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THE GROWTH OF HUMANISM the Lord on High, forever refraining from thinking of the awe-inspiring power of Heaven. At the same time when the people do not complain, so long are there men [like you]! If our successors should prove utterly unable to reverence Heaven above and the people below, and so bring to an end the glory of their forefathers, could you, by remaining at home, be unaware of it? "The Mandate of Heaven is not easily [preserved]. Heaven is hard to depend on. Those who have lost the mandate did so because they could not practice and carry on the reverence and the brilliant virtue of their forefathers. As for the present, it is not that I, a little one, have a way of correcting our king. My way of leading him would be merely to make it possible to apply the glory of the forefathers to our young king." Duke Chou also said, "Heaven is not to be trusted. My way is simply to continue and extend the virtue of our peace-establishing king, and Heaven will not have occasion to remove the mandate received by King Wen. . . ." (Book of History, "Prince Shih") They (descendants of Yin) became subject to Chou. Heaven's Mandate is not constant. The officers of Yin were fine and alert. They assist at the libation in our capital. In their assisting in the libation, They always wear skirted robes and close caps [peculiar to Yin]. Oh, you promoted servants of the king, Don't you mind your ancestors! Don't you mind your ancestors! Cultivate your virtue. Always strive to be in harmony with Heaven's Mandate. Seek for yourselves the many blessings. Before Yin lost its army, Its kings were able to be counterparts to the Lord on High. In Yin you should see as in a mirror That the great mandate is not easy [to keep]. (Book of Odes, ode no. 235, "King Wen") Comment. The line "Don't you mind your ancestors" has given scholars a great deal of trouble. Because of the deep Chinese reverence for ancestors, they could not see how the advice not to mind the ancestors could be consonant with Confucianism. Therefore Legge had to drop the word "don't" ("Ever think of your ancestors"), 16 Karlgren had to turn it into a question ("Should 16 Legge, trans., She King, p. 431. 7
THE GROWTH OF HUMANISM you not think of your ancestors?"), 17 and Waley had to interpret the term "to mind" to mean "shame." 18 If we realize that humanism was growing strong, and that the emphasis was on self-dependence rather than dependence on Heaven or ancestors, there is no need to twist the original and obvious meaning of the text to conform to any earlier or later custom of ancestor worship. The Lord on High said to King Wen: "I cherish your brilliant virtue, Which makes no great display in sound or appearance, Nor is changed with age. 19 Without any manipulation or deliberation, 20 You follow the principles of the Lord." (ibid., ode no. 241, "August") "Let the king first bring under his influence the administrators of the affairs of Yin and place them in the midst of the administrators of the affairs of our Chou. Their natures will thus be regulated, and they will improve daily. "Let the king be serious in what he does. He should not neglect to be serious with virtue." (Book of History, "The Announcement of Duke Shao") Comment. The emphasis on virtue necessarily raises the question of man's original nature. This eventually became one of the most persistent questions, perhaps the most persistent, in the history of Chinese philosophy. But the question was not specifically discussed until Mencius' time. Here is the earliest reference to it. Since nature has to be regulated, especially in the sense of restraint, the implication is that man's nature is originally indifferent or perhaps even evil, which is quite different from the later-established doctrine that human nature is originally good. 3. THE "GREAT NORM" In the thirteenth year (1121 B.C.) the King [Wu] visited Viscount Chi. The King said, "Oh! Viscount Chi. Heaven, working unseen, has decisively made men with certain hidden springs of character, aiding also the harmonious development of it in their various conditions. I do 17 The Book of Odes, p. 186. 18 The Book of Songs, p. 186. 19 This is a very obscure line. The interpretation here follows the Mao-shih cheng-i. 20 This is the interpretation of many outstanding commentators, as pointed out by Ch'ü Wan-li, Shih-ching shih-i (Meanings of the Book of Odes Explained), 1952, p. 214. 8
Page 2 and 3: A SOURCE BOOK IN CHINESE PHILOSOPHY
Page 6 and 7: TO GREGG M. SINCLAIR
Page 8 and 9: • • • FOREWORD • • • ON
Page 10 and 11: ••• PREFACE ••• CHINA h
Page 12 and 13: PREFACE The third reason for a new
Page 14 and 15: ••• ACKNOWLEDGMENTS •••
Page 16 and 17: CHRONOLOGY OF DYNASTIES
Page 18 and 19: C O N T E M P O R A R Y P E R I O D
Page 20 and 21: CONTENTS Foreword vii Preface ix Ac
Page 22 and 23: CONTENTS Five Agents," 279; C. "The
Page 24 and 25: CONTENTS 28. The Neo-Confucian Meta
Page 26 and 27: CONTENTS 42. The New Rationalistic
Page 30 and 31: ••• 1 ••• THE GROWTH OF
Page 32 and 33: THE GROWTH OF HUMANISM yü (Convers
Page 36 and 37: THE GROWTH OF HUMANISM not know how
Page 38 and 39: THE GROWTH OF HUMANISM think that t
Page 40 and 41: THE GROWTH OF HUMANISM abundant. Fu
Page 42 and 43: THE HUMANISM OF CONFUCIUS own ideas
Page 44 and 45: THE HUMANISM OF CONFUCIUS ness and
Page 46 and 47: THE HUMANISM OF CONFUCIUS Comment.
