> You don't understand Daxue and Zhongyong, so keep your mouth shut.
> ------------------------------------------------------------------------------------------
> 500 BC
> THE GREAT LEARNING
> by Confucius
> translated by James Legge
> ORIGINAL TEXT OF CONFUCIUS -
> WHAT THE GREAT LEARNING teaches, is to illustrate illustrious virtue;
> to renovate the people; and to rest in the highest excellence.
> The point where to rest being known, the object of pursuit is then
> determined; and, that being determined, a calm unperturbedness may be
> attained to. To that calmness there will succeed a tranquil repose. In
> that repose there may be careful deliberation, and that deliberation
> will be followed by the attainment of the desired end.
> Things have their root and their branches. Affairs have their end and
> their beginning. To know what is first and what is last will lead near
> to what is taught in the
>
> Great Learning.
> The ancients who wished to illustrate illustrious virtue throughout the
> kingdom, first ordered well their own states. Wishing to order well
> their states, they first regulated their families. Wishing to regulate
> their families, they first cultivated their persons. Wishing to
> cultivate their persons, they first rectified their hearts. Wishing to
> rectify their hearts, they first sought to be sincere in their
> thoughts. Wishing to be sincere in their thoughts, they first extended
> to the utmost their knowledge. Such extension of knowledge lay in the
> investigation of things.
>
> Things being investigated, knowledge became complete. Their knowledge
> being complete, their thoughts were sincere. Their thoughts being
> sincere, their hearts were then rectified. Their hearts being
> rectified, their persons were cultivated. Their persons being
> cultivated, their families were regulated. Their families being
> regulated, their states were rightly governed. Their states being
> rightly governed, the whole kingdom was made tranquil and happy.
>

>>From the Son of Heaven down to the mass of the people, all must

> consider the cultivation of the person the root of everything besides.
> It cannot be, when the root is neglected, that what should spring from
> it will be well ordered. It never has been the case that what was of
> great importance has been slightly cared for, and, at the same time,
> that what was of slight importance has been greatly cared for.
>
> COMMENTARY OF THE PHILOSOPHER TSANG -
> In the Announcement to K'ang, it is said, "He was able to make his
> virtue illustrious."
> In the Tai Chia, it is said, "He contemplated and studied the
> illustrious decrees of Heaven."
> In the Canon of the emperor (Yao), it is said, "He was able to make
> illustrious his lofty virtue."
> These passages all show how those sovereigns made themselves
> illustrious.
> On the bathing tub of T'ang, the following words were engraved: "If you
> can one day renovate yourself, do so from day to day. Yea, let there be
> daily renovation."
> In the Announcement to K'ang, it is said, "To stir up the new people."
> In the Book of Poetry, it is said, "Although Chau was an ancient state
> the ordinance which lighted on it was new."
> Therefore, the superior man in everything uses his utmost endeavors.
> In the Book of Poetry, it is said, "The royal domain of a thousand li
> is where the people rest."
> In the Book of Poetry, it is said, "The twittering yellow bird rests on
> a corner of the mound." The Master said, "When it rests, it knows where
> to rest. Is it possible that a man should not be equal to this bird?"
> In the Book of Poetry, it is said, "Profound was King Wan. With how
> bright and unceasing a feeling of reverence did he regard his resting
> places!" As a sovereign, he rested in benevolence. As a minister, he
> rested in reverence. As a son, he rested in filial piety. As a father,
> he rested in kindness. In communication with his subjects, he rested in
> good faith.
> In the Book of Poetry, it is said, "Look at that winding course of the
> Ch'i, with the green bamboos so luxuriant! Here is our elegant and
> accomplished prince! As we cut and then file; as we chisel and then
> grind: so has he cultivated himself. How grave is he and dignified! How
> majestic and distinguished! Our elegant and accomplished prince never
> can be forgotten." That expression-"As we cut and then file," the work
> of learning. "As we chisel and then grind," indicates that of
> self-culture. "How grave is he and dignified!" indicates the feeling of
> cautious reverence. "How commanding and distinguished! indicates an
> awe-inspiring deportment. "Our elegant and accomplished prince never
> can be forgotten," indicates how, when virtue is complete and
> excellence extreme, the people cannot forget them.
> In the Book of Poetry, it is said, "Ah! the former kings are not
> forgotten." Future princes deem worthy what they deemed worthy, and
> love what they loved. The common people delight in what delighted them,
> and are benefited by their beneficial arrangements. It is on this
> account that the former kings, after they have quitted the world, are
> not forgotten.
