006/12/10 test test - [45]Lunyu 35 - 2006/12/09 third word should be wen4 (ask) not wen2 (hear) Rabinovich - [46]Lunyu 35 - 2006/12/09 fourth character in should be marked indicate this is not nu3 (woman) but nu3 (you). -- Y.R. Anon. - [47]Lunyu 33 - 2006/12/09 the final character here should be yi3 (already), not ji3 (self) -- Y. R. Anon. - [48]Lunyu 32 - 2006/12/09 in the last two lines we should have sou1 (be concealed) not sou3 (old person) -- Y. R. Anon. - [49]Lunyu 26 - 2006/12/09 道no実現womezasi,_徳wo身nituke,_仁 nimotozuki,_芸wo楽simu._ <'道>'ha目標dea5ru._ <'徳>'ha人格nokotoda._ <'仁>'ha人間味dea5ru._人格gaެ B;派demo,_温kamiganakereba,_yahari人hatui5tekonai5._ <'芸>'ha当時,_礼.6楽.6射.6御 .6書.6数wosasu._ Anon. - [50]Lunyu 156 - 2006/12/07 Dans la version chinoise originale, l' avant dernier caractère est le mot "gong"avec la clé de la main.拱 Cette erreur de retransscription de caractère entraînerait une légère modification dans le sens , que nous nous permettons de vous proposer "toutes les autres étoiles le protégeront/soutiendront" Agnes Shih - [51]Lunyu 17 - 2006/12/06 <'子曰`老者安之,_朋友& #x4FE1;之,_少者懷之>' 老人niha安心sare,_友人niha信 頼sare,_若者niha慕wareru._son5na人ख़ 3;dea5ritai5._ Anon. - [52]Lunyu 118 - 2006/12/06 <'知之為知之,_不知為&# x4E0D;知,_是知也>' 自分no知tUtei5rukotoha何ka,_知ranai5koto ha何ka._sono区別wohatUkirisaserukotoga,_<'知ru >'toi5u5kotonanodea5ru._ Anon. - [53]Lunyu 33 - 2006/12/06 相手ga自分wo理解sitekurenai5to 0A9;mukotohanai5._soreyorimo,_自分ha果tasite,_ݯ 8;手wo理解sitei5rudarou5ka._sorewo心配su bekidea5ru._ (I-16) Anon. - [54]Lunyu 16 - 2006/12/05 <'食無求飽,_居無求安>' 贅沢na飲食,_安楽na住mai5._ko u5i5u5monowo追i5求metehanaranai5._(I-14) Anon. - [55]Lunyu 14 - 2006/12/05 <'信近於義,_言可複也>' 約束ha,_筋道wo通sitamonodea5ruhodoָ 8;riyasuku,_言tUtakotowo違e5zuni,_信義wo࣊ B;kukotogadekiru._ (I-13) Anon. - [56]Lunyu 13 - 2006/12/05 [禮之用和為貴] 礼ha人no和womotarasu._sorega貴重nanoda._ (I-12) Anon. - [57]Lunyu 12 - 2006/12/05 <'`君子不重則不威>' 上ni立tu者haa5mari軽*_sii5to威厳ga nakunaru._ <'過則勿憚改>' 過tini気dui5tara,_tamerawazuni改merukotoda._(I-8) Anon. - [58]Lunyu 8 - 2006/12/05 <'吾日三省吾身>' watasiha毎日,_三tunokotowo反省suru._ -6-6人notemenitukusuto言i5nagara,_i5i5kagen5niyaranakatUta darou5ka._ -6-6友人nitai5site誠実sawo欠kuyou5nakoto wosinakatUtadarou5ka._ -6-6自分ga確kamemosinai5kotowo人ni吹 074;sinakatUtadarou5ka._ Anon. - [59]Lunyu 4 - 2006/12/05 巧mina言i5回si,_美sii5表現,_kou5si tamononiha真実味ga少nai5._ Anon. - [60]Lunyu 3 - 2006/12/05 Lun Yu [61]Table of content [62]Previous page [63]Next page Chinese landscape on plate (56) The Analects of Confucius - Lun Yu - Chinese on/[64]off - [65]Français/English Alias the Lunyu, the Lun Yü, the Analects, les Entretiens du maître avec ses disciples. [66]The Book of Odes, [67]The Analects, [68]Great Learning, [69]Doctrine of the Mean, [70]Three-characters book, [71]The Book of Changes, [72]The Way and its Power, [73]300 Tang Poems, [74]The Art of War, [75]Thirty-Six Strategies [76]Welcome, [77]help, [78]notes, [79]introduction, [80]table. [81]AFPC - [82]Index - [83]Blog - [84]Contact - [85]Top [86]Wengu, Chinese Classics multilingual text base CHINESE CLASSICS & TRANSLATIONS [87]Welcome, [88]help, [89]notes, [90]introduction, [91]table. [92]table 诗 [93]Shi Jing The Book of Odes [94]table 论 Lun Yu The Analects [95]table 大 [96]Daxue Great Learning [97]table 中 [98]Zhongyong Doctrine of the Mean [99]table 字 [100]San Zi Jing Three-characters book [101]table 易 [102]Yi Jing The Book of Changes [103]table 道 [104]Dao De Jing The Way and its Power [105]table 唐 [106]Tang Shi 300 Tang Poems [107]table 兵 [108]Sun Zi The Art of War [109]table 计 [110]36 Ji Thirty-Six Strategies [111]Association Française des Professeurs de Chinois ____________________ Submit [112]Français / English Chinese on / [113]off (_) Vertical (_) Horizontal Translations [_] Legge [_] Lau [_] Couvreur No commercials References 1. http://www.afpc.asso.fr/wengu/wg/wengu.php 2. http://www.afpc.asso.fr/wengu/wg/?l=Lunyu&no=-1 3. http://www.afpc.asso.fr/wengu/wg/?l=Lunyu&no=1 4. http://www.afpc.asso.fr/wengu/wg/zd.php?q=%E8%AB%96 5. http://www.afpc.asso.fr/wengu/wg/zd.php?q=%E8%AA%9E 6. http://www.afpc.asso.fr/wengu/wg/?l=Lunyu&no=-1 7. 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