Page 48 and 49: THE HUMANISM OF CONFUCIUS Kan (171-
Page 50 and 51: THE HUMANISM OF CONFUCIUS In genera
Page 52 and 53: THE HUMANISM OF CONFUCIUS 3:4. Lin
Page 54 and 55: THE HUMANISM OF CONFUCIUS perior ma
Page 56 and 57: THE HUMANISM OF CONFUCIUS wish neve
Page 58 and 59: THE HUMANISM OF CONFUCIUS 6:26. Whe
Page 60 and 61: THE HUMANISM OF CONFUCIUS what is g
Page 62 and 63: THE HUMANISM OF CONFUCIUS rarely di
Page 64 and 65: THE HUMANISM OF CONFUCIUS Confucius
Page 66 and 67: THE HUMANISM OF CONFUCIUS 12:2. Chu
Page 68 and 69: THE HUMANISM OF CONFUCIUS as in Tao
Page 70 and 71: THE HUMANISM OF CONFUCIUS "Why is t
Page 72 and 73: THE HUMANISM OF CONFUCIUS worry abo
Page 74 and 75: THE HUMANISM OF CONFUCIUS will be s
Page 76 and 77: ••• 3 ••• IDEALISTIC CO
Page 78 and 79: MENCIUS direction determined by Con
Page 80 and 81: MENCIUS 6A:5. Meng Chi Tzu 18 asked
Page 82 and 83: MENCIUS Six, part 1, is almost enti
Page 84 and 85:
MENCIUS But is that his true charac
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MENCIUS are ignoble; some great and
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MENCIUS will try to snatch the prof
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MENCIUS force comes next. But you a
Page 92 and 93:
MENCIUS ulations but does not levy
Page 94 and 95:
MENCIUS How can such a thing as ent
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MENCIUS the public work is done may
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MENCIUS The next day I Chih again s
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MENCIUS mental issue of ethics, nam
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MENCIUS 4A:17. Shun-yü K'un 104 sa
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MENCIUS ferent from other men is be
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MENCIUS Confucian theory of "waitin
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MENCIUS feeling due human beings).
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MENCIUS of being addressed, 'Hey, y
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THE GREAT LEARNING of things. There
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THE GREAT LEARNING vated, the famil
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THE GREAT LEARNING 5. This is calle
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THE GREAT LEARNING 9. What is meant
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THE GREAT LEARNING (or essential),
Page 122 and 123:
SPIRITUAL DIMENSIONS: THE DOCTRINE
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THE DOCTRINE OF THE MEAN Mean and H
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THE DOCTRINE OF THE MEAN superior m
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THE DOCTRINE OF THE MEAN handle to
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THE DOCTRINE OF THE MEAN 18. Confuc
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THE DOCTRINE OF THE MEAN to which s
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THE DOCTRINE OF THE MEAN superiors:
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THE DOCTRINE OF THE MEAN same as th
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THE DOCTRINE OF THE MEAN lations. A
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THE DOCTRINE OF THE MEAN prominent
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••• 6 ••• NATURALISTIC
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HSÜN TZU is cultivated 8 without d
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HSÜN TZU in his theory of the inna
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HSÜN TZU when men and women become
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HSÜN TZU without any disorder. He
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HSÜN TZU Should a true king appear
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HSÜN TZU This is the fundamental p
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HSÜN TZU Comment. In the Hsün Tzu
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HSÜN TZU he wants abundance. If he
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HSÜN TZU man. If propriety and rig
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HSÜN TZU being able actually to be
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THE NATURAL WAY OF LAO TZU quietly
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THE NATURAL WAY OF LAO TZU Reversal
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THE NATURAL WAY OF LAO TZU Do not d
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THE NATURAL WAY OF LAO TZU And for
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THE NATURAL WAY OF LAO TZU Clay is
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THE NATURAL WAY OF LAO TZU 15. Of o
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THE NATURAL WAY OF LAO TZU When a c
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THE NATURAL WAY OF LAO TZU Comment.