>
> The Master said, "In hearing litigations, I am like any other body.
> What is necessary is to cause the people to have no litigations." So,
> those who are devoid of principle find it impossible to carry out their
> speeches, and a great awe would be struck into men's minds;-this is
> called knowing the root.
> This is called knowing the root. This is called the perfecting of
> knowledge.
> What is meant by "making the thoughts sincere." is the allowing no
> self-deception, as when we hate a bad smell, and as when we love what
> is beautiful. This is called self-enjoyment. Therefore, the superior
> man must be watchful over himself when he is alone.
> There is no evil to which the mean man, dwelling retired, will not
> proceed, but when he sees a superior man, he instantly tries to
> disguise himself, concealing his evil, and displaying what is good. The
> other beholds him, as if he saw his heart and reins;-of what use is his
> disguise? This is an instance of the saying -"What truly is within will
> be manifested without." Therefore, the superior man must be watchful
> over himself when he is alone.
> The disciple Tsang said, "What ten eyes behold, what ten hands point
> to, is to be regarded with reverence!"Riches adorn a house, and virtue
> adorns the person. The mind is expanded, and the body is at ease.
> Therefore, the superior man must make his thoughts sincere.
> What is meant by, "The cultivation of the person depends on rectifying
> the mind may be thus illustrated:-If a man be under the influence of
> passion he will be incorrect in his conduct. He will be the same, if he
> is under the influence of terror, or under the influence of fond
> regard, or under that of sorrow and distress.
> When the mind is not present, we look and do not see; we hear and do
> not understand; we eat and do not know the taste of what we eat.
> This is what is meant by saying that the cultivation of the person
> depends on the rectifying of the mind.
> What is meant by "The regulation of one's family depends on the
> cultivation of his person is this:-men are partial where they feel
> affection and love; partial where they despise and dislike; partial
> where they stand in awe and reverence; partial where they feel sorrow
> and compassion; partial where they are arrogant and rude. Thus it is
> that there are few men in the world who love and at the same time know
> the bad qualities of the object of their love, or who hate and yet know
> the excellences of the object of their hatred.
> Hence it is said, in the common adage,"A man does not know the
> wickedness of his son; he does not know the richness of his growing
> corn."
> This is what is meant by saying that if the person be not cultivated, a
> man cannot regulate his family.
> What is meant by "In order rightly to govern the state, it is necessary
> first to regulate the family," is this:-It is not possible for one to
> teach others, while he cannot teach his own family. Therefore, the
> ruler, without going beyond his family, completes the lessons for the
> state. There is filial piety:-therewith the. sovereign should be
> served. There is fraternal submission:-therewith elders and superiors
> should be served. There is kindness:-therewith the multitude should be
> treated.
>
> In the Announcement to K'ang, it is said, "Act as if you were watching
> over an infant." If a mother is really anxious about it, though she may
> not hit exactly the wants of her infant, she will not be far from doing
> so. There never has been a girl who learned to bring up a child, that
> she might afterwards marry.

>>From the loving example of one family a whole state becomes loving, and

> from its courtesies the whole state becomes courteous while, from the
> ambition and perverseness of the One man, the whole state may be led to
> rebellious disorder;-such is the nature of the influence. This verifies
> the saying, "Affairs may be ruined by a single sentence; a kingdom may
> be settled by its One man."
> Yao and Shun led on the kingdom with benevolence and the people
> followed them. Chieh and Chau led on the kingdom with violence, and
> people followed them. The orders which these issued were contrary to
> the practices which they loved, and so the people did not follow them.
> On this account, the ruler must himself be possessed of the good
> qualities, and then he may require them in the people. He must not have
> the bad qualities in himself, and then he may require that they shall
> not be in the people. Never has there been a man, who, not having
> reference to his own character and wishes in dealing with others, was
> able effectually to instruct them.
> Thus we see how the government of the state depends on the regulation
> of the family.
> In the Book of Poetry, it is said, "That peach tree, so delicate and
> elegant! How luxuriant is its foliage! This girl is going to her
> husband's house. She will rightly order her household." Let the
> household be rightly ordered, and then the people of the state may be
> taught.
> In the Book of Poetry, it is said, "They can discharge their duties to
> their elder brothers. They can discharge their duties to their younger
> brothers." Let the ruler discharge his duties to his elder and younger
> brothers, and then he may teach the people of the state.
