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@HРy@Р[џџ€џџџџџџџџ!КС, Дџџ џџМGMMdxџџџџМGMMdxџџџџМGMMdPуXъАШPуXъАШB Р x}џџF& {11943940-36DE-11CF-953E-00C0A84029E9}Microsoft Photo Editor 3.0 PhotoР36@@6@ €C@ €M€& {11943940-36DE-11CF-953E-00C0A84029E9}Microsoft Photo Editor 3.0 Photo& {11943940-36DE-11CF-953E-00C0A84029E9}Microsoft Photo Editor 3.0 Photo)dџџdџџH\(xK–dћџЈdџџdџџј\а(xK–dћџЈdџџdџџ\(xK–dћџЈdџџdџџ\а(xK–dћџЈdџџdџџš\(xK–dћџЈdџџdџџџ\а(xK–dћџЈdџџdџџThese three texts may be downloaded in PDF format from; http://www.rjbaker..com/principle.htm For more copies of this booklet, please contact; Robert Baker 250 626 5574 rjbaker@mhtv.ca For a more in depth study of Chinese Philosophy, please begin with;“A Source Book in Chinese Philosophy” by Wing-Tsit ChanISBN 0-691-01964-9 available at; chapters.ca OnlyOne €џџ @џџ )J€2џџ) џџ)Jџџ) Р џџ lџџ џџ € џџ @ џџ BарUы”BА J ”Bр@Р”Bр@J ”Rр@‰”Bр@J ”Bр@ša”@џџB РЧ №}B Р x}B РЧ №}dџџB РЧ №}џџFK–dћџЈdџџB Р x}МGMMd” Rарt ”BА J ”B Р x}џџ$@‰”Bр@ša” cdd(xK–dћџЈdџџdџџ\(xK–dћџЈdџџdџџ@>€A€^@Document 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Confucius earnestly studied the ancient literature of his time to answer the question; ”What makes some empires prosper, and what makes some decline?” The essence of his conclusions make up the following three texts. After traveling most of his life to offer advice for reform to the rulers of his time, Confucius died disappointed, thinking he had not accomplished what he had wished. After 200 years however, it became apparent that those fortunate enough to have access to these teachings were becoming predominate leaders of their period. About 1100 AD after observing for 1700 years the effects of these texts on rulers who sincerely studied and applied their principles, the chinese made the knowledge of these books mandatory for anyone with leadership ambitions in China, thus ushering in the beginning of one of the most magnificent periods of government in human history. The Timeless Principles contained in these books remains relevant today. ++џџэ4”t++џџž4”t++}  џџBџџ$ 1 ”t+*џџC 3 }  џџC”t++џџg4 ”t++џџ}  џџD74”t++џџp4”t++}  џџEџџ]4”t++џџ4 ”ttџџF”t++џџ &”№№џџ!Р@@@@€@Р€@ €Р€€@€(3@@8@@J€\@b@Рb@c@y@ @„€‹€@”Р žЎ€€БРМ РЦ@ а@€и@@ц@€@Р&@BРh€€v€ РП@п@€@€]џџџџџџџџ)PуTђф§F ууууџџџџџџŠvŠvџџџџџџdџџџџџџџџMK§АШууууџџџџџџkzkzџџ џџџџЬPуXъАШPуXъАШ"PуАPуАф§@@t@Р‡Р1@и@€љ€@€Р @Р€€@€€€Р€€@€€€Р €#€@%€€'€Р)€,€@.€€0€Р2€5€@7€€9€Р;€>€@@€€B€РD€G€@I€€K€РM€P€@R€€T€@q@Р‘@€ЯР‹€nР€МР @Ц@ €€€ @HР@@€'@РF@fЬPуXъАШPуXъАШ#3 оЉXPуАPуАф§ЬPуXъАШPуXъАШ$PуАPуАф§B Р x}B Р x}PуАB РЧ №}B РЧ №}B Р x}B РЧ №}B РЧ №}PуXъАШPуXъАШDocuB РЧ №}„@о@9@џџџџџџџџI я№ёџџџџџџ я№ёdџџџџџџџџWрџџџџџџрЬPуXъАШPуXъАШџџџџ(1 Јџџџџџџџџџџџџџџ сш№шсш№ш€€ўўLexmark C510 PS3Lexmark C510 PS3LPT1:  @@xџџџџМGMMdџџџџ(xK–dћџЈdџџdџџууууContents^tIndex ,^>;^>^=.^> , C:\PM65\RSRC\UKENGLSHxA77ddшPуXъАШPуXъАШ№№№№№№ dМяш№bј Єсш№ ..--__9 МGMMdOZџџџџМGMMdZџџџџМGMMd”ZџџџџМGMMdZџџџџМGMMdKZџџџџМGMMdZџџџџМGMMdЯZџџџџМGMMdFZџџџџМGMMdрGZџџџџМGMMdZџџџџМGMMdZџџџџМGMMdhas never been anyone who came with as little a present as dried meat (for tuition) that I have refused to teach him something.” 7:8. Confucius said, “I do not enlighten those who are not eager to learn, nor arouse those who are not anxious to give an explanation themselves. If I have presented one corner of the square and they cannot come back to me with the other three, I should not go over the points again.” 7:15. Confucius said, “With coarse rice to eat, with water to drink, and with a bent arm for a pillow, there is still joy. Wealth and honor obtained through unrighteousness are but floating clouds to me.” 7:16. Confucius sdџџџџџџџџSьџ я€ёџџџџџџьџ яьџ€ёdџџџџџџџџUьџ=іџџџџџџьџ=ьџіdџџџџџџџџXdUVWXџџџџ!џџџџ YZ[\]^џџџџ!џџџџ _`abcdџџџџ!џџџџ efghijџџџџ!џџџџ klmnopџџџџ!џџџџ qrstuvџџџџ!џџџџwxyz{|џџџџ!џџџџ}~€‚џџџџ!џџџџƒ„…†‡ˆџџџџ!џџџџ‰Š‹ŒŽџџџџ!џџџџ‘’“”џџџџ!џџџџ•–—˜™šџџџџ!џџџџ›œžŸ џџџџ!џџџџЁЂЃЄЅІџџџџ!џџџџЇЈЉЊЋЌaid, “Give me a few more years so that I can devote fifty years to study Change. I may be free from great mistakes.” 7:17. These were the things Confucius often talked about— poetry, history, and the performance of the rules of propriety. All these were what he often talked about. 7:18. The Duke of She asked Tzu-lu about Confucius, and Tzu-lu did not answer. Confucius said, “Why didn’t you say that I am a person who forgets his food when engaged in vigorous pursuit of something, is so happy as to forget hр(xK–dћџЈdџџdџџxџџџџМGMMdBody textџџџџџџџџџџџџџџџџџџџџџџ(xK–dћџЈdџџdџџdџџџџМGMMdCaptionџџџџ!џџџџ­ЎЏАБВџџџџ!џџџџГДЕЖЗИџџџџ!џџџџЙКЛМНОџџџџ!џџџџПРСТУФџџџџ!џџџџХЦЧШЩЪџџџџ!џџџџЫЬЭЮЯаџџџџ!џџџџбвгдежџџџџ!џџџџзийклмџџџџ!џџџџнопрстџџџџ!џџџџ уфхцчшџџџџ!џџџџ!щъыьэюџџџџ!џџџџ"я№ёђѓєџџџџ!џџџџ#ѕіїјљњџџџџ!џџџџ$ќ§ўџџџџџ!џџџџ% џџџџ!џџџџ&нопр(1 Јџџџџџџџџџџџџџџ сш№шсш№ш€€ўўLexmark C510 PS3Lexmark C510 PS3LPT1:  @@}  џџ>џџ(xK–dћџЈ}  џџ?dџџЌџџџџ(xK–dћџ}  џџ@џџdџџџџџџ}  џџAdџџdџџPreface These texts were written approximately 2600 years ago. Confucius earnestly studied the ancient literature of his time to answer the question; ”What makes some empires prosper, and what makes some decline?” The essence of his conclusions make dџџџџџџџџVXъАЬџџџџџџџџџџP+џџџџџџџџџџџџџџPуXъф§€џџџџџџ!џџџџ(џџџџџџup the following three texts. After traveling most of his life to offer advice for reform to the rulers of his time, Confucius died disappointed, thinking he had not accomplished what he had wished. After 200 years however, it became apparent that those fortunate enough to have access to these teachings were becoming predominate leaders of their period. About 1100 AD after observing for 1700 years the effects of these texts on rulers who sincerely studied and applied their principles, the chinese mџџџџџџџџ!3ЬАьџџџџџџ&џџџџ џџџџџџџџџџџџџџ*PуЬЭ§ьџџџџџџ'џџџџ џџџџџџџџџџџџџџ+(1 Јџџџџџџџџџџџџџџ сш№шсш№ш€€ўўLexmark C510 PS3xџџџџМGMMdџџџџ(xK–dћџЈdџџdџџууууContents^tIndex ,^>;^>^=.^> , Lexmark C510 PS3LPT1:  @@xџџџџМGMMdџџџџ(xK–dћџЈdџџdџџууууContents^tIndexade the knowledge of these books mandatory for anyone with leadership ambitions in China, thus ushering in the beginning of one of the most magnificent periods of government in human history. 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Hence the tree that is well taken care of is nourished and that which is about to fall is overthrown. The Book of Odes says, ‘The admirable, amiable prince displayed conspicuously his excellent virtue. He put his people and his officers in concord. And he received his emolument from Heaven. It protected him, assisted him, and appointed him king. And Heaven’s blessing came again and again. Therefore he who possesses great virtue will surely receive the appointment oџџџџџџџџџџџџџџџџлџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџАБВЙџџџџџџџџџџџџџџџџџџџџџџџџКЛФџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ<џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџмнопрїтухџџџџцчшщъы5џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ]3и””*Cи‘ ”Cи”T;и””:Cиk”Cи”X#и””X3и””W3и””R3и””S3и””S#и””T#и””X;и””Y3и””# l”Sи.”Cи”T;и””;SиЄ”Cи”V3и””Y3и””V3и””X3и””W3и””T3и””X#и””W3и””Q#и””S#и””T3и””U#и””\3и””X3и””U3и””R#и””U;и””S3и””W#и””T#и””T3и””W3и””U3и””\3и””Q#и””S3и””U3и””T3и””Y3и””T3и””W3и””USиШ”Cи”Q3и””$Sи" ”Cи”V3и””X3и””Z3и””R3и””T;и””W#и”” CиЩ”Cи”Y#и””Z#и””# l”X#и””[#и””]3и””/Cи”Cи”U3и””Z3и””X3и””T3и””X3и””U3и””Y3и””V3и””R3и””V#и””[3и””Z#и””a3и””\3и””Y#и””V3и””W#и””V3и””\3и””Z3и””U3и””Y3и””џџнопр: 3”t+P+џџL 7”t++џџЏ 4”t++џџœ 4”t++џџ 4”t++џџD 4”t++џџА 4”t++џџя 4 ”t++џџў 4 ”t++џџ  4 ”t++џџ y 4 ”t++џџ І 4 ”t++џџ  4”t++џџ “ 4”t++џџ% 4”t++џџ 2”t+P+џџР 4”t++џџэ4”t++џџž4”t++PуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ ,џџџџ џџџџџџџџџџџџџџ0Ь™ьџџџџџџ -џџџџ џџџџџџџџџџџџџџ1€€(1 Јџџџџџџџџџџџџџџ сш№шсш№ш€€ўўLexmark C510 PS3Lexmark C510 PS3LPT1:  @@џџр4”t++џџ 0 ”t+Р*џџg 2 ”t+ќ*џџ 4 ”t++џџв4 ”t++џџˆ4 ”t++џџ-4”t++џџЦ4”t++џџЄ4”t++џџ@4”t++џџV3”t+0*џџ74”t++џџ Ч”((џџ!PуXъф§Ьџџџџџџ%Fџџџџtџџџџџџ@jџџ€џџР”џџ@Иџџџџ €іџџ€bџџ €aџџ [@[џџ \@џџ @‚џџ )J€џџ))J€џџ)Р&џџ џџ ]@џџ Рџџ Р џџ @ џџ 'џџ @џџ NРџџ @џџ €џџ  џџ - џџ-@џџ@'џџ @џџ  џџ @ џџ € џџ xџџџџМGMMdџџџџ(xK–dћџЈdџџdџџууууContents^tIndex ,^>;^>^=.^> , C:\PM65\RSRC\UKENGLSHxA77ddшPуXъАШPуXъАШ№№№№№№ dМяш№bј Єсш№ ..--__ќџтџ 9 @/џџ Р/џџ >џџT#и””W+и””\3и””Y3и””T#и””Z3и””S#и””Y#и””T#и””U3и””U3и””P#и””R#и””Q#и””T3и””W+и””Y3и””V3и””[3и””W3и””U3и””V3и””W#и””V3и””# l”QCиm”Cи”Y#и””R#и””W3и””U3и””X3и”” џџ €'џџ џџ @џџ €џџ Рџџ @џџ Р'џџ @џџ €џџ Рџџ џџ €џџ (џџ €џџ Рџџ џџ @џџ Рџџ @(џџ Рџџ џџ @џџ €џџ џџ @0џџ џџ @џџ €џџ Рџџ @џџ €0џџ @џџ €џџ Рџџ џџ €џџ Р0џџ @џџ Рџџ џџ @џџ Рџџ 1џџ €џџ џџ @џџ €џџ  џџ @1џџ Рџџ @!џџ €!џџ Р!џџ @"џџ €1џџ  џџ €#џџ Р#џџ $џџ €$џџ Р1џџ @ џџ Р%џџ џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџPуАф§ЬPуXъАШPуXъАШм PуАPуАџџџџџџџџџџџџџџџџџџџџџџџџ]џџџџџџџџ§џџџ§џџџ Iџџџџџџџџџџџџџџџџџџџџ"џџџџџџџџџџџџ$џџџџ(џџџџџџџџџџџџ*џџџџ+1џџџџџџџџ§џџџџџџџ425џџџџ6œ79:?;<=>R@ABCUEFGHQJKLMNOPœSКT7VWXYZ[\†^_`abcdefghijklmnors§џџџtvuzwxy{‰|}~€is worries, and is not aware that old age is coming on?” 7:19. Confucius said, “I am not one who was born with knowledge; I love ancient [teaching] and earnestly seek it.” 7:20. Confucius never discussed strange phenomena, physical exploits, disorder, or spiritual beings. 7:22. Confucius said, “Heaven produced the virtue that is in me; what can Huan T’ui do to me?” 7:24. Confucius taught four things: culture (wen), conduct, loyalty, and faithfulness. 7:26. Confucius fished with a line but not a net. While shooting he would not shoot a bird at rest. 7:27. Confucius said, “There are those who act without knowing [what is right]. But I am not one of them. To hear much and select what is good and follow it, to see much and remember it, is the second type of knowledge (next to innate knowledge).” 7:29. Confucius said, “Is humanity far away? As soon as I want it there it is right by me.” 7:34. Confucius was very ill. Tzu-lu asked that prayer be offered Confucius said, “Is there such a thing?” Tzu-lu replied, “There is. A Eulogy says, ‘Pray to the spiritual beings above and below.’ “ Confucius said, “My prayer has been for a long time [that is, what counts is the life that one leads].” 7:37. Confucius is affable but dignified, austere but not harsh, polite but completely at ease. 8:5. Tseng Tzu said, “Gifted with ability, yet asking those without ability; possessing much, yet asking those who possess little; having, yet seeming to have none; full, yet seeming vacuous; offended, yet not contesting—long ago I had a friend [Confucius’ most virtuous pupil Yen Yuan?] who devoted himself to these ways.” 8:6. Tseng Tzu said, “A man who can be entrusted with an orphaned child, delegated with the authority over a whole state of one hundred li, and whose integrity cannot be violated even in the face of a great emergency—is such a man a superior man? He is a superior man indeed!” 8:7. Tseng Tzu said, “An officer must be great and strong. His burden is heavy and his course is long. He has taken humanity to be his own burden—is that not heavy? Only with death does his course stop, is that not long?” 8:8. Confucius said, “Let a man be stimulated by poetry, established by the rules of propriety, and perfected by music.” 8:9. Confucius said, “The common people may be made to follow it (the Way) but may not be made to understand it.” 8:13. Confucius said, “Have sincere faith and love learning. Be not afraid to die for pursuing the good Way. Do not enter a tottering state nor stay in a chaotic one. When the Way prevails in џџџџџџџџџџ7dџџdџџPуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ0џџџџ џџџџџџџџџџџџџџ43ЬАьџџџџџџ1џџџџ џџџџџџџџџџџџџџ5€vџџ€ џџ%€СџџРџџ@8џџ%џџ%џџ €Mџџ РЦџџ0џџ0џџ*РLџџ*(џџ(џџ.@@Шџџ.1€џџ1џџ/@џџ/џџџџ@ВџџРГџџ€Џџџ@ЋџџЇџџ@їџџсџџРмџџРOџџРџџ€йџџ@Нџџаџџ@њџџРћџџ€Tџџ€Fџџ @„џџРџџ џџ [@”џџ \@Šџџ \џџ )J€џџ))J€џџ)@џџ €џџ ]@џџ Рџџ Р џџ @ џџ @џџ €џџ NРџџ @џџ €џџ  џџ -€џџ-€џџ€ џџ Р џџ  џџ @ џџ € џџ џџ Рџџ џџ @џџ €џџ Рџџ @џџ џџ @џџ €џџ Рџџ џџ €џџ @џџ €џџ Рџџ џџ @џџ Рџџ €џџ Рџџ џџ @џџ €џџ џџ Рџџ џџ @џџ €џџ Рџџ @џџ џџ @џџ €џџ Рџџ џџ €џџ @џџ €џџ Рџџ џџ @џџ Рџџ €џџ Рџџ џџ @џџ €џџ  џџ Р џџ !џџ @!џџ €!џџ Р!џџ @"џџ #џџ @#џџ €#џџ Р#џџ $џџ €$џџ @%џџ €%џџ Р%џџ &џџ @&џџ Р&џџ €'џџ Р'џџ (џџ @(џџ €(џџ )џџ Р)џџ *џџ @*џџ &џџ @&џџ Р&џџ 2џџ Р!џџ (џџ @(џџ €(џџ )џџ @2џџ "џџ @*џџ €*џџ Р*џџ @+џџ €=џџ @"џџ €,џџ Р,џџ -џџ €-џџ Р=џџ €"џџ Р.џџ /џџ @/џџ Р/џџ >џџ Р"џџ 1џџ @1џџ €1џџ ф§ЬPуXъАШPуXъАШšљ*ЎџPуАPуА 2џџ @>џџ #џџ @3џџ €3џџ Р3џџ @4џџ €>џџ @#џџ €5џџ Р5џџ 6џџ €6џџ Р>џџ €#џџ Р7џџ 8џџ @8џџ Р8џџ ?џџ Р#џџ :џџ @:џџ €:џџ ;џџ @?џџ $џџ @<џџ €<џџ Р<џџ @=џџ €?џџџџџџџџџџJPу‡ф§Шууууџџџџџџћћџџ џџџџdџџџџџџџџPНьАгууууџџџџџџŠzŠzџџ џџџџdџџџџџџџџRДАџџџџџџ&Gџџџџ` џџџџџџџџџџџџџџTРЧ №}@€ї@€Р РР‘@ }  џџ4€)@o€€@И@€B Р x}@ˆР:У@џџѕ]§џџџџџџџџџџџ Iџџџџ!§џџџџџџџ У,џџџџ%џџџџ&')џџџџ3џџџџџџџџ-Ѕ§џџџ§џџџ4џџџџџџџџЁ6џџџџ79:?;<=>R@ABCUEFGHQJKLMNOPœSКT7VWXYZ[\†^_`abcdefghijklmnors§џџџtvuzwxy{‰|}~€ф§ЬPуXъАШPуXъАШВ IšPуАPуАф§Bр@13”B№ ~ ˜”BиJ ”X и”V0и”V@и}”@и”V0иё”T0и”R0иœ”W0и3”=@и ”@и”Q и ”Pиы”@и”N0и"”R иь”L иѕ”+PиЖ ”@и”Q0и<”Q8иk”Q0и–”V0иЎ” PиP”@и”Y иb”W(иЛ”O0иЗ”@и”@и”X0и}”V иl”=Pи”@и”W0и™”V0и”U ин”Z0и‰”@и2”@и”V и8”S иn”T иK”@и? ”@и””№№џџ!%&'()*џџџџ!џџџџ-./012џџџџ!џџџџ345678џџџџ!џџџџ;<=>?@џџџџ!џџџџABCDEFџџџџ!џџџџGHIJKLџџџџ!џџџџMNOPQRџџџџ!џџџџST @$џџ €>џџ Р>џџ ?џџ €?џџ Р?