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

> Yes. Confucius had said many wise words,
> but NOT all his teachings are right.
>
> I understand this Confucius classic. I can see
> its flaws and the damages it had caused
> to Confucius society.
> I am not a blind worshiper of Confucius who
> treat his writings as the words of a God and
> who are blind to the flaws in his words.
>
> Apart from China, Confucius teaching affected
> Japan in the same way, until Meiji abolished the
> feudal Confucius systems. Japan could then become
> an industrialised nation after the Meiji rejected
> Confucius teaching.
>
>
> "Alex" yahoo.com> wrote in message
> news:1160700625.954668.85910@h48g2000cwc.googlegroups.com...

>> 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

>>