> In the Book of Poetry, it is said, "In his deportment there is nothing
> wrong; he rectifies all the people of the state." Yes; when the ruler,
> as a father, a son, and a brother, is a model, then the people imitate
> him.
> This is what is meant by saying, "The government of his kingdom depends
> on his regulation of the family."
> What is meant by "The making the whole kingdom peaceful and happy
> depends on the government of his state," this:-When the sovereign
> behaves to his aged, as the aged should be behaved to, the people
> become final; when the sovereign behaves to his elders, as the elders
> should be behaved to, the people learn brotherly submission; when the
> sovereign treats compassionately the young and helpless, the people do
> the same. Thus the ruler has a principle with which, as with a
> measuring square, he may regulate his conduct.
> What a man dislikes in his superiors, let him not display in the
> treatment of his inferiors; what he dislikes in inferiors, let him not
> display in the service of his superiors; what he hates in those who are
> before him, let him not therewith precede those who are behind him;
> what he hates in those who are behind him, let him not bestow on the
> left; what he hates to receive on the left, let him not bestow on the
> right:-this is what is called "The principle with which, as with a
> measuring square, to regulate one's conduct."
> In the Book of Poetry, it is said, "How much to be rejoiced in are
> these princes, the parents of the people!" When a prince loves what the
> people love, and hates what the people hate, then is he what is called
> the parent of the people.
> In the Book of Poetry, it is said, "Lofty is that southern hill, with
> its rugged masses of rocks! Greatly distinguished are you, O
> grand-teacher Yin, the people all look up to you. "Rulers of states may
> not neglect to be careful. If they deviate to a mean selfishness, they
> will be a disgrace in the kingdom.
> In the Book of Poetry, it is said, "Before the sovereigns of the Yin
> dynasty had lost the hearts of the people, they could appear before
> God. Take warning from the house of Yin. The great decree is not easily
> preserved." This shows that, by gaining the people, the kingdom is
> gained, and, by losing the people, the kingdom is lost.
>
> On this account, the ruler will first take pains about his own virtue.
> Possessing virtue will give him the people. Possessing the people will
> give the territory. Possessing the territory will give him its wealth.
> Possessing the wealth, he will have resources for expenditure.
> Virtue is the root; wealth is the result.
> If he make the root his secondary object, and the result his primary,
> he will only wrangle with his people, and teach them rapine.
> Hence, the accumulation of wealth is the way to scatter the people; and
> the letting it be scattered among them is the way to collect the
> people.
> And hence, the ruler's words going forth contrary to right, will come
> back to him in the same way, and wealth, gotten by improper ways, will
> take its departure by the same.
> In the Announcement to K'ang, it is said, "The decree indeed may not
> always rest on us"; that is, goodness obtains the decree, and the want
> of goodness loses it.
>
> In the Book of Ch'u, it is said, "The kingdom of Ch'u does not
> consider that to be valuable. It values, instead, its good men."
> Duke Wan's uncle, Fan, said, "Our fugitive does not account that to be
> precious. What he considers precious is the affection due to his
> parent."
> In the Declaration of the Duke of Ch'in, it is said, "Let me have but
> one minister, plain and sincere, not pretending to other abilities, but
> with a simple, upright, mind; and possessed of generosity, regarding
> the talents of others as though he himself possessed them, and, where
> he finds accomplished and perspicacious men, loving them in his heart
> more than his mouth expresses, and really showing himself able to bear
> them and employ them:-such a minister will be able to preserve my sons
> and grandsons and black-haired people, and benefits likewise to the
> kingdom may well be looked for from him. But if it be his character,
> when he finds men of ability, to be jealous and hate them; and, when he
> finds accomplished and perspicacious men, to oppose them and not allow
> their advancement, showing himself really not able to bear them: such a
> minister will not be able to protect my sons and grandsons and people;
> and may he not also be pronounced dangerous to the state?"
> It is only the truly virtuous man who can send away such a man and
> banish him, driving him out among the barbarous tribes around,
> determined not to dwell along with him in the Auddle Kingdom. This is
> in accordance with the saying, "It is only the truly virtuous man who
> can love or who can hate others."
> To see men of worth and not be able to raise them to office; to raise
> them to office, but not to do so quickly:-this is disrespectful. To see
> bad men and not be able to remove them; to remove them, but not to do
> so to a distance:-this is weakness.
> To love those whom men hate, and to hate those whom men love;-this is
> to outrage the natural feeling of men. Calamities cannot fail to come
> down on him who does so.