џџ €$џџ Р@џџ Aџџ @Aџџ РAџџ @џџ Р$џџ Cџџ @Cџџ €Cџџ Dџџ @@џџ %џџ @Eџџ €Eџџ РEџџ @Fџџ €@џџ @%џџ €Gџџ РGџџ Hџџ €Hџџ Р@џџ €%џџ РIџџ ЬPуXъАШPуXъАШ Mь+ЬPуАPуАф§f Heaven.” 18. Confucius said, “King Wen was indeed the only one without sorrow! He had King Chi for father and King Wu for son. His father laid the foundation of [the great work of the Chou dynasty] and his son carried it on. King Wu continued the enterprise of King T’ai, King Chi, and King Wen. Once he buckled on his armor [and revolted against wicked King Chou of Shang], the world came into his possession, and did not personally lose his great reputation throughout the empire. In honor he was the Son ofЬPуXъАШPуXъАШ NoneџџџџџџџџџRegistrationџџџџџџџџ Heaven, and in wealth he owned all within the four seas. Temple sacrifices were made to him, and his descendants preserved the sacrifices to him. “King Wu received Heaven’s Mandate to rule in his old age. Duke Chou carried to completion the virtue of King Wen and King Wu. He honored T’ai and Chi with the posthumous title of king. He sacrificed to the past reigning dukes of the house with imperial rites. These rites were extended to the feudal lords, great officers, officers, and the common people. If the father was a great officer, and the son a minor officer, when the father died, he was buried with the rite of a great officer but afterward sac Јџџџџџџџџџџџџџџ сш№шс@”џџРџџ%џџ@bџџ3џџ%џџ%џџ €Mџџ РЦџџ0џџ0џџ*РLџџ*(џџ(џџ.@€џџ.1€џџ1џџ/@џџ/џџџџkџџ€Иџџ@дџџРнџџтџџРcџџРkџџpџџ{џџ@џџ€ƒџџfџџ@jџџ€џџР”џџ@Иџџџџ €іџџ€bџџ €aџџ [@[џџ \@џџ @‚џџ )J€џџ))J€џџ)Р&џџ џџ ]@џџ Рџџ Р џџ @ џџ 'џџџџџџџџџџџџџџџџџџPaperџџџџџџџџџBlackџџџџџџ @џџ NРџџ @џџ €џџ  џџ -Рџџ-Рџџ@'џџ @џџ  џџ @ џџ € џџ џџ €'џџ џџ @џџ €џџ Рџџ @џџ Р'џџ @џџ €џџ Рџџ џџ €џџ (џџ €џџ Рџџ џџ @џџ Рџџ @(џџRedџџџџџџџџџџџGreenџџџџџџџџџџџBlueџџџџџџџџџџџCyanџџџџџџ Ц ЦMagentaџџџџџџј€ј€Jџџ @Jџџ РJџџ @Eџџ Р%џџ Lџџ @Lџџ €Lџџ Mџџ €Eџџ &џџ @Nџџ €Nџџ РNџџ @Oџџ РEџџ @&џџ €Pџџ РPџџ Qџџ €Qџџ Fџџ €&џџ РRџџ Sџџ @Sџџ РSџџ @‡џџ@Fџџ ^џџ Aџџ РџџџџшThunderbird BTџџш РRџџ Bр@/7”B№ ~ ˜”BиJ ”X и”V0и”V@и}”@и”V0иђ”T0и”R0иœ”W0и3”=@и ”@и”Q и!”Pиы”@и”N0и"”R иь”L иѕ”+PиЖ ”@и”Q0и=”Q8иk”Q0и–”џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџГДЕЖЗИЙљџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџлмнопрстуфхцчшщъыьэюя№ёђѓєѕіїјљџџџџџџџџџџџџџџџџџџџџџџџџџџџџƒџџџџ…†‡ˆ‰Š‹ŒŽ–р’џџџџ”џџџџ•д—˜™­џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџЃЄЅІЇЈЉвџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџГДЕЖЗИЙКЛМНОПРСТУФХЦЧШЩЪЫЬЭЮЯабвгяєџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ№ёђ pѕіїјљњћќ§ўzis the gate through which the beginning student enters into virtue. It is only due to the preservation of this work that the order in which the ancients pursued their learning may be seen at this time. The Analects and the Book of Mencius are next to it. The student should by all means follow this work in his effort to learn, and then he will probably be free from mistakes.” The Text The Way of learning to be great (or adult education) consists in manifesting the clear character, loving the people, and abYellowџџџџџџџўџўDark Cyan€€џџ##llџџ##ll€€€€сш№ ..--__ €OТ’ Рџџ џџ @џџ €џџ џџ @0џџ џџ @џџ €џџ Рџџ @џџ €0џџ @џџ €џџ Рџџ џџ €џџ Р0џџ @џџ Рџџ џџ @џџ Рџџ 1џџ €џџ џџ @џџ €џџ  џџ @1џџ Рџџ @!џџ iding (chih) in the highest good. Only after knowing what to abide in can one be calm. Only after having been calm can one be tranquil. Only after having achieved tranquillity can one have peaceful repose. Only after having peaceful repose can one begin to deliberate. Only after deliberation can the end be attained. Things have their roots and branches. Affairs have their beginnings and their ends. To know what is first and what is last will lead one near the Way. The ancients who wished to manifest theirџџнопр: 3”t+P+џџL 7”t++џџЏ 4”t++џџœ 4”t++џџ 4”t++џџD 4”t++џџА 4”t++џџя 4 ”t++џџў 4 ”t++џџ  4 ”t++џџ y 4 ”t++џџ І 4 ”t++џџ  4”t++џџ “ 4”t++џџ% 4”t++џџ 2”t+P+џџР 4”t++џџэ4”t++џџž4”t++ clear character to the world would first bring order to their states. Those who wished to bring order to their states would first regulate their families. Those who wished to regulate their families would first cultivate their personal lives. Those who wished to cultivate their personal lives would first rectify their minds. Those who wished to rectify their minds would first make their wills sincere. Those who wished to make their wills sincere would first extend their knowledge. The extension of knowledge consists in the investigation of things. When things are investigated, knowledge is extended; when knowledge is extended, the will becomes sincere; when the will is sincere, the mind is rectified; when the mind is rectified, the personal life is cultivated; when the personal life is cultivated, the family will be regulated; when the family is regulated, the state will be in order; and when the state is in order, there will be peace throughout the world. From the Son of Heaven down to the common pedџџdџџH\(xK–dћџЈdџџdџџј\а(xK–dћџЈdџџdџџ\(xK–dћџЈdџџdџџ\а(xK–dћџЈdџџdџџš\(xK–dћџЈdџџdџџџ\а(xK–dћџЈdџџdџџople, all must regard cultivation of the personal life as the root or foundation. There is never a case when the root is in disorder and yet the branches are in order. There has never been a case when what is treated with great importance becomes a matter of slight importance or what is treated with slight importance becomes a matter of great importance. Chu Hsi’s Remark. The above is the text in one chapter. It is the words of Confucius, handed down by Tseng Tzu. The ten chapters of commentary which fo\(xK–dћџЈdџџdџџь\а(xK–dћџЈdџџdџџ\(xK–dћџЈdџџdџџ\а(xK–dћџЈdџџdџџ\(xK–dћџЈdџџdџџ0 \а(xK–dћџЈdџџdџџx\(xK–dћџЈdџџdџџŠ\а(xK–dћџЈdџџdџџJ\а(xK–dћџЈdџџdџџЯ\(xK–dћџЈdџџdџџ3\а(xK–dћџЈdџџdџџ \а(xK–dћџЈdџџdџџ‘\(xK–dћџЈdџџdџџ7\а(xK–dћџЈdџџdџџ\(xK–dћџЈdџџdџџ^(xK–dћџЈdџџdџџPуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ ,џџџџ џџџџџџџџџџџџџџ0Ь™ьџџџџџџ -џџџџ џџџџџџџџџџџџџџ1PуАXъАЬџџџџџџџџџџ+џџџџџџllow are the views of Tseng Tzu and were recorded by his pupils. In the traditional version there have been some mistakes in its arrangement. Now follows the new version fixed by Master Ch’eng I, and in addition, having examined the contents of the text, I (Chu Hsi) have rearranged it as follows: Chapters of Commentary 1. In the “Announcement of K’ang” it is said, “He was able to manifest his clear character.” “ In the “T’ai-chia” it is said, “He contemplated the clear Mandates of Heaven.” In the “Canon of Yao” it is said, “He was able to manifest his lofty character.” These all show that the ancient kings manifested their own character. Chu Hsi’s Remark. The above first chapter of commentary explains manifesting the clear character. 2. The inscription on the bathtub of King T’ang read, “If you can renovate yourself one day, then you can do so every day, and keep doing so day after day.” In the “Announcement of K’ang,” it is said, “Arouse people to become new.” The Book of Odes says, “Although Chou is an ancient state, the mandate it has received from Heaven is new.” Therefore, the superior man tries at all times to do his utmost [in renovating himself and others]. Chu Hsi’s Remark. The above second chapter of commentary explains the renovating of the people. 3. The Book of Odes says, “The imperial domain of a thousand Ii is where the people stay (chih).”Ј DллллAdobe Compatibility CMSAdobe Compatibility CMSPageMaker 5.0 RGB DллллAdobe Compatibility CMS Adobe Compatibility CMSPageMaker 5.0 CMYKџџшBeryliumџџшBlue HighwayџџшBlue Highway CondensedџџшBlue Highway D TypeџџшBlue Highway LinocutџџшBurnstown DamџџшCarbon BlockџџшCredit ValleyџџшEarwig FactoryџџшHurry UpџџшKreditџџKrystoidQџџш@KrystoidQџџшMinya NouvelleџџшNeuropol"џџPlanet Benson 2џџшPupcatџџшStereofidelicџџшSybil GreenџџшTeenџџшTeen LightџџшVelvenda CoolerџџшWakerџџшISOCTEUR1џџBankGothic Lt BT"џџBankGothic Md BT"џџCityBlueprint€*џџ Р*џџ @+џџ ,џџ @,џџ €,џџ Р,џџ -џџ €-џџ @.џџ €.џџ Р.џџ /џџ @/џџ Р/џџ €0џџ Р0џџ 1џџ @1џџ €1џџ 2џџ Р2џџ 3џџ @3џџ €3џџ Р3џџ @4џџ 5џџ @5џџ €5џџ Р5џџ 6џџ €6џџ @7џџ €7џџ Р7џџ 8џџ @8џџ Р8џџ €9џџ Р9џџ :џџ @:џџ €:џџ ;џџ Р;џџ <џџ @<џџ €<џџ Р<џџ @=џџ >џџ @>џџ €>џџ Р>џџ ?џџ €?џџ @@џџ €@џџ Р@џџ Aџџ @Aџџ РAџџ €Bџџ РBџџ Cџџ @Cџџ €Cџџ Dџџ РDџџ Eџџ @Eџџ €Eџџ РEџџ @Fџџ Gџџ @Gџџ €Gџџ РGџџ Hџџ €Hџџ @Iџџ €Iџџ РIџџ Jџџ @Jџџ РJџџ €Kџџ РKџџ Lџџ @Lџџ €Lџџ Mџџ РMџџ Nџџ @Nџџ €Nџџ РNџџ @Oџџ Pџџ @Pџџ €Pџџ РPџџ Qџџ €Qџџ @Rџџ €Rџџ РRџџ Sџџ @Sџџ РSџџ @cџџџџ @ џџ Aџџ РџџЕЖЗИџџџџ!џџџџЙКЛМНОџџџџ!џџџџПРСТУФџџџџ!џџџџХЦЧШЩЪџџџџ!џџџџЫЬЭЮЯаџџџџ!џџџџбвгдежџџџџ!џџџџзийклмџџџџ!џџџџнопрстџџџџ!џџџџ уфхцчшџџџџ!џџџџ!щъыьэюџџџџ!џџџџ"я№ёђѓєџџџџ!џџџџ#ѕіїјљњџџџџ!џџџџ$ќ§ўџџџџџ!џџџџ% џџџџ!џџџџ&5џџXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ .џџџџ џџџџџџџџџџџџџџ2Ь™ьџџџџџџ/џџџџ џџџџџџџџџџџџџџ3џџ РMџџ Nџџ @Nџџ €Nџџ РNџџ @Oџџ Pџџ @Pџџ €Pџџ РPџџ Qџџ €Qџџ @Rџџ €Rџџ РRџџ Sџџ @Sџџ РSџџ жџџРџџ @ џџ Ѓџџ €џџnt state, the mandate it has received from Heaven is new.” Therefore, the superior man tries at all times to do his utmost [in renovating himself and others]. Chu Hsi’s Remark. The above second chapter of commentary explains the renovating of the people. 3. The Book of Odes says, “The imperial domain of a thousand IiџџшCommercialPi BTџџComplexџџCountryBlueprintџџшDutch801 Rm BTџџDutch801 XBd BTџџEuroRomanџџџџџџџџPуXъф§Ьџџџџџџџџџџ0*џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ *џџџџ џџџџџџџџшGDTџџGothicIџџISOCPџџISOCP2џџџџџџџџџџ=Q0иЃ”Q0и ”R0иd” @и”@и”O0иf”[0иq”P0и№”X0и>”1@иˆ ”@и”M и_”J ић”&@иN ”@и”N0и$”Z и‚”  l”!@и‹ ”@и”L0ињ”X иg”W иM”U0ил”<@иС”@и”U0и”6@иН”S3и””U3и””Q;и””RSип”Cи”P3и””\3и””T3и””V;и””U3и””]3и””V#и””W;и””S#и””T;и””T3и””W3и””-CиR ”Cи”T3и””U3и””X3и””Z3и””V3и””V;и””X3и””SиC”@и”@и”@и”@и”@и”@и”@и”@и”@и”@и”Bр@J ”Bр@J ”Bр@J ”B Д”Bр@H”BиJ ”BиJ ”>#PраФ”W3и””V3и””V3и””V#и””T3и””[#и””Y#и””Y3и””\3и””Z#и””Cиs”Cи”Cи”Cи”Cи”Cи”@B№”R€x”@B<”@и”I3иаФ”X3и””S3и””U;и””W3и””V3и””Cи„ ”Z;и””R3и””V;и””T3и””X3и””CиП”Cи”O3иаФ”8Cи,”X;и””T3и””U#и””W3и””U;и””Z#и””X3и””S3и””X#и””# x”QSив”Cи”N#иаФ”W3и””T3и””QSиF”Cиа”N#иаФ”Cи”Cиа”J3иаФ”V3и””S3и””GSи”Cиа”=Sиа”Cиа”G#иаФ”T3и””V#и””R3и””!Cи ”Cиа”P3иаФ”X3и””T#и””Cиf”Cиа”I#иаФ”Z#и””Cи—”Cиа”K3иаФ”P3и””2Sи”Cиа”L3иаФ”[3и””P#и””\3и””T#и””T;и””X3и””U#и””[3и””W3и””QSиў”Cиа”K3иаФ”U3и””T3и””# l”W3и””X#и””Cи‰”Cи”I3иаФ”T3и””P3и””Z;и””V#и””X3и””[3и””X3и””W3и””Q3и””S3и””&CиІ ”Cи”L3иаФ”V3и””V3и””Cи”Cи”I3иаФ”P3и””U3и””W3и””Y3и””M#и””S3и””SSи””V3и””U3и””Z3и””U3и””W3и””U#и””X3и””U3и””Y#и””;CиB”Cи”N3иаФ”\3и””Z3и””Z3и””Y3и””[3и””\#и””\#и””R#и””S3и””# l”U3и””R3и””Q3и””T3и””&Cим ”Cиа”J3иаФ”X3и””V3и””V3и””V3и””<Sиn”Cиа”O#иаФ”S3и””Y3и””U#и””V#и””U3и””U;и””LCиО”Cиа”Q#иаФ”U#и””T3и””Z3и””V+и””Y#и””X3и””U3и””[#и””U3и””P3и””V3и”” Cин”Cиа”I3иаФ”Z3и””V3и””Q3и””T#и””W3и””U3и””=Sиа”Cиа”P3и””P3и””U3и””Y3и””W3и””Z;и””# l”]3и””[3и””\;и””U3и””T3и””SSи:”Cи”I3иаФ”[#и””V3и””W#и””[3и””W3и””S;и””U#и””[#и””W;и””X3и””[3и””Y#и””W#и””ZSиq”S#и””U#и””T3и””T+и””ISи=”Cи”G3иаФ”S3и””V#и””U+и””Z3и””S;и””S3и””U3и””Z;и””]3и””Y3и””[3и””Y#и””[;и””FCий”]3и””6Sи‘”T3и””V3и””Z;и””S3и””R#и””-Sиl ”C l”Cи”P3и””!Cиш ”Cи”S3и””U#и””R3и””S3и””Cи&”!C!и”W3и””U3и””Y#и””Q3и””4Sи1”Cи”Z3и””Z;и””\3и””W;и””U+и””W#и””X;и””V3и””X3и””Z3и””U;и””W3и””X3и””W#и””T3и””)Sи ”Cи”W3и””O#и””P3и””Q3и””R3и””X3и””W3и””X3и””[3и””[3и””T3и””S#и””Q3и””K3и””S3и””U3и””Y3и””V;и””# l”V#и””Cи”W3и””[3и””^3и””T+и””X3и””W3и””\3и””Y;и””Z+и””U3и””W3и””Y3и””T3и””V3и””X3и””W3и””T3и””/Cи™”Cи”Y3и””_3и””V#и””U3и””T3и””]3и””[3и””U3и””X3и””XCи””Cи”T3иаФ”W;и””ASис”Cи”H3иаФ”T3и””X;и””!SиT ”Cи”M#иаФ”Z#и””W#и””Z+и””U+и””W#и””Cиф”Cиа”N;иаФ”X;и””# l”^3и””X3и””U3и””1CиB”Cиа”N3иаФ”Z#и””R;и””W3и””[#и””FormalScrp421 BT!џџArial"!џџTimes New Roman!