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THE NATURAL WAY OF LAO TZU Man mode
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THE NATURAL WAY OF LAO TZU But dare
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THE NATURAL WAY OF LAO TZU 34. The
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Page 188 and 189:
THE NATURAL WAY OF LAO TZU People h
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THE NATURAL WAY OF LAO TZU And I am
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THE NATURAL WAY OF LAO TZU This is
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THE NATURAL WAY OF LAO TZU Therefor
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THE NATURAL WAY OF LAO TZU Even if
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THE NATURAL WAY OF LAO TZU Therefor
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Page 202 and 203:
THE NATURAL WAY OF LAO TZU All the
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... 8 ... THE MYSTICAL WAY OF CHUAN
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THE MYSTICAL WAY OF CHUANG TZU of f
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THE MYSTICAL WAY OF CHUANG TZU fort
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THE MYSTICAL WAY OF CHUANG TZU "tha
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THE MYSTICAL WAY OF CHUANG TZU of C
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THE MYSTICAL WAY OF CHUANG TZU Grea
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THE MYSTICAL WAY OF CHUANG TZU neit
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THE MYSTICAL WAY OF CHUANG TZU the
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THE MYSTICAL WAY OF CHUANG TZU deli
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THE MYSTICAL WAY OF CHUANG TZU able
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THE MYSTICAL WAY OF CHUANG TZU nave
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THE MYSTICAL WAY OF CHUANG TZU Comm
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THE MYSTICAL WAY OF CHUANG TZU not
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THE MYSTICAL WAY OF CHUANG TZU havi
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THE MYSTICAL WAY OF CHUANG TZU nume
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THE MYSTICAL WAY OF CHUANG TZU Uncl
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THE MYSTICAL WAY OF CHUANG TZU admi
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••• 9 ••• MO TZU'S DOCT
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MO TZU'S DOCTRINES interest is like
Page 242 and 243:
MO TZU'S DOCTRINES Comment. The mot
Page 244 and 245:
MO TZU'S DOCTRINES were well adjust
Page 246 and 247:
MO TZU'S DOCTRINES ministers 24 and
Page 248 and 249:
MO TZU'S DOCTRINES was the most rel
Page 250 and 251:
MO TZU'S DOCTRINES and replaced by
Page 252 and 253:
MO TZU'S DOCTRINES "Whoever is puni
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MO TZU'S DOCTRINES to be without he
Page 256 and 257:
MO TZU'S DOCTRINES of those who adv
Page 258 and 259:
MO TZU'S DOCTRINES Comment. Mo Tzu
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THE LOGICIANS stressed universality
Page 262 and 263:
THE LOGICIANS 10. The eye does not
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THE LOGICIANS B. "If you regard a w
Page 266 and 267:
THE LOGICIANS A. "If right is combi
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THE LOGICIANS A. "Is it correct tha
Page 270 and 271:
THE LOGICIANS 5. On Names and Actua
Page 272 and 273:
THE YIN YANG SCHOOL except in the H
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THE YIN YANG SCHOOL does a real gen
Page 276 and 277:
THE YIN YANG SCHOOL in their charac
Page 278 and 279:
••• 12 ••• LEGALISM THE
Page 280 and 281:
LEGALISM accepted or rejected, they
Page 282 and 283:
LEGALISM Taoists. The famous histor
Page 284 and 285:
LEGALISM refer to the ministers' wo
Page 286 and 287:
LEGALISM gency and at the same time
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LEGALISM dowment of material force
Page 290 and 291:
THE PHILOSOPHY OF CHANGE means easy
Page 292 and 293:
THE PHILOSOPHY OF CHANGE Comment. T
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THE PHILOSOPHY OF CHANGE Comment. T
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THE PHILOSOPHY OF CHANGE gate of Ch
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... 14 ... YIN YANG CONFUCIANISM: T
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TUNG CHUNG-SHU ing are selections,
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TUNG CHUNG-SHU comes rice. Similarl
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TUNG CHUNG-SHU come perfect by hims
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TUNG CHUNG-SHU fication for authori
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TUNG CHUNG-SHU veins, which resembl
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TUNG CHUNG-SHU respond to each othe
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TUNG CHUNG-SHU dation must be corre
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TUNG CHUNG-SHU ceed accordingly. Wh
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••• 15 ••• TAOISTIC CON
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YANG HSIUNG Comment: A typical Conf
Page 320 and 321:
THE NATURALISM OF WANG CH'UNG Wang
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THE NATURALISM OF WANG CH'UNG of Ma
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THE NATURALISM OF WANG CH'UNG and h
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THE NATURALISM OF WANG CH'UNG garde
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THE NATURALISM OF WANG CH'UNG conte
Page 330 and 331:
THE NATURALISM OF WANG CH'UNG are n
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••• 17 ••• THE TAOISM O
Page 334 and 335:
THE TAOISM OF HUAI-NAN TZU looked a
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••• 18 ••• NEGATIVE TAO
Page 338 and 339:
THE LIEH TZU grate, and disappear.