> Thus we see that the sovereign has a great course to pursue. He must
> show entire self-devotion and sincerity to attain it, and by pride and
> extravagance he will fail of it.
> There is a great course also for the production of wealth. Let the
> producers be many and the consumers few. Let there be activity in the
> production, and economy in the expenditure. Then the wealth will always
> be sufficient.
> The virtuous ruler, by means of his wealth, makes himself more
> distinguished. The vicious ruler accumulates wealth, at the expense of
> his life.
> Never has there been a case of the sovereign loving benevolence, and
> the people not loving righteousness. Never has there been a case where
> the people have loved righteousness, and the affairs of the sovereign
> have not been carried to completion. And never has there been a case
> where the wealth in such a state, collected in the treasuries and
> arsenals, did not continue in the sovereign's possession.
> The officer Mang Hsien said, "He who keeps horses and a carriage does
> not look after fowls and pigs. The family which keeps its stores of ice
> does not rear cattle or sheep. So, the house which possesses a hundred
> chariots should not keep a minister to look out for imposts that he may
> lay them on the people. Than to have such a minister, it were better
> for that house to have one who should rob it of its revenues." This is
> in accordance with the saying:-"In a state, pecuniary gain is not to be
> considered to be prosperity, but its prosperity will be found in
> righteousness."
> When he who presides over a state or a family makes his revenues his
> chief business, he must be under the influence of some small, mean man.
> He may consider this man to be good; but when such a person is employed
> in the administration of a state or family, calamities from Heaven, and
> injuries from men, will befall it together, and, though a good man may
> take his place, he will not be able to remedy the evil. This
> illustrates again the saying, "In a state, gain is not to be considered
> prosperity, but its prosperity will be found in righteousness." - -
>
> Great Learning by Confucius
>
>
> rst0wxyz@yahoo.com wrote:

>> It's too bad that Qin Shi Huang Di did not succeed in burning all of
>> Confucius books. Otherwise, China might have a more successful history
>> instead of a succession of dynasties where peasants died needlessly and
>> emperors killed as he pleased as Confucius teaching tied China to its
>> past.
>>
>>
>> Alex wrote:

>>> You know nuts of scriptures. Don't anyhow criticise.
>>> ----------------------------------------------------------------------------------------------
>>> The Great Learning
>>>
>>> By Confucius
>>>
>>> Written ca. 500 B.C.E
>>>
>>> What the great learning teaches, is to illustrate illustrious virtue;
>>> to renovate the people; and to rest in the highest excellence.
>>>
>>> The point where to rest being known, the object of pursuit is then
>>> determined; and, that being determined, a calm unperturbedness may be
>>> attained to. To that calmness there will succeed a tranquil repose. In
>>> that repose there may be careful deliberation, and that deliberation
>>> will be followed by the attainment of the desired end.
>>>
>>> Things have their root and their branches. Affairs have their end and
>>> their beginning. To know what is first and what is last will lead near
>>> to what is taught in the Great Learning.
>>>
>>> The ancients who wished to illustrate illustrious virtue throughout the
>>> kingdom, first ordered well their own states. Wishing to order well
>>> their states, they first regulated their families. Wishing to regulate
>>> their families, they first cultivated their persons. Wishing to
>>> cultivate their persons, they first rectified their hearts. Wishing to
>>> rectify their hearts, they first sought to be sincere in their
>>> thoughts. Wishing to be sincere in their thoughts, they first extended
>>> to the utmost their knowledge. Such extension of knowledge lay in the
>>> investigation of things.
>>>
>>> Things being investigated, knowledge became complete. Their knowledge
>>> being complete, their thoughts were sincere. Their thoughts being
>>> sincere, their hearts were then rectified. Their hearts being
>>> rectified, their persons were cultivated. Their persons being
>>> cultivated, their families were regulated. Their families being
>>> regulated, their states were rightly governed. Their states being
>>> rightly governed, the whole kingdom was made tranquil and happy.
>>>

>>>>From the Son of Heaven down to the mass of the people, all must

>>> consider the cultivation of the person the root of everything besides.
>>>
>>> It cannot be, when the root is neglected, that what should spring from
>>> it will be well ordered. It never has been the case that what was of
>>> great importance has been slightly cared for, and, at the same time,
>>> that what was of slight importance has been greatly cared for.