џџAlbertus MT"џџшAlbertus MT Lt"џџшAntique Olive Roman"џџшAntique Olive Compact"џџшAvantGarde"џџшBodoniџџшBodoni PosterџџшBodoni PosterCompressedџџшITC BookmanџџшCandidџџшCG Times (W1)џџшClarendonџџшClarendon LightџџшCooper BlackџџшCopperplate33bc"џџшCopperplate32bc"џџшCoronetBџџшCourier1џџшEurostile"џџшEurostile Bold"џџшEurostile ExtendedTwo"џџшGaramond (W1)џџшGillSans"џџшGillSans Condensed"џџшGillSans ExtraBold"џџшGillSans Light"џџшGoudyџџшGoudy ExtraBoldџџшHelvetica"џџшHelvetica-BlackZ3и””V3и””]3и””.Sио ”Cи” RPр! S”W3и””FSи”U3и””W3и””W3и””Y;и””YSи””Y3и””\3и””X3и””W3и””[3и””U3и””W;и””S+и””W#и””\+и””[3и””T3и””W+и””U3и””Q;и””V3и””Sи ”Cи”V3и””џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџOџџџџ89:;<=>pџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџPQRSTUWџџџџXYZ[\]^_`abcdefghijklmnopqrsЎџџџџџџџџџџџџџџџџџџџџџџџџ{|}~€"џџшHelvetica-Light"џџшHelvetica-Narrow"џџшHelvetica Condensed"џџшJoanna MTџџшLetter Gothic1џџшLubalin GrapN3и””U3и””Q3и””X3и””Cи< ”RPрЎ9 ”Y+и””Z3и””X3и””<Sи”Cи”C $”Q3и””Sии”Cи”X3и””W;и””R3и””U3и””W#и”” CиН”Cи”Q3и””CиK”Cи”T3и””X3и””U3и””Q3и””W3и””U3и””W3и””hџџшMarigoldBџџшMona Lisa RecutRџџшNewCenturySchlbkџџшOptima"џџшOxfordBџџшPalatinoџџшStempelGaramond RomanџџшSymbolџџшTaffyBџџшTimesџџшUn[;и””W3и””T#и””V#и””R+и””Y3и””V#и””S#и””S+и””Q3и””T3и””T#и””Q#и””X3и”” Sи@”Cи”P3и””CиB”Y#и””[3и””U3и””!CиЌ ”Cи”S3и”” Cи”Cи”PSиХ”Cи”T3и””V+и””W3и””# l”T#и””Y#и””[3и””Y3и””W3и””]#и””X3и””]3и””ZCи””[#и””Z3и””];и””CиЅ”Cи”X#и””Y3и””T#и””Y3и””V#и””W3и””Y3и””V3и””R3и””T;и””U;и””R3и””CиУ”Cи”V3и””Cи,”]+и””[3и””X3и””S3и””V3и””U3и””]3и””*Cи‘ ”Cи”T;и””:Cиk”Cи”X#и””X3и””W3и””R3и””S3и””S#и””T#и””X;и””Y3и””# l”Sи.”Cи”T;и””;SиЄ”Cи”V3и””Y3и””V3и””X3и””W3и””T3и””X#и””W3и””Q#и””S#и””T3и””U#и””\3и””X3и””U3и””R#и””U;и””S3и””W#и””T#и””T3и””W3и””U3и””\3и””Q#и””S3и””U3и””T3и””Y3и””T3и””W3и””USиШ”Cи”Q3и””$Sи" ”Cи”V3и””X3и””Z#и””ivers 55"џџшUnivers 57 Condensed"џџшUnivers Extended"џџшUnivers 45 Light"џџшZapfChanceryBџџшZapfDingbatsESRI NIMA VMAP1&2 PT1џџшESRI Arrowhead1џџшESRI SurveyorџџшESRI NIMA VMAP1&2 LNџџшESRI AMFM ElectricџџшESRI AMFM GasџџшESRI AMFM Sewer1џџшESRI AMFM WaterџџшESRI HydrantsџџшESRI NIMA City Graphic PT1џџшESRI TelecomџџшESRI Pipeline US 1џџшESRI NIMA City Graphic LN1џџшESRI MilMod 02џџшESRI Environmental & IconsџџшESRI MilRed 01џџшESRI MilSym 01џџшESRI IGL Font16џџшESRI MilSym 02џџшESRI IGL Font201џџшESRI IGL Font21џџшESRI IGL Font22џџшESRI IGL Font23џџшESRI IGL Font24џџшESRI IGL Font25џџшESRI MilSym 03џџшESRI MilSym 04џџшESRI MilSym 05џџшESRI MilMod 01џџшESRI Public1џџшESRI Geometric SymbolsџџшESRI ArcPadџџшESRI Default MarkerџџшESRI Transportation & CivicџџшESRI Caves 1џџшESRI Caves 2џџшESRI Caves 3џџшESRI DimensioningџџшESRI Oil, Gas, & WaterџџшESRI NorthџџшESRI Geology USGS 95-525џџшESRI ElementsџџшESRI CommoditiesџџшESRI ShieldsџџшESRI US MUTCD 1џџшESRI US MUTCD 2џџшESRI US MUTCD 3џџшESRI WeatherџџшESRI Geology AGSO 11џџшESRI US Forestry 1џџшESRI US Forestry 2џџшESRI GeologyџџшESRI ConservationџџшESRI Crime AnalysisџџшESRI Enviro Hazard IncidentPуXъф§Ьџџџџџџ џџџџ+џџџџџџџџџџџџџџ XъАЬџџџџџџџџџџР*џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ<џџџџ џџџџџџџџџџџџџџ@Ь™ьџџџџџџ=џџџџ џџџџџџџџџџџџџџAPуАPуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџXъАЬџџџџџџ џџџџ+џџџџџџџџшMarlettџџArial CEю"џџArial CYRЬ"џџArial GreekЁ"џџArial TURЂ"џџџџџџџџ gуЬф§ьџџџџџџ(џџџџ џџџџџџџџџџџџџџ,Ь™ьџџџџџџ)џџџџ џџџџџџџџџџџџџџ-џџџџ S<2џџџџџџџџџџ! С, &PуXъф§Ьџџџџџџ џџџџ+џџџџџџџџџџџџџџ XъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ8џџџџ џџџџџџџџџџџџџџ<Ь™ьџџџџџџ9џџџџ џџџџџџџџџџџџџџ=XъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуXъф§Ьџџџџџџџџџџ0*џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ *џџџџ џџџџџџument. Confucius said, “Hear much and put aside what’s doubtful while you speak cautiously of the rest. Then few will blame you. See much and put aside what seems perilous while you are cautious in carrying the rest into practice. Then you will have few occasions for regret. When one’s words give few occasions for blame and his acts give few occasions for repentance—there lies his emolument.” 2:24. Confucius said, “It is flattery to offer sacrifice to ancestral spirits other than one’s own. To see what isƒџџџџџџџџ„…†‡ˆ‰Š‹•џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџЏАБВГДЕОџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџПРСТУФХЦЧШЩЪЫЬЭдџџџџџџџџџџџџџџџџџџџџџџџџежзийклфџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџхцчшщъы& џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ right and not to do it is cowardice.” 3:3. Confucius said, “If a man is not humane (Jen), what has he to do with ceremonies? If he is not humane, what has he to do with music?” 3:4. Lin Fang asked about the foundation of ceremonies. Confucius said, “An important question indeed! In rituals or ceremonies, be thrifty rather than extravagant, and in funerals, be deeply sorrowful rather than shallow in sentiment.” 3:12. When Confucius offered sacrifice to his ancestors, he felt as if his ancestral spirits were actually present. When he offered sacrifice to other spiritual beings, he felt as if they were actually present. He said, “If I do not participate in the sacrifice, it is as if I did not sacrifice at all.” 3:13. Wang-sun Chia asked, “What is meant by the common saying, ‘It is better to be on good terms with the God of the Kitchen [who cooks our food] than with the spirits of the shrine (ancestors) at the southwest corner of the house’?” Confucius said, “It is not true. He who commits a sin against Heaven has no god to pray to.” 3:17. Tzu-kung wanted to do away with the sacrificing of a lamb at the ceremony in which the beginning of each month is reported to ancestors. Confucius said, “Tz’u! You love the lamb but I love the ceremony.” 3:19. Duke Ting” asked how the ruler should employ his ministers and how the ministers should serve their ruler. Confucius said, “A ruler should employ his ministers according to the principle of propriety, and ministers should serve their ruler with loyalty.” 3:24. The guardian at I (a(ax\(xK–dћџMandarinDRџџStencilDEEџџMS Mincho1џџ@MS Mincho1џџMS PMinchoџџ@MS PMinchoџџMS Gothic1џџ@MS Gothic1џџMS PGothic"џџ@MS PGothic"џџMS UI Gothic is where the people stay (chih).” The Book of Odes also says, “The twittering yellow bird rests (chih) on a thickly wooded mount.” Confucius said, “When the bird rests, it knows where to rest. Should a human being be unequal to a bird?” The Book of Odes says, “How profound was King Wen! How he maintained his brilliant virtue without interruption and regarded with reverence that which he abided (chih).” As a ruler, he abided in humanity. As a minister, he abided in reverence. 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Yu has more than one man’s energy; therefore I kept him back.” inferior man. He may consider this man to be good, but when an inferior man is allowed to handle the country or family, disasters and injuries will come together. Though a good man may take his place, nothing can be done. This is what is meant by saying that in a state financial profit is not considered real profit wce. I have studied the ceremonies of the Shang dynasty (1751-1112 B.C.). They are still preserved in the present state of Sung (descendant of Shang). I have studied the ceremonies of the [Western] Chou dynasty (1111-770 B.C.). They are in use today. I follow the Chou.” 29. If he who attains to the sovereignty of the world has three important things [ceremonies, regulations, and the form and pronunciation of characters], he will make few mistakes. However excellent may have been the regulations of former tiџџBatangChe1џџ@BatangChe1џџGungsuhџџ@GungsuhџџGungsuhChehereas righteousness is considered the real profit. Chu Hsi’s Remark. The above tenth chapter of commentary explains ordering the state to bring peace to the world. There are altogether ten commentary chapters. The first four generally discuss the principal topics and the basic import. The last six chapters discuss in detail the items and the required effort involved. Chapter five deals with the essence of the understanding of goodness and chapter six deals with the foundation of making the personal life sџџџџџџџџXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ0џџџџ џџџџџџincere. These two chapters, especially, represent the immediate task, particularly for the beginning student. The reader should not neglect them because of their simplicity. THE DOCTRINE OF THE MEAN Chu Hsi’s Remark: “Master Ch’eng I (Ch’eng I-ch’uan, 1033-1107) said, ‘By chung (central) is meant what is not one-sided, and by yung (ordinary) is meant what is unchangeable. Chung is the correct path of the world and yung is the definite principle of the world.’ ‘This work represents the central way in which the doctrines of the Confucian school have been transmitted.’ Fearing that in time errors should arise, Tzu-ssu wrote it down and transmitted it to Mencius. The book ‘first speaks of one principle, next it spreads out to cover the ten thousand things, and finally returns and gathers them all under the one principle.’ Unroll it, and it reaches in all directions. Roll it up, and it withdraws and lies hidden in minuteness. ‘Its meaning and interest are inexhaustible.’ The whole of it is1џџ@GungsuhChe1џџSimSunџџ@SimSunџџNSimSun1џџ@NSimSun1џџџџџџџџџџ43ЬАьџџџџџџ1џџџџ џџџџџџџџџџџџџџ5џџ €5џџ Р5џџ 6џџ SimHei†џџ@SimHei†џџMingLiU1џџ@MingLiU1џџPMingLiUџџ@PMingLiUџџEngrvrsOldEng BTBџџTypoUpright BTBџџHumanst521 BT"џџCharlesworthRџџBernhardMod BTXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџџџLithographџџшAvantGarde Md BT"џџEmbassy BTBџџZurich BlkEx BT"џџZurich Ex BT"џџOzHandicraft BTPуЬЭ§ьџџџџџџ2џџџџ џџџџџџџџџџџџџџ6Ь™ьџџџџџџ3џџџџ џџџџџџџџџџџџџџ7џџ РNџџ @Oџџ Pџџ @Pџџ €Pџџ РPџџ Qџџ €Qџџ @Rџџ €Rџџ РRџџ Sџџ @Sџџ РSџџ @‡џџРџџ €0џџ Ћ@,џџ Рџџut afterward sacrificed to with the rite of a minor officer. If the father was a minor officer and the son was a great officer, then the father was buried with the rite of a minor officer but afterward sacrificed to with the rite of a great officer. The rule for one year of mourning for relatives was extended upward to include great officers, but the rule for three years of mourning was extended upward to include the Son of Heaven. In mourning for parents, there was no difference for the noble or the commoner. The practice was the same.” 19. Confucius said, “King Wu and Duke Chou were indeed eminently filial. Men of filial piety are those who skillfully carry out the wishes of their forefathers and skillfully carry forward their undertakings. In spring and autumn they repaired their ancestral temple, displayed their ancestral vessels and exhibited the ancestral robes, and presented the appropriate offerings of the season. The ritual of the ancestral temple is in order to place the kindred on the left or on the right according to the order of descent. This order in rank meant to distinguish the more honorable or humbler stations. 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In the pledging rite the inferiors present their cups to their superiors, so that people of humble stations may have something PуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ4џџџџ џџџџџџџџџџџџџџ8Ь™ьџџџџџџ5џџџџ џџџџџџџџџџџџџџ9GenevaXъАЬџџџџџџ џџџџ+џџџџџџBџџGoudyHandtooled BTRџџDauphinџџEngrvrsOldEng Bd BTBџџSerifa BTџџPosterBodoni BTџџFutura Lt BT"џџFuturaBlack BTRџџBremen Bd BTRџџAmerType Md BTџџCommonBullets"џџGoudyOlSt BTџџSouvenir Lt BTџџSerifa Th BTџџKabel Ult BT"џџAvantGarde Bk BT"џџZapfEllipt BTџџCopprplGoth Bd BT"џџBernhardFashion BTRџџAllegro BTRџџBenguiat Bk BTџџKabel Bk BT"џџEnglish111 Vivace BTBџџLithographLightRџџFutura Md BT"џџStaccato222 BTBџџFutura XBlk BT"џџSwiss911 XCm BT"џџESRI SDS 2.00 1џџшESRI SDS 1.95 2џџшESRI SDS 1.95 1џџшESRI NIMA DNC LNџџшESRI Ordnance SurveyџџшESRI NIMA DNC PTџџшESRI Climate & PrecipitationџџшESRI CartographyџџшESRI SDS 2.00 2џџшFormalScrp421 BTB!џџArial"!џџTimes New Roman!џџSystem"џџ Fixedsys1џџ Small Fonts"џџMS SerifџџWST_CzecQџџ WST_EnglQџџ WST_FrenQџџ WST_GermQџџ WST_ItalQџџ WST_SpanQџџ WST_SwedQџџ Courier1џџ MS Sans Serif"џџ BrushScript BTBџџшBrush455 BTBџџшBrush738 BTBџџш@Terminal€џџCommercialScript BTBџџшBrushScrDEERџџшBuildingsRџџшMilitaryџџџџџџџџ PуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ6џџџџ џџџџџџЈ DллллAdobe Compatibility CMSAdobe Compatibility CMSPageMaker 5.0 RGB DллллAdobe Compatibility CMS Adobe Compatibility CMSPageMaker 5.0 CMYKRџџшMilitaryIDRџџшOfficePlanningRџџшPabloџџшThunderbird BTџџшAldus Palette Font"џџAdobeSmџџ MarlettџџArial CEю"џџArial CYRЬ"џџArial GreekЁ"џџArial TURЂ"џџArial BalticК"џџCourier New1џџCourier New CEю1џџCourier New CYRЬ1џџCourier New Greek solid learning. If the skillful reader will explore and brood over it and apprehend it, he may apply it throughout his life, and will find it inexhaustible.” SPIRITUAL DIMENSIONS 1. What Heaven (T’ien, Nature) imparts to man is called human nature. To follow our nature is called the Way (Tao). Cultivating the Way is called education. The Way cannot be separated from us for a moment. What can be separated from us is not the Way. Therefore the superior man is cautious over what he does not see and apprehensive over what he does not hear. There is nothing more visible than what is hidden and nothing more manifest than what is subtle. Therefore the superior man is watchful over himself when he is alone. Before the feelings of pleasure, anger, sorrow, and joy are aroused it is called equilibrium (chung, centrality, mean). When these feelings are aroused and each and all attain due measure and degree, it is called harmony. Equilibrium is the great foundation of the world, and harmony its universal path. When equilibrium and harmony are realized to the highest degree, heaven and earth will attain their proper order and all things will flourish. Chu Hsi’s Remark. “In the above first chapter, Tzu-ssu relates the ideas which had been transmitted to him, as the basis of discourse. First, it shows clearly that the origin of the Way is traced to Heaven and is unchangeable, while its concrete substance is complete in ourselves and may not be departed from. Next, it speaks of the essentials of preserving, nourishing, and examining the mind. Finally, it speaks of the meritorious achievements and transforming influence of the sage and the spirit man in their highest degree. Tzu-ssu’s hope was that the student should hereby return to search within himself to find these truths, so that he might remove his selfish desires aroused by external temptations, and realize in full measure the goodness which is natural to him. This is what Scholar Yang meant when he said that this chapter is the quintessence of the whole Ё1џџCourier New TURЂ1џџCourier New BalticК1џџLucida Console1џџLucida Sans Unicode"џџTimes New Roman CEюџџTimes New Roman CYRЬџџTimes New Roman GreekЁџџTimes