>>>
>>> Commentary of the philosopher Tsang
>>>
>>> In the Announcement to K'ang, it is said, "He was able to make his
>>> virtue illustrious."
>>>
>>> In the Tai Chia, it is said, "He contemplated and studied the
>>> illustrious decrees of Heaven."
>>>
>>> In the Canon of the emperor (Yao), it is said, "He was able to make
>>> illustrious his lofty virtue."
>>>
>>> These passages all show how those sovereigns made themselves
>>> illustrious.
>>>
>>> On the bathing tub of T'ang, the following words were engraved: "If you
>>> can one day renovate yourself, do so from day to day. Yea, let there be
>>> daily renovation."
>>>
>>> In the Announcement to K'ang, it is said, "To stir up the new people."
>>>
>>> In the Book of Poetry, it is said, "Although Chau was an ancient state
>>> the ordinance which lighted on it was new."
>>>
>>> Therefore, the superior man in everything uses his utmost endeavors.
>>> In the Book of Poetry, it is said, "The royal domain of a thousand li
>>> is where the people rest."
>>>
>>> In the Book of Poetry, it is said, "The twittering yellow bird rests on
>>> a corner of the mound." The Master said, "When it rests, it knows where
>>> to rest. Is it possible that a man should not be equal to this bird?"
>>>
>>> In the Book of Poetry, it is said, "Profound was King Wan. With how
>>> bright and unceasing a feeling of reverence did he regard his resting
>>> places!" As a sovereign, he rested in benevolence. As a minister, he
>>> rested in reverence. As a son, he rested in filial piety. As a father,
>>> he rested in kindness. In communication with his subjects, he rested in
>>> good faith.
>>>
>>> In the Book of Poetry, it is said, "Look at that winding course of the
>>> Ch'i, with the green bamboos so luxuriant! Here is our elegant and
>>> accomplished prince! As we cut and then file; as we chisel and then
>>> grind: so has he cultivated himself. How grave is he and dignified! How
>>> majestic and distinguished! Our elegant and accomplished prince never
>>> can be forgotten." That expression-"As we cut and then file," the work
>>> of learning. "As we chisel and then grind," indicates that of
>>> self-culture. "How grave is he and dignified!" indicates the feeling of
>>> cautious reverence. "How commanding and distinguished! indicates an
>>> awe-inspiring deportment. "Our elegant and accomplished prince never
>>> can be forgotten," indicates how, when virtue is complete and
>>> excellence extreme, the people cannot forget them.
>>>
>>> In the Book of Poetry, it is said, "Ah! the former kings are not
>>> forgotten." Future princes deem worthy what they deemed worthy, and
>>> love what they loved. The common people delight in what delighted them,
>>> and are benefited by their beneficial arrangements. It is on this
>>> account that the former kings, after they have quitted the world, are
>>> not forgotten.
>>>
>>> The Master said, "In hearing litigations, I am like any other body.
>>> What is necessary is to cause the people to have no litigations." So,
>>> those who are devoid of principle find it impossible to carry out their
>>> speeches, and a great awe would be struck into men's minds;-this is
>>> called knowing the root.
>>>
>>> This is called knowing the root. This is called the perfecting of
>>> knowledge.
>>>
>>> What is meant by "making the thoughts sincere." is the allowing no
>>> self-deception, as when we hate a bad smell, and as when we love what
>>> is beautiful. This is called self-enjoyment. Therefore, the superior
>>> man must be watchful over himself when he is alone.
>>>
>>> There is no evil to which the mean man, dwelling retired, will not
>>> proceed, but when he sees a superior man, he instantly tries to
>>> disguise himself, concealing his evil, and displaying what is good. The
>>> other beholds him, as if he saw his heart and reins;-of what use is his
>>> disguise? This is an instance of the saying -"What truly is within will
>>> be manifested without." Therefore, the superior man must be watchful
>>> over himself when he is alone.
>>>
>>> The disciple Tsang said, "What ten eyes behold, what ten hands point
>>> to, is to be regarded with reverence!"
>>>
>>> Riches adorn a house, and virtue adorns the person. The mind is
>>> expanded, and the body is at ease. Therefore, the superior man must
>>> make his thoughts sincere.
>>>
>>> What is meant by, "The cultivation of the person depends on rectifying
>>> the mind may be thus illustrated:-If a man be under the influence of
>>> passion he will be incorrect in his conduct. He will be the same, if he
>>> is under the influence of terror, or under the influence of fond
>>> regard, or under that of sorrow and distress.