New Roman TURЂџџTimes New Roman BalticКџџWingdingsџџSymbolџџVerdana"џџArial Black"џџComic Sans MSBџџImpact"џџGeorgiaџџFranklin Gothic Medium"џџPalatino LinotypeџџTahoma"џџTrebuchet MS"џџWebdingsџџEstrangelo Edessames, there is no evidence for them. Without evidence, they cannot command credence, and not being credited, the people would not follow them. However excellent might be the regulations made by one in a low position, his position is not an honored one. The position not being honored does not command credence, and not being credited, the people would not follow them. Therefore the Way of the true ruler is rooted in his own personal life and has its evidence [in the following] of the common people. It is tBџџGautamiџџLathaџџMangalџџMV BoliџџRaaviested by the experience of the Three Kings and found without error, applied before Heaven and Earth and found to be without contradiction in their operation, laid before spiritual beings without question or fear, and can wait a hundred generations for a sage [to confirm it] without a doubt. Since it can be laid before spiritual beings without question or fear, it shows that he knows [the Principle of] Heaven. Since it can wait for a hundred generations for a sage without a doubt, it shows that he knows rong there, and that he is not dissatisfied with himself. The superior man is unequaled in the fact that he [is cautious] in those things which people do not see. The Book of Odes says, “Though the ceiling looks down upon you, be free from shame even in the recesses of your own house.” Therefore the superior man is reverent without any movement and truthful without any words. The Book of Odes says, “Throughout the sacrifice not a word is spoken, and yet [the worshipers are influenced and transformed] withџџShrutiџџTungaџџSylfaenџџMicrosoft Sans Serif"џџMap SymbolsџџArial Narrowout the slightest contention.” Therefore the superior man does not resort to rewards and the people are encouraged to virtue. He does not resort to anger and the people are awed. The Book of Odes says, “He does not display his virtue, and yet all the princes follow him.” Therefore when the superior man is sincere and reverent, the world will be in order and at peace. The Book of Odes says, “I cherish your brilliant virtue, which makes no great display in sound or appearance.” Confucius said, “In influencing people, the use of sound or appearance is of secondary importance.” The Book of Odes says, “His virtue is as light as hair.” Still, a hair is comparable. “The operations of Heaven have neither sound nor smell.” Chu Hsi’s Remark. In the above thirty-third chapter, Tzu-ssu returns to the ideas of “carrying out to the limit” and “exhausting the most refined” (discussed in previous chapters) to search for their source. Furthermore, he extends the discussion to include the effort of the learner who, for his"џџBook AntiquaџџBookman Old StyleџџCentury Gothic"џџGaramondџџHaettenschweiler own sake, leams to be careful while alone—an effort which, through earnestness and reverence, culminates in the glory of world peace. Then he further praises the wonder of all this, and does not stop until he describes it as being without sound or smell. What he does is to pick out the essence of the whole work and talk about it in simple terms. He felt deeply and most earnestly as he instructed people by going over the points again and again. Should the student not apply his mind to the utmost [in studying this work]?” Z3и””R3и””T;и””W#и”” CиЩ”Cи”Y#и””Z#и””# l”X#и””[#и””]3и””/Cи”Cи”U3и””Z3и””X3и””T3и””X3и””U3и””Y3и””V3и””R3и””V#и””[3и””Z#и””a3и””\3и””Y#и””V3и””W#и””V3и””\3и””Z3и””U3и””Y3и””T#и””W+и””\3и””Y3и””T#и””Z3и””S#и””Y#и””T#и””U3и””U3и””P#и””R#и””Q#и””T3и””W+и””Y3и””V3и””[3и””W3и””U3и””V3и””W#и””V3и””"џџMonotype CorsivaBџџMS OutlookџџWingdings 2џџWingdings 3џџLetter Gothic MT2џџTimes џџџџџџџџ:Ь™ьџџџџџџ7џџџџ џџџџџџџџџџџџџџ;џџLubalin GraphPуXъф§Ьџџџџџџ џџџџ+џџџџџџNew Roman MT Extra BoldџџFordLineDraw"џџЈ DллллAdobe Compatibility CMSAdobe Compatibility CMSPageMaker 5.0 RGB DллллAdobe Compatibility CMS Adobe Compatibility CMSPageMaker 5.0 CMYK# l”QCиm”Cи”Y#и””R#и””W3и””U3и””X3и””S3и””U3и””Q;и””RSип”Cи”P3и””\3и””T3и””V;и””U3и””]3и””V#и””W;и””S#и””T;и””T3и””W3и””-CиR ”Cи”T3и””U3и””X3и””Z3и””V3и””џџџџџџџџ XъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ8џџџџ џџџџџџV;и””X3и””SиC”@и”@и”@и”@и”@и”@и”@и”@и”@и”@и”Bр@J ”Bр@J ”Bр@J ”B Д”Bр@J”BиJ ”BиJ ”>#PраФ”W3и””V3и””V3и””V#и””T3и””[#и””Y#и””Y3и””\3и””Z#и””Cиs”џџџџџџџџ<Ь™ьџџџџџџ9џџџџ џџџџџџџџџџџџџџ=RџџшBuildingsRџџшMilitaryRџџшMilitaryIDRџџшOfficePlanningRџџшPabloџџшThunderbird BTџџшESRI US MUTCD 33](xK–dћџЈdџџdџџB \(xK–dћџЈdџџdџџD\ а(xK–dћџЈdџџdџџэ\(xK–dћџЈdџџdџџ„^(xK–dћџЈdџџdџџB\(xK–dћџЈdџџdџџF^(xK–dћџЈdџџdџџ#\(xK–dћџЈdџџdџџl^(xK–dћџЈdџџdџџч\(xK–dћџЈdџџdџџ^(xK–dћџЈdџџdџџx\(xK–dћџЈdџџdџџV^(xK–dћџЈdџџdџџ&\(xK–dћџЈdџџdџџш^(xK–dћџЈdџџdџџ\(xK–dћџЈdџџdџџ!^(xK–dћџЈdџџdџџР\(xK–dћџЈdџџdџџщ^(xK–dћџPуXъф§ЬџџџџџџџџџџP+џџџџџџџџџџџџџџXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ#Dџџџџ џџџџџџџџџџџџџџHЬ™ьџџџџџџ$Eџџџџ џџџџџџџџџџЬPуXъАШPуXъАШџџџџ}  џџ+dџџdџџ}  џџ,” B`@ ƒ”@@Ш`9}  џџ-Р-:”E" Р;”F* Р†‰”}  џџ.РЊ@”@Bd`9D2 РeЪ”}  џџ/Р›^”B Р3/ ”B РJ ”}  џџ0}  џџ1Cи”Cи”Cи”Cи”Cи”@@№”R€v”@@<”@и”I3иаФ”X3и””S3и””U;и””W3и””V3и””Cи„ ”Z;и””R3и””V;и””T3и””X3и””CиП”Cи”O3иаФ”8Cи,”X;и””T3и””U#и””W3и””U;и””Z#и””X3и””‚ƒ„Ђ‡ˆŠ9‹ŒŽд‘’“”ž—§џџџ˜™š›R ŸaТFЃЄЊІЇЈЉЋЌГ­ЎЏДБВЗЕ§џџџЖИЙФЛМНОПСУіЧХШЦюЩЫЪЬЭдЮЯабвгрежзийклмноыстуфхцчшщъьэђя№ёѓєѕїјњВћ§ќўџџџArial BalticК"џџCourier New1џџCourier New CEю1џџCourier New CYRЬ1џџCourier New GreekЁ1џџCourier New TURЂ1џџCourier New BalticК1џџLucida Console1џџLucida Sans Unicode"џџTimes New Roman CEюџџTimes New Roman CYRЬџџTimes New Roman GreekЁџџTimes New Roman TURЂџџTimes New Roman BalticКџџWingdingsџџVerdana"џџArial Black"џџComic Sans MSBџџImpact"џџGeorgiaџџFranklin Gothic Medium"џџPalatino LinotypeџџTahoma"џџTrebuchet MS"џџWebdingsџџ14:2. [Yuan Hsien] said, “When one has avoided aggressiveness, pride, resentment, and greed, he may be called a man of humanity.” Confucius said, “This may be considered as having done what is difficult, but I do not know that it is to be regarded as humanity.” 14:24. Confucius said, “The superior man understands the higher things [moral principles]; the inferior man understands the lower things [profit].” 14:29. Confucius said, “The superior man is ashamed that his words exceed his deeds.” 14:30. Confucius said, “The way of the superior man is threefold, but I have not been able to attain it. The man of wisdom has no perplexities; the man of humanity has no worry; the man of courage has no f Ѕ    В (.!"#$%&')7*+,-/0п123_5XA§џџџ:;<=>@§џџџLBCDEMI§џџџ§џџџJKNRUOPQbV§џџџnWgZ§џџџ[\]^`ВЩhcdefџuj‰klmnopqrstDvwxyz{|}~€ear.” Tzu-kung said, “You are talking about yourself.” 14:33. Confucius said, “He who does not anticipate attempts to deceive him nor predict his being distrusted, and yet is the first to know [when these things occur], is a worthy man.” 14:36. Someone said, “What do you think of repaying hatred with virtue?” Confucius said, “In that case what are you going to repay virtue with? Rather, repay hatred with uprightness and repay virtue with virtue.” 14:37. Confucius said, “Alas! No one knows me!” Tzu-kung sS3и””X#и””# x”QSиб”Cи”N#иаФ”W3и””T3и””QSиF”Cиа”N#иаФ”Cи”Cиа”J3иаФ”V3и””S3и””GSи”Cиа”=Sиа”Cиа”G#иаФ”T3и””V#и””R3и””!Cи ”Cиа”P3иаФ”X3и””T#и””Cиf”Cиа”I#иаФ”Z#и””Cи—”Cиа”K3иаФ”P3и””2Sи”Cиа”L3иаФ”[3и””P#и””\3и””T#и””T;и””X3и””U#и””[3и””W3и””QSи§”Cиа”K3иаФ”U3и””T3и””# l”W3и””X#и””Cи‰”Cи”I3иаФ”T3и””P3и””Z;и””V#и””X3и””[3и””X3и””W3и””Q3и””S3и””&CиІ ”Cи”L3иаФ”V3и””V3и””Cи”Cи”I3иаФ”P3и””U3и””W3и””Y3и””M#и””S3и””SSи””V3и””U3и””Z3и””U3и””W3и””U#и””X3и””U3и””Y#и””;CиB”Cи”N3иаФ”\3и””Z3и””Z3и””Y3и””[3и””\#и””\#и””R#и””S3и””# l”U3и””R3и””Q3и””T3и””&Cим ”Cиа”J3иаФ”X3и””V3и””V3и””V3и””<Sиl”Cиа”O#иаФ”S3и””Y3и””U#и””V#и””U3и””U;и””LCиО”Cиа”Q#иаФ”U#и””T3и””Z3и””V+и””Y#и””X3и””U3и””[#и””U3и””P3и””V3и”” Cим”Cиа”I3иаФ”Z3и””V3и””Q3и””T#и””W3и””U3и””=Sиа”Cиа”P3и””P3и””U3и””Y3и””W3и””Z;и””# l”]3и”” €-џџ Р=џџ €"џџ Р.џџ /џџ @/џџ Р/џџ >џџ Р"џџ 1џџ @1џџ €1џџ 2џџ @>џџ #џџ @3џџ €3џџ Р3џџ @4џџ €>џџ @#џџ €5џџ Р5џџ 6џџ €6џџ Р>џџ €#џџ Р7џџ 8џџ @8џџ Р8џџ ?џџџџџџ  >џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ"3§џџџ !:Fџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ;Џ>џџџџ?@A„џџџџџџџџџџџџџџџџGHIJKLMЂџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџpџџџџqrstuv4џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ*џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ1џџџџџџџџџџџџџџџџџџџџџџџџ23456=џџџџџџџџџџџџџџџџџџџџџџџџN„џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџOPQRсџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ Р#џџ :џџ @:џџ €:џџ ;џџ @?џџ $џџ @<џџ €<џџ Р<џџ @=џџ €?џџ @$џџ €>џџ Р>џџ ?џџ €?џџ Р?џџ €$џџ Р@џџ Aџџ @Aџџ РAџџ @џџ Р$џџ Cџџ @Cџџ €Cџџ Dџџ @@џџ %џџ @Eџџ €Eџџ РEџџ @Fџџ €@џџ @%џџ €Gџџ РGџџ Hџџ €Hџџ Р@џџ €%џџ РIџџ Jџџ @Jџџ РJџџ @Eџџ Р%џџ Lџџ @Lџџ €Lџџ Mџџ €Eџџ &џџ @Nџџ €Nџџ РNџџ @Oџџ РEџџ @&џџ €Pџџ РPџџ Qџџ €Qџџ Fџџ €&џџ РRџџ Sџџ @Sџџ РSџџ @‡џџ@Fџџ ^џџ Aџџ РџџРМџџРџџ%џџ@bџџ3џџ%џџ%џџ €Mџџ РЦџџ0џџ0џџ*РLџџ*(џџ(џџ.@€џџ.1€џџ1џџ/@џџ/џџџџaid, “Why is there no one that knows you?” Confucius said, “I do not complain against Heaven. I do not blame men. I study things on the lower level but my understanding penetrates the higher level. It is Heaven that knows me.” 14:41. When Tzu-lu was stopping at the Stone Gate for the night, the gatekeeper asked him, “Where are you from?” Tzu-lu said, “From Confucius.” “Oh, is he the one who knows a thing cannot be done and still wants to do it?” 14:45. Tzu-lu asked about the superior man. Confucius said,[3и””\;и””U3и””T3и””SSи:”Cи”I3иаФ”[#и””V3и””W#и””[3и””W3и””S;и””U#и””[#и””W;и””X3и””[3и””Y#и””W#и””ZSиq”S#и””U#и””T3и””T+и””ISи=”Cи”G3иаФ”S3и””V#и””U+и””Z3и””kџџ€Иџџ@дџџРнџџтџџРcџџРkџџpџџ{џџ@џџ€ƒџџfџџ@jџџ€џџР”џџ@Иџџџџ €іџџ€bџџ €aџџ [@[џџ \@џџ @‚џџ )J€џџ))J€џџ)Р&џџ џџ ]@џџ Рџџ Р џџ @ џџ 'џџ @џџ NРџџ @џџ €џџ  џџ -Рџџ-Рџџ@'џџ @џџ  џџ @ џџ € џџ џџ €'џџ џџ @џџ €џџ Рџџ @џџ Р'џџ @џџ €џџ Рџџ џџ €џџ (џџ €џџ Рџџ џџ @џџ Рџџ @(џџ Рџџ џџ @џџ €џџ џџ @0џџ џџ @џџ €џџ Рџџ @џџ €0џџ @џџ €џџ Рџџ џџ €џџ Р0џџ @џџ Рџџ џџ @џџ Рџџ 1џџ €џџ џџ @џџ €џџ  џџ @1џџ Рџџ @!џџ €!џџ Р!џџ @"џџ €1џџ  џџ €#џџ Р#џџ $џџ €$џџ Р1џџ @ џџ Р%џџ &џџ @&џџ Р&џџ 2џџ Р!џџ (џџ @(џџ €(џџ )џџ @2џџ "џџ @*џџ €*џџ Р*џџ @+џџ €=џџ @"џџ €,џџ Р,џџ -џџ “The superior man is one who cultivates himself with seriousness (ching).” Tzu-lu said, “Is that all?” Confucius said, “He cultivates himself so as to give the common people security and peace.” Tzu-lu said, “Is that all?” Confucius said, “He cultivates himself so as to give all people security and peace. To cultivate oneself so as to give all people security and peace, even Yao and Shun found it difficult to do.” 15:2. Confucius said, “Tz’u (Tzu-kung), do you suppose that I am one who learns a great dealmind is broad and his heart generous, his body becomes big and is at ease. Therefore the superior man always makes his will sincere. Chu Hsi’s Remark. The above sixth chapter of commentary explains the sincerity of the will. 7. What is meant by saying that cultivation of the personal life depends on the rectification of the mind is that when one is affected by wrath to any extent, his mind will not be correct. When one is affected by fear to any extent, his mind will not be correct. When he is affectџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ !Рџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ4џџџџ569џџџџџџџџBџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџCDEFGHI[џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџSTUVWXYSџџџџiџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџУџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџS;и””S3и””U3и””Z;и””]3и””Y3и””[3и””Y#и””[;и””FCий”]3и””6Sи‘”T3и””V3и””Z;и””S3и””R#и””-Sиl ”C l”Cи”P3и””!Cиш ”Cи”S3и””U#и””R3и””S3и””Cи&”!C!и”W3и””U3и””Y#и””ed by fondness to any extent, his mind will not be correct. When he is affected by worries and anxieties, his mind will not be correct. When the mind is not present, we look but do not see, listen but do not hear, and eat but do not know the taste of the food. This is what is meant by saying that the cultivation of the personal life depends on the rectification of the mind. Chu Hsi’s Remark. The above seventh chapter of commentary explains the rectification of the mind in order to cultivate the personal life. 8. What is meant by saying that the regulation of the family depends on the cultivation of the personal life is this: Men are partial toward those for whom they have affection and whom they love, partial toward those whom they despise and dislike, partial toward those whom they fear and revere, partial toward those whom they pity and for whom they have compassion, and partial toward those whom they do not respect. Therefore there are few people in the world who know what is bad in those whom they l}  џџ2<@5€€@И@}  џџ3@ˆ@@Ш@& {11943940-36DE-11CF-953E-00C0A84029E9}Microsoft Photo Editor 3.0 PhotoЬPуXъАШPуXъАШџџџџ џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџўџџџ'§џџџ§џџџџџџџ§џџџ§џџџ§џџџ§џџџ§џџџџџџџџџџџџџџџџџџџ§џџџџџџџ§џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ45Uџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ§џџџ§џџџ§џџџџџџџџџџџџџџџџџџџџџџџ§џџџџџџџ§џџџџџџџ§џџџ§џџџ§џџџџџџџPQ…џџџџџџџџџџџџVtџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџФџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ~џџџџ R<2џџџџџџџџџџ!ишСџџџџЌR<2џџџџџџџџџџ!ttС+ џџџџS<2џџџџџџџџџџ!ФtС џџџџ S<2џџџџџџџџџџ!(щС, &џџџџ R<2џџџџџџџџџџ!џџџџЌR<2џџџџџџџџџџ!ttС+ џџџџS<2џџџџџџџџџџ!ФtС џџџџ S<2џџџџџџџџџџ!, & }  џџ4 }  џџ5Јdџџdџџ†\(xK–dћџЈdџџdџџd^(xK–dћџЈdџџdџџ\(xK–dћџЈdџџdџџЄ^(xK–dћџЈdџџdџџƒ\(xK–dћџЈdџџdџџˆ^(xK–dћџЈdџџ }  џџ6PуXъАШPуXъАШЩЪџџџџ!џџ }  џџ7џџџџ!џџџџбвгдежџџџџ }  џџ8йклмџџџџ!џџџџнопр }  џџ9 уфхцчшџџџџ!џџџџ! }  џџ:џџ"я№ёђѓєџџџџ!џџџџ }  џџ;!џџџџ$ќ§ўџџџџџ }  џџ< џџџџ!џџџџ&R }  џџ=K–dћџЈdџџ and remembers it?” Tzu-kung replied, “Yes. Is that not true?” Confucius said, “No. I have a thread (i-kuan) that runs through it all.” 15:4. Confucius said, “To have taken no [unnatural] action and yet have the empire well governed, Shun was the man! What did he do? All he did was to make himself reverent and correctly face south [in his royal seat as the ruler].” 15:8. Confucius said, “A resolute scholar and a man of humanity will never seek to live at the expense of injuring humanity. He would rather sacrifice his life in order to realize humanity.” 15:17. Confucius said, “The superior man regards righteousness as the substance of everything. He practices it according to the principles of propriety. He brings it forth in modesty. And he carries it to its conclusion with faithfulness. He is indeed a superior man!” 15:20. Confucius said, “The superior man seeks [room for improvement or occasion to blame] in himself; the inferior man seeks it in others.” 15:22. Confucius said, “The superior man (ruler) does not promote (put in office) a man on the basis of his words; nor does he reject his words because of the man.” 15:23. Tzu-kung asked, “Is there one word which can serve as the guiding principle for conduct throughout life?” Confucius said, “It is the word altruism (shu). Do not do to others what you do not want them to do to you.” 15:28. Confucius said, “It is man that can make the Way great, and not the Way that can make man great.” 15:31. Confucius said, “The superior man seeks the Way and not a mere living. There may be starvation in farming, and there may be riches in the pursuit of studies. The superior man worries about the Way and not about poverty.” 15:32. Confucius said, “When a man’s knowledge is sufficient for him to attain [his position] but his humanity is not sufficient for him to hold it, he will lose it again. When his knowledge is sufficient for him to attain it and his humanity is sufficient for him to hold it, if he does not approach the people with dignity, the people will not respect him. If his knowledge is sufficient for him to attain it, his humanity sufficient for him to hold it, and he approaches the people with dignity, yet does not influence them with the principle of propriety, it is still not good.” 15:35. Confucius said, “When it comes to the practice of humanity, one should not defer even to his teacher.” 15:38. Confucius said, “In education there should be no class distinction.” 15:40. Confucius said, “In words all that matters is to express the meaning.” 16:1. Confove and what is good in those whom they dis-like. Hence it is said, “People do not know the faults of their sons and do not know (are not satisfied with) the bigness of their seedlings.” This is what is meant by saying that if the personal life is not cultivated, one cannot regulate his family. Chu Hsi’s Remark. The above eighth chapter of commentary explains the the cultivation of the personal life in order to regulate the family. 9. What is meant by saying that in order to govern the state it is necxA77ddшPуXъАШPуXъАШ№№№№№№ dМяш№bј Єсш№ ..--__џџшBaveuseessary first to regulate the family is this: There is no one who cannot teach his own family and yet can teach others. Therefore the superior man (ruler) without going beyond his family, can bring education into completion in the whole state. Filial piety is that with which one serves his ruler. Brotherly respect is that with which one serves his elders, and deep love is that with which one treats the multitude. The “Announcement of K’ang” says, “Act as if you were watching over an infant.” If a mother sincerely and earnestly looks for what the infant wants, she may not hit the mark but she will not be far from it. A young woman has never had to learn about nursing a baby before she marries. When the individual families have become humane, then the whole country will be aroused toward humanity. When the individual families have become compliant, then the whole country will be aroused toward compliance. When one man is greedy or avaricious, the whole country will be plunged into disorder. Such is the subtle, incipient activating force of things. This is what is meant by saying that a single word may spoil an affair and a single man may put the country in order. (Sage-emperors) Yao and Shun led the world with humanity and the people followed them. (Wicked kings) Chieh and Chou led the world with violence and the people followed them. 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Tzu-lu, Tseng Hsi, Jan Yu, and Kung-hsi Hua were in attendance. Confucius said, “You think that I am a day or so older than you are. But do not think so. At present you are out of office and think that you are denied recognition. Suppose you were given recognition. What would you prefer?” Tzu-lu promptly replied, “Suppose there is a state of a thousand chariots, hemmed in by great powers, in addition invaded by armies, and as a result drought and famine prevail. Let me administer that state. In three years’ time I can endow the people with courage and furthermore, enable them to know the correct principles.” Confucius smiled at him [with disapproval]. “Ch’iu, how about you?” Jan Yu replied, “Suppose there is a state the sides of which are sixty or seventy li wide, or one of fifty or sixty li”. Let me administer that state. In three years’ time I can enable the people to be sufficient in their livelihood. As to the promotion of ceremonies and music, however, I shall have to wait for the superior man.” “How about you, Ch’ih?” Kung-hsi Hua replied, “I do not say I can do it but I should like to learn to do so. At the services of the royal ancestral temple, and at the conferences of the feudal lords, I should like to wear the dark robe and black cap (symbols of correctness) and be a junior assistant.” [Turning to Tseng Hsi,] Confucius said, “How about you, Tien?” Tseng Hsi was then softly playing the zither. With a bang he laid down the instrument, rose, and said, “My wishes are different from what the gentlemen want to do.” Confucius said, “What harm is there? After all, we want each to tell his ambition.” Tseng Hsi said, “In the late spring, when the spring dress is ready, I would like to go with five or six grown-ups and six or seven young boys to bathe in the I River, enjoy the breeze on the Rain Dance Altar, and then return home singing.” Confucius heaved a sigh and said, “I agree with Tien.” 12:1. Yen Yuan asked about humanity. Confucius said, “To master oneself and return to propriety is humanity. If a man (the ruler) can for one day master himself and return to propriety, all under heaven will return to humanity. To practice humanity depends on oneself. Does it depend on others?” Yen Yuan said, “May I ask for the detailed items?” Confucius said, “Do not look at what is contrary to propriety, do not listen to what is contrary to propriety, do not speak what is contrary to propriety, and do not make any movement which is contrary to propriety.” Yen Yuan said, “Although I am not intelligent, may I put your saying into practice.” 12:2. Chung-kung asked about humanity. Confucius said, “When you go abroad, behave to everyone as if you were receiving a great guest. Employ the people as if you were assisting at a great sacrifice. Do not do to others what you do not want them to do to you. Then there will be no complaint against you in the state or in the family (the ruling clan).” Chung-kung said, “Although I am not intelligent, may I put your saying into practice.” 12:5. Ssu-ma Niu, worrying, said, “All people have brothers but I have none.” Tzu-hsia said, “I have heard [from Confucius] this saying: ‘Life and death are the decree of Heaven (ming); wealth and honor depend on Heaven. If a superior man is reverential (or serious) without fail, and is respectful in dealing with others and follows the rules of propriety, then all within the four seas (the world) are brothers.’ What МGMMdZџџџџМGMMdDZџџџџМGMMdZџџџџМGMMd,ZџџџџМGMMdZџџџџМGMMdCZџџџџМGMMdZџџџџМGMMdУZџџџџМGMMdZџџџџМGMMdDZџџџџМGMMdZџџџџМGMMd>ZџџџџМGMMdZџџџџМGMMdEZџџџџМGMMdZџџџџМGMMdHZџџџџМGMMdZџџџџМGMMdFZџџџџМGMMdZџџџџМGMMdBZџџџџМGMMdZџџџџМGMMd?ZџџџџМGMMdZџџџџМGMMd1ZџџџџМGMMdZџџџџМGMMd?ZџџџџМGMMdZџџџџМGMMd–ZџџџџМGMMdZџџџџМGMMdGZџџџџМGMMdZџџџџМGMMdKZџџџџМGMMdZџџџџМGMMdIZџџџџМGMMdZџџџџМGMMdHZџџџџМGMMdZџџџџМGMMdMZџџџџМGMMdZџџџџМGMMdOZџџџџМGMMdZџџџџМGMMd”ZџџџџМGMMdZџџџџМGMMdKZџџџџМGMMdZџџџџМGMMdЯZџџџџМGMMdFZџџџџМGMMdрGZџџџџМGMMdZџџџџМGMMdZџџџџМGMMdMMdZџџџџXъАЬџџџџџџ џџџџ+џџџџџџџџџџџџџџ PуXъф§Ьџџџџџџџџџџќ*џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ:џџџџ џџџџџџџџџџџџџџ>Ь™ьџџџџџџ;џџџџ џџџџџџџџџџџџџџ?dZџџџџМGMMdPуXъф§Ьџџџџџџ џџџџ+џџџџџџџџџџџџџџ XъАЬџџџџџџџџџџР*џџџџџџd; the inferior man is proud but not dignified.” 13:27. Confucius said, “A man who is strong, resolute, simple, and slow to speak is near to humanity.” 13:29. Confucius said, “When good men have instructed the people [in morals, agriculture, military tactics] for seven years, they may be allowed to bear arms.” 13:30. Confucius said, “To allow people to go to war without first instructing them is to betray them.” FormalScrp421 BTџџџџџџџџPуЬЭ§ьџџџџџџ<џџџџ џџџџџџџџџџџџџџ@Ь™ьџџџџџџ=џџџџ џџџџџџ!џџArial"!џџTimes New Roman!џџAlbertus (W1)"џџN"Albertus Xb (W1)"џџN"Antique Olv (W1)"џџN"Arial (W1)"џџCG Omega (W1)"џџN"CG Times (W1)џџN"Clarendon Cd (W1)џџN"Coronet (W1)BџџN"Courier (W1)1џџN"Garamond (W1)џџN"Letter Gothic (W1)1џџN"Line Printer (W1)1џџFMarigold (W1)BџџN"SymbolџџTimes New (W1)џџUnivers (W1)"џџN"Univers Cd (W1)"џџN"WingdingsџџMarlettџџArial CEю"џџArial CYRЬ"џџArial GreekЁ"џџArial TURЂ"џџArial BalticК"џџCourier New1џџCourier New CEю1џџCourier New CYRЬ1џџCourier New GreekЁ1џџCourier New TURЂ1џџCourier New BalticК1џџLucida Console1џџLucida Sans Unicode"џџTimes New Roman CEюџџTimes New Roman CYRЬџџTimes New Roman GreekЁџџTimes New Roman TURЂџџTimes New Roman BalticКџџVerdana"џџArial Black"џџComic Sans MSBџџImpact"џџGeorgiaџџFranklin Gothic Medium"џџPalatino LinotypeџџTahoma"џџTrebuchet MS"џџWebdingsџџEstrangelo EdessaBџџGautamiџџLathaџџMangalџџMV BoliџџRaaviџџShrutiџџTungaџџSylfaenџџMicrosoft Sans Serif"џџMap SymbolsџџArial Narrow"џџBook AntiquaџџBookman Old StyleџџCentury Gothic"џџGaramondџџHaettenschweiler"џџMonotype CorsivaBџџMS OutlookџџWingdings 2џџWingdings 3џџLetter Gothic MT2џџCentury SchoolbookџџTimes New Roman MT Extra BoldџџFordLineDraw"џџMandarinDRџџBrushScript BTBџџBrush455 BTBџџBrush738 BTџџCommercialScript BTBџџStencilDEEџџMS Mincho1џџ@MS Mincho1џџMS PMinchoџџ@MS PMinchoџџwill be successful. And if one is generous, one will be able to enjoy the service of others.” 17:8. Confucius said, “Yu (Tzu-lu), have you heard about the six virtues and the six obscurations?” Tzu-lu replied, “I have not.” Confucius said, “Sit down, then. I will tell you. One who loves humanity but not learning will be obscured by ignorance. One who loves wisdom but not learning will be obscured by lack of principle. One who loves faithfulness but not learning will be obscured by heartlessness. One who loves uprightness but not learning will be obscured by violence. One who loves strength of character but not learning will be obscured by recklessness.” 17:9. Confucius said, “My young friends, why do you not study the odes? The odes can stimulate your emotions, broaden your observation, enlarge your fellowship, and express your grievances. They help you in your immediate service to your parents and in your more remote service to your rulers. They widen your acquaintance with the names of birds, animals, and plants.” 17:19. Confucius said, “I do not wish to say anything.” Tzu-kung said, “If you do not say anything, what can we little disciples ever learn to pass on to others?” Confucius said, “Does Heaven (T’ien, Nature) say anything? The four seasons run their course and all things are produced. Does Heaven say anything?” 17:23. Tzu-lu asked, “Does the superior man esteem courage?” Confucius said, “The superior man considers righteousness as the most important. When the superior man has courage but no righteousness, he becomes turbulent. When the inferior man has courage but no righteousness, he becomes a thief.” 