>>>
>>> When the mind is not present, we look and do not see; we hear and do
>>> not understand; we eat and do not know the taste of what we eat.
>>>
>>> This is what is meant by saying that the cultivation of the person
>>> depends on the rectifying of the mind.
>>>
>>> What is meant by "The regulation of one's family depends on the
>>> cultivation of his person is this:-men are partial where they feel
>>> affection and love; partial where they despise and dislike; partial
>>> where they stand in awe and reverence; partial where they feel sorrow
>>> and compassion; partial where they are arrogant and rude. Thus it is
>>> that there are few men in the world who love and at the same time know
>>> the bad qualities of the object of their love, or who hate and yet know
>>> the excellences of the object of their hatred.
>>>
>>> Hence it is said, in the common adage,"A man does not know the
>>> wickedness of his son; he does not know the richness of his growing
>>> corn."
>>>
>>> This is what is meant by saying that if the person be not cultivated, a
>>> man cannot regulate his family.
>>>
>>> What is meant by "In order rightly to govern the state, it is necessary
>>> first to regulate the family," is this:-It is not possible for one to
>>> teach others, while he cannot teach his own family. Therefore, the
>>> ruler, without going beyond his family, completes the lessons for the
>>> state. There is filial piety:-therewith the. sovereign should be
>>> served. There is fraternal submission:-therewith elders and superiors
>>> should be served. There is kindness:-therewith the multitude should be
>>> treated.
>>>
>>> In the Announcement to K'ang, it is said, "Act as if you were watching
>>> over an infant." If a mother is really anxious about it, though she may
>>> not hit exactly the wants of her infant, she will not be far from doing
>>> so. There never has been a girl who learned to bring up a child, that
>>> she might afterwards marry.
>>>

>>>>From the loving example of one family a whole state becomes loving, and

>>> from its courtesies the whole state becomes courteous while, from the
>>> ambition and perverseness of the One man, the whole state may be led to
>>> rebellious disorder;-such is the nature of the influence. This verifies
>>> the saying, "Affairs may be ruined by a single sentence; a kingdom may
>>> be settled by its One man."
>>>
>>> Yao and Shun led on the kingdom with benevolence and the people
>>> followed them. Chieh and Chau led on the kingdom with violence, and
>>> people followed them. The orders which these issued were contrary to
>>> the practices which they loved, and so the people did not follow them.
>>> On this account, the ruler must himself be possessed of the good
>>> qualities, and then he may require them in the people. He must not have
>>> the bad qualities in himself, and then he may require that they shall
>>> not be in the people. Never has there been a man, who, not having
>>> reference to his own character and wishes in dealing with others, was
>>> able effectually to instruct them.
>>>
>>> Thus we see how the government of the state depends on the regulation
>>> of the family.
>>>
>>> In the Book of Poetry, it is said, "That peach tree, so delicate and
>>> elegant! How luxuriant is its foliage! This girl is going to her
>>> husband's house. She will rightly order her household." Let the
>>> household be rightly ordered, and then the people of the state may be
>>> taught.
>>>
>>> In the Book of Poetry, it is said, "They can discharge their duties to
>>> their elder brothers. They can discharge their duties to their younger
>>> brothers." Let the ruler discharge his duties to his elder and younger
>>> brothers, and then he may teach the people of the state.
>>>
>>> In the Book of Poetry, it is said, "In his deportment there is nothing
>>> wrong; he rectifies all the people of the state." Yes; when the ruler,
>>> as a father, a son, and a brother, is a model, then the people imitate
>>> him.
>>>
>>> This is what is meant by saying, "The government of his kingdom depends
>>> on his regulation of the family."
>>>
>>> What is meant by "The making the whole kingdom peaceful and happy
>>> depends on the government of his state," this:-When the sovereign
>>> behaves to his aged, as the aged should be behaved to, the people
>>> become final; when the sovereign behaves to his elders, as the elders
>>> should be behaved to, the people learn brotherly submission; when the
>>> sovereign treats compassionately the young and helpless, the people do
>>> the same. Thus the ruler has a principle with which, as with a
>>> measuring square, he may regulate his conduct.
>>>
>>> What a man dislikes in his superiors, let him not display in the
>>> treatment of his inferiors; what he dislikes in inferiors, let him not
>>> display in the service of his superiors; what he hates in those who are
>>> before him, let him not therewith precede those who are behind him;
>>> what he hates in those who are behind him, let him not bestow on the
>>> left; what he hates to receive on the left, let him not bestow on the
>>> right:-this is what is called "The principle with which, as with a
>>> measuring square, to regulate one's conduct."