18:6. Ch’ang-chi and Chieh-ni were cultivating their fields together. Confucius was passing that way and told Tzu-lu to ask them where the river could be forded. Ch’ang-chi said, “Who is the one holding the reins in the carriage?” Tzu-lu said, “It is K’ung Ch’iu (Confucius).” “Is he the K’ung Ch’iu of Lu?” “Yes.” “Then he already knows where the river can be forded!” Tzu-lu asked Chieh-ni. Chieh-ni said, “Who are you, sir?” Tzu-lu replied, “I am Chung-yu (name of Tzu-lu).” “Are you a follower of K’ung Ch’iu of Lu?” “Yes.” Chieh-ni said, “The whole world is swept as though by a torrential flood. Who can change it? As for you, instead of following one who flees from this man or that man, is it not better to follow those who flee the world altogether?” And with that he went on covering the seed without stopping. Tzu-lu went to Confucius and told him about their conversation. Confucius said ruefully, “One cannot herd with birds and beasts. If I do not associate with mankind, with whom shall I associate? If the Way prevailed in the world, there would be no need for me to change it.” 19:6. Tzu-hsia said, “To study extensively, to be steadfast in one’s purpose, to inquire earnestly, and to reflect on what is at hand (that is, what one can put into practice)—humanity consists in these.” 19:7. Confucius said, “The hundred artisans work in their works to perfect their craft. The superior man studies to reach to the utmost of the Way.” 19:13. Tzu-hsia said, “A man who has energy to spare after studying should serve his state. A man who has energy to spare after serving his state should study.” 19:24. Shu-sun Wu-shu slandered Chung-ni (Confucius). Tzu-kung said, “It is no use. Chung-ni cannot be slandered. Other worthies are like mounds or small hills. You can still climb over them. Chung-ni, however, is like the sun and the moon that cannot be climbed over. Although a man may want to shut his eyes to the sun and the moon, what harm does it do to them? It would only show in large measure that he does not know his own limitations.” The Great Learning Chu Hsi’s Remark. Master Ch’eng I said, “The Great Learning is a surviving work of the Confucian school and џџџџџџџџ.Ь™ьџџџџџџ +џџџџ џџџџџџџџџџџџџџ/GreenRedџџџџџџџџџџџGreenџџџџџџџџџџџBlueџџџџџџџџџџџCyanџџџџџџ Ц ЦMagentaџџџџџџј€ј€YellowџџџџџџџўџўDark Cyan€€џџ##llџџ##ll€€€€сш№ ..--__Rl lдPуАPуАф§ЬPуXъАШPуXъАШ‚і^џ,PуАPуАф§ЬPуXъАШPуXъАШІ№OќњўСџPуАPуАф§ЬPуXъАШPуXъАШЩыQћЇўАџPуАPуАф§ЬPуXъАШPуXъАШ47мPуАPуА\(xK–dћџЈdџџdџџxџџџџМGMMdNormalџџџџџџџџџџџџџџџџџџџџџџ\](xK–dћџЈdџџdџџ№џџ џџМGMMdTitle\џџџџџџџџџџџџџџџџџџ]^(xK–dћџЈdџџdџџxџџџџМGMMdBody Text\џџџџџџџџџџџџџџџџџџ^_№<(xK–dћџЈdџџdџџ џџџџМGMMdheading 1\\џџџџџџџџџџџџџџ_cdd(xK–dћџЈdџџdџџxџџџџМGMMdNormal (Web)\џџџџџџџџџџџџџџџџџџc @Lџџ €Lџџ €LТ’Р‘@– RА у Ю”@Bd”B" РЌ<”8B Р“o”B РR №”BR РKў”DB Рџ—”B РJ ”J2 РZс”E* РTь”@2 Р$L”I" Р7&”B2 РnЙ”H2 РXх”E" РФ ”>" Р4-”F" РKџ”6R РWч”:R РrА”R РŽ y”B РJ ”8B РC”&R Рh”B РJ ”1B РlН”.R РI”@ Р”D’ Р…‹”8’ Р†”ф§ЬPуXъАШPуXъАШм PуАPуАф§ЬPуXъАШPуXъАШšљ*ЎџPуАPуАф§ЬPуXъАШPуXъАШВ IšPуАPуАф§‚ƒ„Ђ‡ˆŠ9‹ŒŽё‘’“”ž—§џџџ˜™š›R ŸaТџџџџЃЄЊІЇЈЉЋЌГ­ЎЏДБВЗЕ§џџџЖИЙФЛМНОПСУіЧХШЦюЩЫЪЬЭдЮЯабвгрежзийклмноыстуфхцчшщъьэђя№ё[ѓєѕїјњВћ§ќўџЬPуXъАШPуXъАШ Mь+ЬPуАPуАф§ЬPуXъАШPуXъАШ џџ @4џџ €>џџ @#џџ €5џџ Р5џџ 6џџ €6џџ Р>џџ €#џџ Р7џџ 8џџ @8џџ Р8џџ ?џџ Р#џџ :џџ @:џџ €:џџ ;џџ @?џџ $џџ @<џџ €<џџ Р<џџ @=џџ €?џџ @$џџ €>џџ Р>џџ ?џџ €?џџ Р?џџ €$џџ Р@џџ Aџџ @Aџџ РAџџ @џџ Р$џџ Cџџ @Cџџ €Cџџ Dџџ @@џџ %џџ @Eџџ €Eџџ РEџџ @Fџџ €@џџ @%џџ €Gџџ РGџџ Hџџ €Hџџ Р@џџ €%џџ РIџџ Jџџ @Jџџ РJџџ @Eџџ Р%џџ Lџџ @Lџџ €Lџџ Mџџ €Eџџ &џџ @Nџџ €Nџџ РNџџ @Oџџ РEџџ @&џџ €Pџџ РPџџ Qџџ €Qџџ Fџџ €&џџ РRџџ Sџџ @Sџџ РSџџ @‡џџ@Fџџ ^џџ Aџџ Рџџ}  џџAESRI AMFM ElectricB РЧ №}џџшџџ XъАЬџџџџџџ џџџџ+џџџџџџџџџџџџџџ PуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ6џџџџ џџџџџџџџџџџџџџ:Ь™ьџџџџџџ7џџџџ џџџџџџџџџџџџџџ;џџџџ}  џџDйклмџџџџ!џџџџнопрB РЧ №}џџ уфхцчшџџџџ!џџџџ!}  џџEџџ"я№ёђѓєџџџџ!џџџџB РЧ №}љњџџџџ!џџџџ$ќ§ўџџџџџРBџџ@`џџ џџџџ!џџџџ&џџџџџџџџ/џџџџџџfishes leap in the deep.’ This means that [the Way] is clearly seen above and below. The Way of the superior man has its simple beginnings in the relation between man and woman, but in its utmost reaches, it is clearly seen in heaven and on earth.” Chu Hsi’s Remark. “The above twelfth chapter contains the words of Tzu-ssu, which are meant to clarify and elaborate on the idea of chapter 1 that the Way cannot be departed from. In the following eight chapters, he quotes Confucius here and there to clarify it.” 13. Confucius said, “The Way is not far from man. When a man pursues the Way and yet remains away from man, his course cannot be considered the Way. The Book of Odes says, “In hewing an axe handle, in hewing an axe handle, the pattern is not far off.’ If we take an axe handle to hew another axe handle and look askanџџџџ§џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ§џџџ #џџџџџџџџџџџџџџџџџџџџџџџџџџџџ3§џџџ !:џџџџ$%&'()*+,-./012>5§џџџ6789=;Џ>B?@A„CDENGHIJKLMЂOPQRSTUVWXYZF\]^_`abcdefghijklmopwqrstuv4xyz}§џџџ~€PуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ ,џџџџ џџџџџџџџџџџџџџ0Ь™ьџџџџџџ -џџџџ џџџџџџџџџџџџџџ1€€Wingdings 3џџCoronet (W1)BџџClarendon Condensed (W1)џџBookman џџApple ChanceryBџџHoefler Text Ornaments џџEdwardian Script ITCB џџVivaldiB џџViner Hand ITCBџџVladimir ScriptBџџBradley Hand ITCBџџFrench Script MTBџџMatisse ITCR џџPapyrusBџџAndyBџџBeesknees ITCR  џџChillerRџџEnviroRџџForteB џџFreestyle ScriptB џџGaramondџџImprint MT ShadowRџџInformal RomanB џџKunstler ScriptB џџLucida HandwritingBџџOld English Text MTB џџParade €-џџ Р=џџ €"џџ Р.џџ /џџ @/џџ Р/џџ >џџ Р"џџ 1џџ @1џџ €1џџ 2џџ @>џџ #џџ @3џџ €3џџ Р3џџ @4џџ €>џџ @#џџ €5џџ Р5џџ 6џџ €6џџ Р>џџ €#џџ Р7џџ 8џџ @8џџ Р8џџ ?џџ Р#џџ :џџ @:џџ €:џџ ;џџ @?џџ $џџ @<џџ €<џџ Р<џџ @=џџ €?џџ @$џџ €>џџ Р>џџ ?џџ €?џџ Р?џџ €$џџ Р@џџ Aџџ @Aџџ РAџџ @џџ Р$џџ Cџџ @Cџџ €Cџџ Dџџ @@џџ %џџ @Eџџ €Eџџ РEџџ @Fџџ €@џџ @%џџ €Gџџ РGџџ Hџџ €Hџџ Р@џџ €%џџ РIџџ Jџџ @Jџџ РJџџ @Eџџ Р%џџ Lџџ @Lџџ €Lџџ Mџџ €Eџџ &џџ @Nџџ €Nџџ РNџџ @Oџџ РEџџ @&џџ €Pџџ РPџџ Qџџ €Qџџ Fџџ €&џџ РRџџ Sџџ @Sџџ РSџџ @‡џџ@Fџџ ^џџ Aџџ РџџLexmark T522LPT1:  @@xџџџџМGMMdџџџџ(xK–dћџЈdџџdџџууууContents^tIndex ,^>;^>^=.^> , C:\PM65\RSRC\UKENGLSHџџџџџџџџAШ№№№№№№ dМяш№bј Єсш№ ..--__ќџтџ 9 BTBџџStencilDEEџџMS Mincho1ho heads a state or a family and is devoted to wealth and its use must have been under the influence of an €(џџ XъАЬџџџџџџ џџџџ+џџџџџџџџџџџџџџ PуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџџџџџџџџџ‰џџџџџџџџџџџџŠ‹џџџџŽ•џџџџРџџџџџџџџџџџџџџџџнџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџСУџџџџиХбџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџвгдежзиџџџџџџџџџџџџџџџџопюстуфхчџџџџьџџџџџџџџџџџџџџџџ2џџџџ№џџџџёђѓєѕїџџџџ џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ>џџџџ џџџџџџџџџџџџџџBЬ™ьџџџџџџ?џџџџ џџџџџџџџџџџџџџCџџ @Aџџ РAџџ €BџџPуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ@џџџџ џџџџџџџџџџџџџџDЬ™ьџџџџџџ Aџџџџ џџџџџџџџџџџџџџEџџМGMMdZџџџџМGMMdKZџџto do. In the concluding feast, honored places were given people with white hair, so as to follow the order of seniority. To occupy places of their forefathers, to practice their rites, to perform their music, to reverence those whom they honored, to love those who were dear to them, to serve the dead as they were served while alive, and to serve the departed as they were served while still with us: this is the height of filial piety. “The ceremonies of sacrifices to Heaven and Earth are meant for the service of the Lord on High, and the ceremonies performed in the ancestral temple are meant for the service of ancestors. If one understands the ceremonies of the sacrifices to Heaven and Earth and the meaning of the grand sacrifice and the autumn sacrifice to xA77ddшPуXъАШPуXъАШ№№№№№№ dМяш№bј Єсш№ ..--__ќџтџ 9 PуXъф§Ьџџџџџџџџџџ+џџџџџџB џџшPepita MTBџџPlacard Condensed" џџPristinaBџџRage ItalicBџџRockwell џџSnap ITCR  џџBaskerville Old FaceџџBrush Script MTBџџElephant   џџшFine HandBџџGoudy Old Style џџHarlow Solid ItalicR џџHarringtonR џџLucida CalligraphyBџџMercurius Script MT BoldџџMonotype CorsivaBџџPalace Script MTB џџParchmentBџџRansomR  џџScript MT BoldB џџWide Latin џџAlmanac MTџџMatura MT Script CapitalsBџџSerpentineDBol"  џџArakawaџџшZirkonџџшBambooџџшChina TownџџшChow FunџџшDael CalligraphyџџшFar East" rџџHancockџџшHeadhunterџџшJapan" џџJapaneseџџшKarate" џџKellyAnnGothicџџшKilligraphyџџшLantfnaskџџшLoggerџџшMaelџџшNeonџџшNinjasџџшNixonџџxOhio Script" rџџPaintyPaintџџшQUAKEџџшQuigleyWigglyџџшRabbitEarsџџАRasstapp 1.0џџшSamurai" џџShanghaiџџTengwar CursiveџџWest SideџџшYeeHawџџшArial Narrow"  џџArial Unicode MS" џџBatangџџџџ €Qџџ Fџџ €&џџ РRџџ Sџџ @Sџџ РSџџ @‡џџ@Fџџ ^џџ Aџџ Рџџ}  џџAESRI AMFM ElectricB РЧ №}џџшџџ XъАЬџџџџџџ џџџџ+џџџџџџџџџџџџџџ PуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ6џџџџ џџџџџџџџџџџџџџ:Ь™ьџџџџџџ7џџџџ џџџџџџџџџџџџџџ;џџџџ}  џџDйклмџџџџ!џџџџнопрB РЧ №}џџ уфхцчшџџџџ!џџџџ!}  џџEџџ"я№ёђѓєџџџџ!џџџџB РЧ №}љњџџџџ!џџџџ$ќ§ўџџџџџРBџџ@`џџ џџџџ!џџџџ&џџџџџџџџ/џџџџџџfishes leap in the deep.’ This means that [the Way] is clearly seen above and below. The Way of the superior man has its simple beginnings in the relation between man and woman, but in its utmost reaches, it is clearly seen in heaven and on earth.” Chu Hsi’s Remark. “The above twelfth chapter contains the words of Tzu-ssu, which are meant to clarify and elaborate on the idea of chapter 1 that the Way cannot be departed from. In the following eight chapters, he quotes Confucius here and there to clarify it.” 13. Confucius said, “The Way is not far from man. When a man pursues the Way and yet remains away from man, his course cannot be considered the Way. The Book of Odes says, “In hewing an axe handle, in hewing an axe handle, the pattern is not far off.’ If we take an axe handle to hew another axe handle and look askanhem, according to their natural capacity. Hence the tree that is well taken care of is nourished and that which is about to fall is overthrown. The Book of Odes says, ‘The admirable, amiable prince displayed conspicuously his excellent virtue. He put his people and his officers in concord. And he received his emolument from Heaven. It protected him, assisted him, and appointed him king. And Heaven’s blessing came again and again. Therefore he who possesses great virtue will surely receive the appointment oџџџџџџџџџџџџџџџџлџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџАБВЙџџџџџџџџџџџџџџџџџџџџџџџџКЛФџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ<џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџмнопр3тухџџџџцчшщъы5џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџf Heaven.” 18. Confucius said, “King Wen was indeed the only one without sorrow! He had King Chi for father and King Wu for son. His father laid the foundation of [the great work of the Chou dynasty] and his son carried it on. King Wu continued the enterprise of King T’ai, King Chi, and King Wen. Once he buckled on his armor [and revolted against wicked King Chou of Shang], the world came into his possession, and did not personally lose his great reputation throughout the empire. In honor he was the Son of Heaven, and in wealth he owned all within the four seas. Temple sacrifices were made to him, and his descendants preserved the sacrifices to him. “King Wu received Heaven’s Mandate to rule in his old age. Duke Chou carried to completion the virtue of King Wen and King Wu. He honored T’ai and Chi with the posthumous title of king. He sacrificed to the past reigning dukes of the house with imperial rites. These rites were extended to the feudal lords, great officers, officers, and the common people. If the father was a great officer, and the son a minor officer, when the father died, he was buried with the rite of a great officer but afterward sac Јџџџџџџџџџџџџџџ сш№шс@BatangџџCenturyџџCentury Gothic"  џџHaettenschweiler"  џџMS Mincho1 џџ@MS Mincho1 џџSimSunџџ@SimSunџџTrebuchet MS"  џџPablo LETџџNews702 BT џџKeystrokeџџEngrvrsOldEng BTBџџTypoUpright BTBџџHumanst521 BTancestors, it would be as easy to govern a kingdom as to look at one’s palm.” 20. Duke Ai” asked about government. Confucius said, “The governmental measures of King Wen and King Wu are spread out in the records. With their kind of men, government will flourish. When their kind of men are gone, their government will come to an end. When the right principles of man operate, the growth of good government is rapid, and when the right principles of soil operate, the growth of vegetables is rapid. Indeed, government is comparable to a fast-growing plant. Therefore the conduct of government depends upon the men. The right men are obtained by the ruler’s personal character. The cultivation of the person is to be done through the Way, and the cultivation of the Way is to be done through humanity. Humanity (jen) is [the distinguishing characteristic of man, and the greatest application of it is in being affectionate toward relatives. Righteousness is the principle of setting things right and proper, and the g masses. To inspect them daily and examine them monthly and to reward them according to the degree of their workmanship—this is the way to encourage the various artisans. To welcome them when they come and send them off when they go and to commend the good among them and show compassion to the incompetent—this is the way to show tenderness to strangers from far countries. To restore lines of broken succession, to revive states that have been extinguished, to bring order to chaotic states, to support those "  џџCharlesworthRџџBernhardMod BT џџLithographџџшAvantGarde Md BT"  џџPTBarnum BTRstates that are in danger, to have fixed times for their attendance at court, and to present them with generous gifts while expecting little when they come—this is the way to extend kindly and awesome influence on the feudal lords. “There are nine standards by which to govern the empire, its states, and the families, but the way by which they are followed is one. In all matters if there is preparation they will succeed; if there is no preparation, they will fail. If what is to be said is determined beforehand, there will be no stumbling. If the business to be done is determined beforehand, there will be no difficulty. If action to be taken is determined beforehand, there will be no trouble. And if the way to be pursued is determined beforehand, there will be no difficulties. If those in inferior positions do not have the confidence of their superiors, they will not be able to govern the people. There is a way to have the confidence of the superiors: If one is not trusted by his friends, he will not have the confidence of his superiors. There is a way to be trusted by one’s friends: If one is not obedient to his parents, he will not be trusted by his friends. There is a way to obey one’s parents: If one examines himself and finds himself to be insincere, he will not be obedient to his parents. There is a way to be sincere with oneself: If one does not understand what is good, he will not be sincere with himself. Sincerity is the Way of Heaven. To think how to be sincere is the way of man. He who is sincere is one fucius said, “When a man’s father is alive, look at thXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуXъф§Ьџџџџџџџџџџ+џџџџџџ џџEmbassy BTB џџZurich BlkEx BT" џџZurich Ex BT" џџOzHandicraft BTBџџGoudyHandtooled BTRџџDauphin џџOCR-A BT1 џџEngrvrsOldEng Bd BTBџџSerifa BT џџPosterBodoni BT  џџFutura Lt BT"  џџFuturaBlack BTR  џџBremen Bd BTR џџAmerType Md BT џџCommonBullets" џџVictorianDRџџMandarinDR џџThunderbird BTR  џџTechnicalB џџFreehand591 BTBџџFreehand471 BTBџџGoudyOlSt BTџџџџџџџџXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ4џџџџ џџџџџџџџџџџџџџ8Ь™ьџџџџџџ5џџџџ џџџџџџџџџџџџџџ9џџџџџџџџIџџМGMMdZџџџџМGMMdKZџџXъАЬџџџџџџџџџџ+џџџџџџџџџџџџџџPуXъф§Ьџџџџџџџџџџ+џџџџџџџџџџџџџџPуЬЭ§ьџџџџџџ!Bџџџџ џџџџџџџџџџџџџџFЬ™ьџџџџџџ"Cџџџџ џџџџџџџџџџџџџџGGMMdZџџџџМGMMdKZџџџџTSи”Cиа”O3иаФ”X#и””U3и””Y3и””S3и””W3и””=CиМ”Cиа”O3иаФ”a#и””\#и””]3и””_#и””\;и””^3и””O;и””&Sих ”Cиа”R3и””R3и””[3и””Z3и””X3и””_3и””X3и””X3и””]3и””[3и””X;и””R+и””X3и””V3и””[3и””LSиЯ”Cи”M3иаФ”V#и””X3и””Z3и””# l”T3и””W3и””U#и””Y3и””V3и””U#и””X3и””V3и””W3и””+Sиэ ”Cиа”P3иаФ”Y3и””X#и””Q#и””Z3и””V#и””V3и””X#и””U3и””DSи3”Cиа”S3и””T3и””V3и””Y3и””R3и””&Sи ”Cи”Q3иаФ”V#и””U3и””Q#и””W+и””Y3и””P#и””Z3и””W3и””Q3и””Y+и””Y3и””\3и””V+и””W#и””P+и””R3и””T3и””V3и””Z3и””X3и””#€D”*Sиќ ”Cиа”M3иаФ”P3и””S#и””Q;и””[;и””Q3и””X3и””U3и””V;и””\3и””+Cиk ”Cиа”N+иаФ”X;и””W3и””W;и””S#и””X;и””U3и””T;и””T#и”” џџVikingBџџSouvenir Lt BT џџSerifa Th BTџџKabel Ult BT" џџAvantGarde Bk BT"  џџBrush738 BTBџџZapfEllipt BT џџCopprplGoth Bd BT"џџBernhardFashion BTR џџCalligraph421 BTBџџCroissantDR џџAllegro BTR  џџOldTowneNo536DџџFormal436 BTBџџRibbon131 Bd BTBџџBenguiat Bk BT џџOCR-B-10 BT1  џџParkAvenue BTBџџBankGothic Md BT" џџEnglish111 Adagio BTB џџKabel Bk BT"  џџEnglish111 Vivace BTB џџLithographLightR џџFutura Md BT"  џџCenturyOldst BTџџBrush455 BTB џџStaccato222 BTB џџOrbit-B BTR џџKeypunchR џџFutura XBlk BT" џџBrushScript BTBџџSwiss911 XCm BT" џџ?џџ Р#џџ :џџ @:џџ €:џџ ;џџ @?џџ $џџ @<џџ €<џџ Р<џџ @=џџ €?џџ @$џџ €>џџ Р>џџ ?џџ €?џџ Р?џџ €$џџ Р@џџ Aџџ @Aџџ РAџџ @џџ Р$џџ Cџџ @Cџџ €Cџџ Dџџ @@џџ %џџ @Eџџ €Eџџ РEџџ @Fџџ €@џџ @%џџ €Gџџ РGџџ Hџџ €Hџџ Р@џџ €%џџ РIџџ Jџџ @Jџџ РJџџ @Eџџ Р%џџ Lџџ @Lџџ €Lџџ Mџџ €Eџџ &џџ @Nџџ €Nџџ РNџџ @Oџџ РEџџ @&џџ €Pџџ РPџџ Qџџ €Qџџ Fџџ €&џџ РRџџ Sџџ @Sџџ РSџџ @‡џџ@Fџџ ^џџ Aџџ РџџLexmark T522LPT1:  @@xџџџџМGMMdџџџџ(xK–dћџЈdџџdџџууууContents^tIndex ,^>;^>^=.^> , C:\PM65\RSRC\UKENGLSHxA77ddшPуXъАШPуXъАШ№№№№№№ dМяш№bј Єсш№ ..--__ќџтџ 9 PуXъф§Ьџџџџџџџџџџ+џџџџџџwork. In the following ten chapters, Tzu-ssu quotes Confucius in order fully to develop the meaning of this chapter.” 2. Chung-ni (Confucius) said, “The superior man [exemplifies] the Mean (chung-yung). The inferior man acts contrary to the Mean. The superior man [exemplifies] the Mean because, as a superior man, he can maintain the Mean at any time. The inferior man [acts contrary to] the Mean because, as an inferior man, he has no caution.” 3. Confucius said, “Perfect is the Mean. For a long time few people have been able to follow it.” 4. Confucius said, “I know why the Way is not pursued. The intelligent go beyond it and the stupid do not come up to it. I know why the Way is not understood.” The worthy go beyond it and the unworthy do not come up to it. There is no one who does not eat and drink, but there are few who can really know flavor.” 5. Confucius said, “Alas! How is the Way not being pursued!” 6. Confucius said, “Shun was indeed a man of great wisdom! He loved to question others and to examine their words, however ordinary. He concealed what was bad in them and displayed what was good. He took hold of their two extremes, took the mean between them, and applied it in his dealing with the people. This was how he became Shun (the sage-emperor).” 7. Confucius said, “Men all say, ‘I am wise’; but when driven forward and taken in a net, a trap, or a pitfall, none knows how to escape. Men all say, ‘I am wise’; but should they choose the course of the Mean, they are not able to keep it for a round month.” 8. Confucius said, “Hui” was a man who chose the course of the Mean, and when he got hold of one thing that was good, he clasped it firmly as if wearing it on his breast and never lost it.” 9. Confucius said, “The empire, the states, and the families can be put in order. Ranks and emolument can be declined. A bare, naked weapon can be tramped upon. But the Mean cannot [easily] be attained.” 10. Tzu-lu” asked about strength. Confucius said, “Do you mean the strength of the South, the strength of the North, or the strength you should cultivate yourself? To be genial and gentle in teaching others and not to revenge unreasonable conduct—this is the strength of the people of the South. The superior man lives by it. To lie under arms and meet death without regret—this is the strength of the people of the North. The strong man lives by it. Therefore the superior man maintains harmony [in his nature and conduct] and does not waver. How unflinching is his strength! He stands in the middle position and does not lean to one side. How unflinching is his strength! When the Way prevails in the state, [if he enters public life], he does not change from what he was in private life. How unflinching is his strength! When the Way does not prevail in the state, he does not change even unto death. How unflinching is his strength!” 11. “There are men who seek for the abstruse, and practice wonders. Future generations may mention them. But that is what I will not do. There are superior men who act in accordance with the Way, but give up when they have gone half way. But I can never give up. There are superior men who are in accord with the Mean, retire from the world and are unknown to their age, but do not regret. It is only a sage who can do this.” 12. “The Way of the superior man functions everywhere and yet is hidden. Men and women of simple intelligence can share its knowledge; and yet in its utmost reaches, there is something which even the sage does not know. Men and women of simple intelligence can put it into practice; and yet in its utmost reaches there is something which even the sage is not able to put into practice. Great as heaven and earth are, men still find something in them with which to be dissatisfied. Thus with [the Way of] the superior man, if one speaks of its greatness, nothing in the world can contain it, and if one speaks of its smallness, nothing in the world can split it. 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Therefore the superior man always makes his will sincere. Chu Hsi’s Remark. The above sixth chapter of commentary explains the sincerity of the will. 7. What is meant by saying that cultivation of the personal life depends on the rectification of the mind is that when one is affected by wrath to any extent, his mind will not be correct. When one is affected by fear to any extent, his mind will not be correct. When he is affectџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ !Рџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ4џџџџ569џџџџџџџџBџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџCDEFGHI[џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџSTUVWXY{џџџџiџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџУџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџed by fondness to any extent, his mind will not be correct. When he is affected by worries and anxieties, his mind will not be correct. When the mind is not present, we look but do not see, listen but do not hear, and eat but do not know the taste of the food. This is what is meant by saying that the cultivation of the personal life depends on the rectification of the mind. Chu Hsi’s Remark. The above seventh chapter of commentary explains the rectification of the mind in order to cultivate the personal life. 8. What is meant by saying that the regulation of the family depends on the cultivation of the personal life is this: Men are partial toward those for whom they have affection and whom they love, partial toward those whom they despise and dislike, partial toward those whom they fear and revere, partial toward those whom they pity and for whom they have compassion, and partial toward those whom they do not respect. Therefore there are few people in the world who know what is bad in those whom they l}  џџDB РЧ №}16xџџџџМGMMdџџџџ(xK–dћџЈdџџdџџove and what is good in those whom they dis-like. Hence it is said, “People do not know the faults of their sons and do not know (are not satisfied with) the bigness of their seedlings.” This is what is meant by saying that if the personal life is not cultivated, one cannot regulate his family. Chu Hsi’s Remark. The above eighth chapter of commentary explains the the cultivation of the personal life in order to regulate the family. 9. What is meant by saying that in order to govern the state it is nec}  џџEB РЧ №}17xџџџџМGMMdџџџџ(xK–dћџЈdџџdџџ‘ƒ§џџџ…†‡ˆ‰Š‹ŒŽ–р’“”š•д—˜™­›œžŸ ЁЊЃЄЅІЇЈЉвЋЌ­ЎЏАБеГДЕЖЗИЙКЛМНОПРСТУФХЦЧШЩЪЫЬЭЮЯабвгяєжзийклмнопрстуфхцАџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџ№ёђ pѕіїјљњћќ§ўzGoudy Old StyleџџGoudy StoutџџHarlow Solid ItalicRџџHarringtonRџџHigh TowџџџџџџџџPуЬЭ§ьџџџџџџ!Bџџџџ џџџџџџџџџџџџџџFЬ™ьџџџџџџ"Cџџџџ џџџџџџџџџџџџџџGџџ Рaџџ џџ @џџ (1 Јџџџџџџџџџџџџџџ сш№шсш№ш€€ўўLexmark C510 PS3Lexmark C510 PS3LPT1:  @@xџџџџМGMMdџџџџ(xK–dћџЈdџџdџџууууContents^tIndex ,^>;^>^=.^> , C:\PM65\RSRC\UKENGLSHxA77ddшPуXъАШPуXъАШ№№№№№№ dМяш№bј Єсш№ ..--__ќџтџ 9 @@џџ €%џџ РIџџ Jџџ @Jџџ РJџџ €@џџ Р%џџ Lџџ @Lџџ €Lџџ Mџџ Р@џџ &џџ @Nџџ €Nџџ РNџџ @Oџџ @Eџџ @&џџ €Pџџ РPџџ Qџџ €Qџџ €Eџџ €&џџ РRџџ Sџџ @Sџџ РSџџ џџРEџџ ^џџ Aџџ РџџЬPуXъАШPуXъАШ de what seems perilous while you are cautious in carrying the rest into practice. Then you will have few occasions for regret. When one’s words give few occasions for blame and his acts give few occasions for repentance—there lies his emolument.” 2:24. Confucius said, “It is flattery to offer sacrifice to ancestral spirits other than one’s own. To see what is right and not to do it is cowardice.” 3:3. Confucius said, “If a man is not humane (Jen), what has he to do with ceremonies? If he is not humane, what has he to do with music?” 3:4. Lin Fang asked about the foundation of ceremonies. Confucius said, “An important question indeed! In rituals or ceremonies, be thrifty rather than extravagant, and in funerals, be deeply sorrowful rather than shallow in sentiment.” 3:12. When Confucius er TextџџImprint MT ShadowRџџJokermanRџџJuice ITCRџџKristen ITCBџџKunstler Scriptoffered sacrifice to his ancestors, he felt as if his ancestral spirits were actually present. When he offered sacrifice to other spiritual beings, he felt as if they were actually present. He said, “If I do not participate in the sacrifice, it is as if I did not sacrifice at all.” 3:13. Wang-sun Chia asked, “What is meant by the common saying, ‘It is better to be on good terms with the God of the Kitchen [who cooks our food] than with the spirits of the shrine (ancestors) at the southwest corner of the house’?” Confucius said, “It is not true. He who commits a sin against Heaven has no god to pray to.” 3:17. Tzu-kung wanted to do away with the sacrificing of a lamb at the ceremony in which the beginning of each month is reported to ancestors. Confucius said, “Tz’u! You love the lamb but I love the ceremony.” 