>>>
>>> In the Book of Poetry, it is said, "How much to be rejoiced in are
>>> these princes, the parents of the people!" When a prince loves what the
>>> people love, and hates what the people hate, then is he what is called
>>> the parent of the people.
>>>
>>> In the Book of Poetry, it is said, "Lofty is that southern hill, with
>>> its rugged masses of rocks! Greatly distinguished are you, O
>>> grand-teacher Yin, the people all look up to you. "Rulers of states may
>>> not neglect to be careful. If they deviate to a mean selfishness, they
>>> will be a disgrace in the kingdom.
>>>
>>> In the Book of Poetry, it is said, "Before the sovereigns of the Yin
>>> dynasty had lost the hearts of the people, they could appear before
>>> God. Take warning from the house of Yin. The great decree is not easily
>>> preserved." This shows that, by gaining the people, the kingdom is
>>> gained, and, by losing the people, the kingdom is lost.
>>>
>>> On this account, the ruler will first take pains about his own virtue.
>>> Possessing virtue will give him the people. Possessing the people will
>>> give the territory. Possessing the territory will give him its wealth.
>>> Possessing the wealth, he will have resources for expenditure.
>>>
>>> Virtue is the root; wealth is the result.
>>> If he make the root his secondary object, and the result his primary,
>>> he will only wrangle with his people, and teach them rapine.
>>>
>>> Hence, the accumulation of wealth is the way to scatter the people; and
>>> the letting it be scattered among them is the way to collect the
>>> people.
>>>
>>> And hence, the ruler's words going forth contrary to right, will come
>>> back to him in the same way, and wealth, gotten by improper ways, will
>>> take its departure by the same.
>>>
>>> In the Announcement to K'ang, it is said, "The decree indeed may not
>>> always rest on us"; that is, goodness obtains the decree, and the want
>>> of goodness loses it.
>>>
>>> In the Book of Ch'u, it is said, "The kingdom of Ch'u does not consider
>>> that to be valuable. It values, instead, its good men."
>>>
>>> Duke Wan's uncle, Fan, said, "Our fugitive does not account that to be
>>> precious. What he considers precious is the affection due to his
>>> parent."
>>>
>>> In the Declaration of the Duke of Ch'in, it is said, "Let me have but
>>> one minister, plain and sincere, not pretending to other abilities, but
>>> with a simple, upright, mind; and possessed of generosity, regarding
>>> the talents of others as though he himself possessed them, and, where
>>> he finds accomplished and perspicacious men, loving them in his heart
>>> more than his mouth expresses, and really showing himself able to bear
>>> them and employ them:-such a minister will be able to preserve my sons
>>> and grandsons and black-haired people, and benefits likewise to the
>>> kingdom may well be looked for from him. But if it be his character,
>>> when he finds men of ability, to be jealous and hate them; and, when he
>>> finds accomplished and perspicacious men, to oppose them and not allow
>>> their advancement, showing himself really not able to bear them: such a
>>> minister will not be able to protect my sons and grandsons and people;
>>> and may he not also be pronounced dangerous to the state?"
>>>
>>> It is only the truly virtuous man who can send away such a man and
>>> banish him, driving him out among the barbarous tribes around,
>>> determined not to dwell along with him in the Auddle Kingdom. This is
>>> in accordance with the saying, "It is only the truly virtuous man who
>>> can love or who can hate others."
>>>
>>> To see men of worth and not be able to raise them to office; to raise
>>> them to office, but not to do so quickly:-this is disrespectful. To see
>>> bad men and not be able to remove them; to remove them, but not to do
>>> so to a distance:-this is weakness.
>>>
>>> To love those whom men hate, and to hate those whom men love;-this is
>>> to outrage the natural feeling of men. Calamities cannot fail to come
>>> down on him who does so.
>>>
>>> Thus we see that the sovereign has a great course to pursue. He must
>>> show entire self-devotion and sincerity to attain it, and by pride and
>>> extravagance he will fail of it.
>>>
>>> There is a great course also for the production of wealth. Let the
>>> producers be many and the consumers few. Let there be activity in the
>>> production, and economy in the expenditure. Then the wealth will always
>>> be sufficient.
>>>
>>> The virtuous ruler, by means of his wealth, makes himself more
>>> distinguished. The vicious ruler accumulates wealth, at the expense of
>>> his life.