3:19. Duke Ting” asked how the ruler should employ his ministers and how the ministers should serve their ruler. Confucius said, “A ruler should employ his ministers according to the principl of Heaven. In being infinite and lasting, it is unlimited. Such being its nature, it becomes prominent without any display, produces changes without motion, and accomplishes its ends without action. The Way of Heaven and Earth may be completely described in one sentence: They are without any doubleness and so they produce things in an unfathomable way. The Way of Heaven and Earth is extensive, deep, high, brilliant, infinite, and lasting. The heaven now before us is only this bright, shining mass; but essary first to regulate the family is this: There is no one who cannot teach his own family and yet can teach others. Therefore the superior man (ruler) without going beyond his family, can bring education into completion in the whole state. Filial piety is that with which one serves his ruler. Brotherly respect is that with which one serves his elders, and deep love is that with which one treats the multitude. The “Announcement of K’ang” says, “Act as if you were watching over an infant.” If a mother sincwhen viewed in its unlimited extent, the sun, moon, stars, and constellations are suspended in it and all things are covered by it. The earth before us is but a handful of soil; but in its breadth and depth, it sustains mountains like Hua and Yiieh without feeling their weight, contains the rivers and seas without letting them leak away, and sustains all things. The mountain before us is only a fistful of straw; but in all the vastness of its size, grass and trees grow upon it, birds and beasts dwell on it,erely and earnestly looks for what the infant wants, she may not hit the mark but she will not be far from it. A young woman has never had to learn about nursing a baby before she marries. When the individual families have become humane, then the whole country will be aroused toward humanity. When the individual families have become compliant, then the whole country will be aroused toward compliance. When one man is greedy or avaricious, the whole country will be plunged into disorder. Such is the subtle, i and stores of precious things (minerals) are discovered in it. The water before us is but a spoonful of liquid, but in all its unfathomable depth, the monsters, dragons, fishes, and turtles are produced in them, and wealth becomes abundant because of it [as a result of transportation]. The Book of Odes says, “The Mandate of Heaven, how beautiful and unceasing. This is to say, this is what makes Heaven to be Heaven. Again, it says, “How shining is it, the purity of King Wen’s virtue! This is to say, this is what makes King Wen what he was. Purity likewise is unceasing. 27. Great is the Way of the sage! Overflowing, it produces and nourishes all things and rises up to the height of heaven. How exceedingly great! [It embraces] the three hundred rules of ceremonies and the three thousand rules of conduct. It waits for the proper man before it can be put into practice. Therefore it is said, “Unless there is perfect virtue, the perfect Way cannot be materialized.” Therefore the superior man honors the moral naBџџLucida BrightџџLucida CalligraphyBџџLucida FaxџџLucida HandwritingBџџLucida Sans"џџLucida Sans Typewriter1џџMagnetoRџџMaiandra GD"џџMatura MT Script CapitalsBџџMistralBџџModern No. 20џџшNiagara EngravedRџџNiagara SolidRџџOCR A Extended2џџOld English Text MTBџџOnyxRџџPalace Script MTBџџPapyrusBџџParchmentBџџPerpetuaџџPerpetua Titling MTџџPlaybillncipient activating force of things. This is what is meant by saying that a single word may spoil an affair and a single man may put the country in order. (Sage-emperors) Yao and Shun led the world with humanity and the people followed them. (Wicked kings) Chieh and Chou led the world with violence and the people followed them. The people did not follow their Ј DллллAdobe Compatibility CMSAdobe Compatibility CMSPageMaker 5.0 RGB DллллAdobe Compatibility CMS Adobe Compatibility CMSPageMaker 5.0 CMYKџџМESRI Enviro Hazard AnalysisџџМESRI Enviro Hazard SitesџџМESRI Hazardous MaterialsџџшESRI Fire Incident NFPAџџшESRI BusinessџџшKartikaџџVrindaџџAlbertus Medium (W1)"џџAlbertus Extra Bold (W1)"џџAntique Olive (W1)"џџCoronet (W1)BџџLetter Gothic (W1)1џџCG Times (W1)џџUnivers (W1)"џџUnivers Condensed (W1)"џџClarendon Condensed (W1)џџGaramond (W1)џџMarigold (W1)BџџCG Omega (W1)"џџHelvetica-Narrow"џџPalatinoџџBookmanџџAvantGarde"џџNewCenturySchlbkџџZapfChanceryBџџZapfDingbatsџџHelvetica-Black"џџHelvetica"џџHelvetica-Light"џџAlbertus MT"џџџџ ШџџџџМGMMddџџџџМGMMdZџџџџМGMMdџfZџџџџМGMMd<ZџџџџМGMMd/ZџџџџМGMMdЇZџџџџМGMMdŸ:ZџџџџМGMMdШџџџџМGMMdщZџџџџМGMMd ŒџџџџМGMMdЅ ZџџџџМGMMdŒџџџџМGMMd{FZџџџџМGMMdШџџџџМGMMdZџџџџМGMMdZџџ џџМGMMdZџџџџМGMMdŒџџџџМGMMdЙZџџџџМGMMd џџџџМGMMdZџџџџМGMMdYZџџџџМGMMd;ZџџџџМGMMd#ZџџџџМGMMdZџџџџМGMMdZџџџџМGMMdZџџџџМGMMdFZџџџџМGMMdZџџџџМGMMd*ZџџџџМGMMdZџџџџМGMMd?ZџџџџМGMMdZџџџџМGMMdFZџџџџМGMMdZџџџџМGMMdKZџџџџМGMMdZџџџџМGMMdFZџџџџМGMMdZџџџџМGMMdJZџџџџEstrangelo EdessaBџџGautamiџџLathaџџMangalџџMV BoliџџRaaviџџShrutiџџTungaџџSylfaenџџMicrosoft Sans Serif"џџMap SymbolsџџArial Narrow"џџBook AntiquaџџBookman Old StyleџџCentury Gothic"џџGaramondџџHaettenschweiler"џџMonotype CorsivaBџџMS OutlookџџWingdings 2џџWingdings 3џџLetter Gothic MT2џџTimes New Roman MT Extra BoldџџFordLineDraw"џџMandarinDRџџBrushScript BTBџџBrush455 BTBџџBrush738 BTџџStencilDEEџџMS Mincho1џџ@MS Mincho1џџMS PMinchoџџ@MS PMinchoџџMS Gothic1џџ@MS Gothic1џџMS PGothic"џџ@MS PGothic"џџMS UI Gothic"џџ@MS UI Gothic"џџGulim"џџ@Gulim"џџGulimChe1џџ@GulimChe1џџDotum"џџ@Dotum"џџDotumChe1џџ@DotumChe1џџBatangџџ@BatangџџBatangChe1џџ@BatangChe1џџGungsuhџџ@GungsuhџџGungsuhChe1џџ@GungsuhChe1џџSimSunџџ@SimSunџџNSimSun1џџ@NSimSun1џџSimHei†џџ@SimHei†џџMingLiU1џџ@MingLiU1џџPMingLiUџџ@PMingLiUџџEngrvrsOldEng BTBџџTypoUpright BTBџџHumanst521 BT"џџCharlesworthRџџBernhardMod BTџџLithographџџшAvantGarde Md BT"џџEmbassy BTBџџZurich BlkEx BT"џџZurich Ex BT"џџOzHandicraft BTBџџGoudyHandtooled BTRџџDauphinџџEngrvrsOldEng Bd BTBџџSerifa BTџџPosterBodoni BTџџFutura Lt BT"џџFuturaBlack BTRџџBremen Bd BTRџџAmerType Md BTџџCommonBullets"џџGoudyOlSt BTџџSouvenir Lt BTџџSerifa Th BTџџKabel Ult BT"џџAvantGarde Bk BT"џџZapfEllipt BTџџCopprplGoth Bd BT"џџBernhardFashion BTRџџAllegro BTRџџBenguiat Bk BTџџKabel Bk BT"џџEnglish111 Vivace BTBџџLithographLightRџџFutura Md BT"џџStaccato222 BTBџџFutura XBlk BT"џџSwiss911 XCm BT"џџESRI SDS 2.00 1џџшESRI SDS 1.95 2џџшESRI SDS 1.95 1џџшESRI NIMA DNC LNџџшESRI Ordnance SurveyџџшESRI NIMA DNC PTџџшESRI Climate & PrecipitationџџшESRI CartographyџџшESRI SDS 2.00 2џџшESRI NIMA VMAP1&2 PT1џџшESRI Arrowhead1џџшESRI SurveyorџџшESRI NIMA VMAP1&2 LNџџшESRI AMFM ElectricџџшESRI AMFM GasџџшESRI AMFM Sewer1џџшESRI AMFM WaterџџшESRI HydrantsџџшESRI NIMA City Graphic PT1џџшESRI TelecomџџшESRI Pipeline US 1џџшESRI NIMA City Graphic LN1џџшESRI MilMod 02џџшESRI Environmental & IconsџџшESRI MilRed 01џџшESRI MilSym 01џџшESRI IGL Font16џџшESRI MilSym 02џџшESRI IGL Font201џџшESRI IGL Font21џџшESRI IGL Font22џџшESRI IGL Font23џџшESRI IGL Font24џџшESRI IGL Font25џџшESRI MilSym 03џџшESRI MilSym 04џџшESRI MilSym 05џџшESRI MilMod 01џџшESRI Public1џџшESRI Geometric SymbolsџџшESRI ArcPadџџшESRI Default MarkerџџшESRI Transportation & CivicџџшESRI Caves 1џџшESRI Caves 2џџшESRI Caves 3џџшESRI DimensioningџџшESRI Oil, Gas, & WaterџџшESRI NorthџџшESRI Geology USGS 95-525џџшESRI ElementsџџшESRI CommoditiesџџшESRI ShieldsџџшESRI US MUTCD 1џџшESRI US MUTCD 2џџшESRI US MUTCD 3џџшESRI WeatherџџшESRI Geology AGSO 11џџшESRI US Forestry 1џџшESRI US Forestry 2ture and follows the path of inquiry and study. He achieves breadth and greatness and pursues the refined and subtle to the limit. He seeks to reach the greatest height and brilliancy and follows the path of the Mean. He goes over the old so as to find out what is new. He is earnest and deep and highly respects all propriety. Therefore when occupying a high position, he is not proud, and when serving in a low position, he is not insubordinate. When the Way prevails in the country, he can rise to official poРOџџРџџ€йџџ@Нџџаџџ@њџџРћџџ€Tџџ€Fџџ @„џџРџџ џџ [@”џџ \@Šџџ \џџ )J€џџ))J€џџ)@џџ €џџ ]@џџ Рџџ Р џџ @ џџ @џџ €џџ NРџџ @џџ €џџ  џџ -€џџ-€џџ€ џџ Р џџ  џџ @ џџ € џџ џџ Рџџ џџ @џџ €$џџ @1џџ @ џџ Р%џџ &џџ @&џџ Р&џџ €1џџ Р!џџ (џџ @(џџ €(џџ )џџ Р1џџ "џџ @*џџ €*џџ Р*џџ @+џџ 2џџ @"џџ €,џџ Р,џџ -џџ €-џџ @2џџ €"џџ Р.џџ /џџ @/џџ Р/џџ €=џџ Р"џџ 1џџ @1џџ €1џџ 2џџ Р=џџ #џџ @3џџ €3џџ Р3џџ @4џџ >џџ @#џџ €5џџ Р5џџ 6џџ €6џџ @>џџ €#џџ Р7џџ 8џџ @8џџ Р8џџ €>џџ Р#џџ :џџ @:џџ €:џџ ;џџ Р>џџ $џџ @<џџ €<џџ Р<џџ @=џџ ?џџ @$џџ €>џџ Р>џџ ?џџ €?џџ @?џџ €$џџ Р@џџ Aџџ @Aџџ РAџџ €?џџ Р$џџ Cџџ @Cџџ €Cџџ Dџџ Р?џџ %џџ @Eџџ €Eџџ РEџџ @Fџџ @џџ @%џџ €Gџџ РGџџ Hџџ €Hџџ @@џџ €%џџ РIџџ Jџџ @Jџџ РJџџ €@џџ Р%џџ Lџџ @Lџџ €Lџџ Mџџ Р@џџ &џџ @Nџџ €Nџџ РNџџ @Oџџ @Eџџ @&џџ €Pџџ РPџџ Qџџ €Qџџ €Eџџ €&џџ РRџџ Sџџ @Sџџ РSџџ џџРEџџ ^џџ Aџџ РџџЬPуXъАШPуXъАШ de what seems perilous while you are cautious in carrying the rest into practice. Then you will have few occasions for regret. When one’s words give few occasions for blame and his acts give few occasions for repentance—there lies his emolument.” 2:24. Confucius said, “It is flattery to offer sacrifice to ancestral spirits other than one’s own. To see what is right and not to do it is cowardice.” 3:3. Confucius said, “If a man is not humane (Jen), what has he to do with ceremonies? If he is not humane, what has he to do with music?” 3:4. Lin Fang asked about the foundation of ceremonies. Confucius said, “An important question indeed! In rituals or ceremonies, be thrifty rather than extravagant, and in funerals, be deeply sorrowful rather than shallow in sentiment.” 3:12. When Confucius offered sacrifice to his ancestors, he felt as if his ancestral spirits were actually present. When he offered sacrifice to other spiritual beings, he felt as if they were actually present. He said, “If I do not participate in the sacrifice, it is as if I did not sacrifice at all.” 3:13. Wang-sun Chia asked, “What is meant by the common saying, ‘It is better to be on good terms with the God of the Kitchen [who cooks our food] than with the spirits of the shrine (ancestors) at the southwest corner of the house’?” Confucius said, “It is not true. He who commits a sin against Heaven has no god to pray to.” 3:17. Tzu-kung wanted to do away with the sacrificing of a lamb at the ceremony in which the beginning of each month is reported to ancestors. Confucius said, “Tz’u! You love the lamb but I love the ceremony.” 3:19. Duke Ting” asked how the ruler should employ his ministers and how the ministers should serve their ruler. Confucius said, “A ruler should employ his ministers according to the principlџџшESRI GeologyџџшESRI ConservationџџшESRI Crime AnalysisџџшESRI Enviro Hazard IncidentџџМESRI Enviro Hazard AnalysisџџМESRI Enviro Hazard SitesџџМESRI Hazardous MaterialsџџшESRI Fire Incident NFPAџџшESRI BusinessџџшKartikaџџVrindaџџAlbertus Medium (W1)"џџAlbertus Extra Bold (W1)"џџAntique Olive (W1)"џџCoronet (W1)BџџLetter Gothic (W1)1џџUnivers (W1)"џџUnivers Condensed (W1)"џџClarendon Condensed (W1)џџMarigold (W1)BџџCG Omega (W1)"џџBookman12џџџџџџџџ @9”о6Я•>РЈ@)щpС.ЎfХ0:е4"/ХHyperContentџџџџАbeх§гФА\?›U(ЦObjectListџџџџџџџџџџџџўџџџ11@9”о6Я•>РЈ@)щ00ŠfХА\?›U(Цsition through his words. When the Way does not prevail in the country, he can preserve himself through silence. The Book of Odes says, “Intelligent and wise, he protects his person.” This is the meaning. 28.; Confucius said, “To be stupid and like to use his own judgment, to be in a humble station and like to dictate, to live in the present world and go back to the ways of antiquity—people of this sort bring calamity on themselves. Unless one is the Son of Heaven, he does not decide on ceremonies [of social order], make regulations, or investigate (determine) the form and pronunciation of characters. In the world today, all carriages have wheels of the same size, all writing is done with the same characters, and all conduct is governed by the same social relations. Although a man occupies the throne, if he has not the corresponding virtue, he may not dare to institute systems of music and ceremony. Although a man has the virtue, if he does not occupy the throne, he may not dare to institute systems of music and ceremony either.” Confucius said, “I have talked about the ceremonies of the Hsia at I (aџџџџџџ7џџџџ џџџџ€Мџџ€ џџ%џџ@bџџ@8џџ%џџ%џџ €Mџџ РЦџџ0џџ0џџ*РLџџ*(џџ(џџ.@9џџ.1€џџ1џџ/@џџ/џџџџkџџ€Иџџ@дџџРнџџтџџРcџџРkџџpџџ{џџ@џџ€ƒџџfџџ@jџџ€џџР”џџ@Иџџџџ €іџџ€bџџ €aџџ [@[џџ \@џџ @‚џџ )J€џџ))J€џџ)Р&џџ џџ ]@џџ Рџџ Р џџ @ џџ 'џџ @џџ NРџџ @џџ €џџ  џџ -€џџ-€џџ@'џџ @џџ  џџ @ џџ € џџ џџ €'џџ џџ @џџ €џџ Рџџ @џџ Р'џџ @џџ €џџ Рџџ џџ €џџ (џџ €џџ Рџџ џџ @џџ Рџџ @(џџ Рџџ џџ @џџ €џџ џџ @0џџ џџ @џџ €џџ Рџџ @џџ €0џџ @џџ €џџ Рџџ џџ €џџ Р0џџ @џџ Рџџ џџ @џџ Рџџ 1џџ €џџ џџ @џџ €џџ  џџ @1џџ Рџџ @!џџ €!џџ Р!џџ @"џџ €1џџ  џџ €#џџ Р#џџ $џџ €$џџ Р1џџ @ џџ Р%џџ &џџ @&џџ Р&џџ 2џџ Р!џџ (џџ @(џџ €(џџ )џџ @2џџ "џџ @*џџ €*џџ Р*џџ @+џџ €=џџ @"џџ €,џџ Р,џџ -џџ €-џџ Р=џџ €"џџ Р.џџ /џџ @/џџ Р/џџ >џџ Р"џџ 1џџ @1џџ €1џџ 2џџ @>џџ #џџ @3џџ €3џџ Р3џџ @4џџ €>џџ @#џџ €5џџ Р5џџ 6џџ €6џџ Р>џџ €#џџ Р7џџ 8џџ @8џџ Р8џџ ?џџ Р#џџ :џџ @:џџ €:џџ ;џџ @?џџ $џџ @<џџ €<џџ Р<џџ @=џџ €?џџ @$џџ €>џџ Р>џџ ?џџ €?џџ Р?џџ €$џџ Р@џџ Aџџ @Aџџ РAџџ @џџ Р$џџ Cџџ @Cџџ €Cџџ Dџџ @@џџ %џџ @Eџџ €Eџџ РEџџ @Fџџ €@џџ @%џџ €Gџџ РGџџ Hџџ €Hџџ Р@џџ €%џџ РIџџ Jџџ @Jџџ РJџџ @Eџџ Р%џџ Lџџ @Lџџ €Lџџ Mџџ €Eџџ &џџ @Nџџ €Nџџ РNџџ @Oџџ РEџџ @&џџ €Pџџ РPџџ Qџџ €Qџџ Fџџ €&џџ РRџџ Sџџ @Sџџ РSџџ @‡џџ@Fџџ ^џџ Aџџ РџџЬPуXъАШ