>>>
>>> Never has there been a case of the sovereign loving benevolence, and
>>> the people not loving righteousness. Never has there been a case where
>>> the people have loved righteousness, and the affairs of the sovereign
>>> have not been carried to completion. And never has there been a case
>>> where the wealth in such a state, collected in the treasuries and
>>> arsenals, did not continue in the sovereign's possession.
>>>
>>> The officer Mang Hsien said, "He who keeps horses and a carriage does
>>> not look after fowls and pigs. The family which keeps its stores of ice
>>> does not rear cattle or sheep. So, the house which possesses a hundred
>>> chariots should not keep a minister to look out for imposts that he may
>>> lay them on the people. Than to have such a minister, it were better
>>> for that house to have one who should rob it of its revenues." This is
>>> in accordance with the saying:-"In a state, pecuniary gain is not to be
>>> considered to be prosperity, but its prosperity will be found in
>>> righteousness."
>>>
>>> When he who presides over a state or a family makes his revenues his
>>> chief business, he must be under the influence of some small, mean man.
>>> He may consider this man to be good; but when such a person is employed
>>> in the administration of a state or family, calamities from Heaven, and
>>> injuries from men, will befall it together, and, though a good man may
>>> take his place, he will not be able to remedy the evil. This
>>> illustrates again the saying, "In a state, gain is not to be considered
>>> prosperity, but its prosperity will be found in righteousness."
>>>
>>>
>>>
>>> THE END
>>> The Internet Classics Archive The Great Learning by Confucius
>>>
>>>
>>> Bald eagle wrote:

>>>> This Confucius teaching was bad for
>>>> China. It is dogmatic, shallow and completely
>>>> against modern concept of individualism.
>>>>
>>>> China went into a social decline, stopped innovations,
>>>> and discovery, rejected all new ideas and concept..
>>>> it become a eunuch society....totally anti-progressive.
>>>>
>>>> This Confucius teaching is responsible for stagnation
>>>> of idea. The sage and elders know best and know
>>>> ALL. Students must NEVER question the old concept
>>>> however silly or stupid. Under this environment,
>>>> NO new ideas or concept was allowed to grow, allow
>>>> to be discovered.
>>>>
>>>> It is NOT great learning ...it is BAD learning.
>>>>
>>>>
>>>> "Alex" yahoo.com> wrote in message
>>>> news:1160533278.334704.95560@h48g2000cwc.googlegroups.com...
>>>> The Great Learning
>>>> Translated by
>>>> Charles Muller
>>>> (First translated in July, 1990)
>>>> The Text
>>>> [1] ????????,???,??????The way of
>>>> great learning consists in manifesting one's bright virtue, consists in
>>>> loving the people, consists in stopping in perfect goodness.[2]
>>>> ??????;When you know where to stop, you have
>>>> stability.?????;When you have stability, you can be
>>>> tranquil.?????;When you are tranquil, you can be at
>>>> ease.?????;When you are at ease, you can
>>>> deliberate.??????When you can deliberate you can attain
>>>> your aims.?[3]
>>>> ????;??????????????Things have
>>>> their roots and branches, affairs have their end and beginning. When
>>>> you know what comes first and what comes last, then you are near the
>>>> Way.[4] ????????????????The ancients
>>>> who wanted to manifest their bright virtue to all in the world first
>>>> governed well their own states.???????????
>>>> Wanting to govern well their states, they first harmonized their own
>>>> clans.??????????Wanting to harmonize their own
>>>> clan, they first cultivated
>>>> themselves.??????????Wanting to cultivate
>>>> themselves, they first corrected their
>>>> minds.??????????Wanting to correct their minds,
>>>> they first made their wills
>>>> sincere.??????????Wanting to make their wills
>>>> sincere, they first extended their
>>>> knowledge.??????Extension of knowledge consists of the
>>>> investigation of things.?[5] ???????When things are
>>>> investigated, knowledge is extended.???????When knowledge
>>>> is extended, the will becomes sincere.???????When the
>>>> will is sincere, the mind is correct.???????When the mind
>>>> is correct, the self is cultivated.???????When the self
>>>> is cultivated, the clan is harmonized.???????When the
>>>> clan is harmonized, the country is well
>>>> governed.????????When the country is well governed,
>>>> there will be peace throughout the land.?[6]
>>>> ?????????????????From the king down
>>>> to the common people, all must regard the cultivation of the self as