Page 340 and 341:
THE LIEH TZU equal to mine?" "What
Page 342 and 343:
NEO-TAOISM world and a throneless k
Page 344 and 345:
NEO-TAOISM been the custom to equat
Page 346 and 347:
NEO-TAOISM Hence the intermingling
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NEO-TAOISM although Heaven and Eart
Page 350 and 351:
NEO-TAOISM greatness. Anything beyo
Page 352 and 353:
NEO-TAOISM his fame really no fame.
Page 354 and 355:
NEO-TAOISM 5. It is he who does no
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NEO-TAOISM exist by themselves and
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NEO-TAOISM are unconditioned. This
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NEO-TAOISM of principle and correct
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NEO-TAOISM 36. The ceremonies of an
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SEVEN EARLY BUDDHIST SCHOOLS the Bu
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SEVEN EARLY BUDDHIST SCHOOLS Commen
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SEVEN EARLY BUDDHIST SCHOOLS nonexi
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••• 21 ••• SENG-CHAO'S
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SENG-CHAO The Fang-kuang ching (Scr
Page 374 and 375:
SENG-CHAO revolving in their orbits
Page 376 and 377:
SENG-CHAO believe that things of th
Page 378 and 379:
SENG-CHAO his wonderful mind and th
Page 380 and 381:
SENG-CHAO through names. How can it
Page 382 and 383:
SENG-CHAO existence, this existence
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••• 22 ••• THE PHILOSOP
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CHI-TSANG while the Consciousness-O
Page 388 and 389:
CHI-TSANG Comment. The similarity o
Page 390 and 391:
CHI-TSANG is abstruse and profound,
Page 392 and 393:
CHI-TSANG else must be produced by
Page 394 and 395:
CHI-TSANG Answer: A double affirmat
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CHI-TSANG tremes and is therefore c
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HSÜAN-TSANG Consciousness-Only). 6
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HSÜTAN-TSANG existence, for they d
Page 402 and 403:
HSÜAN-TSANG own. . . .On what basi
Page 404 and 405:
HSÜAN-TSANG Again, does this subst
Page 406 and 407:
HSÜAN-TSANG and the nature of bein
Page 408 and 409:
HSÜAN-TSANG seeds, the manifestati
Page 410 and 411:
HSÜAN-TSANG 4. The Second Transfor
Page 412 and 413:
HSÜAN-TSANG Diligence, repose of m
Page 414 and 415:
HSÜAN-TSANG crimination in itself
Page 416 and 417:
HSÜAN-TSANG respect to space [for
Page 418 and 419:
HSÜAN-TSANG to be external. They a
Page 420 and 421:
HSÜAN-TSANG Changes. However, cert
Page 422 and 423:
HSÜAN-TSANG 30. This is the realm
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THE T'IEN-T'AI PHILOSOPHY departed
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THE T'IEN-T'AI PHILOSOPHY By insigh
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THE T'IEN-T'AI PHILOSOPHY Question:
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THE T'IEN-T'AI PHILOSOPHY Hence it
Page 432 and 433:
THE T'IEN-T'AI PHILOSOPHY and death
Page 434 and 435:
THE HUA-YEN SCHOOL the figure of a
Page 436 and 437:
THE HUA-YEN SCHOOL A. TREATISE ON T
Page 438 and 439:
THE HUA-YEN SCHOOL Comment. The cla
Page 440 and 441:
THE HUA-YEN SCHOOL (10) The gold an
Page 442 and 443:
THE HUA-YEN SCHOOL Comment. The doc
Page 444 and 445:
THE HUA-YEN SCHOOL However, althoug
Page 446 and 447:
THE HUA-YEN SCHOOL says, "To move o
Page 448 and 449:
THE HUA-YEN SCHOOL "Matter is empty
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THE HUA-YEN SCHOOL (7) Discriminati
Page 452 and 453:
••• 26 ••• THE ZEN (CH'
Page 454 and 455:
THE ZEN (CH'AN ) SCHOOL Shen-hsiu's
Page 456 and 457:
THE ZEN (CH'AN) SCHOOL technique is
Page 458 and 459:
THE ZEN (CH'AN) SCHOOL physical bod
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THE ZEN (CH'AN) SCHOOL must vow to
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THE ZEN (CH'AN) SCHOOL [mistaken]!
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THE ZEN (CH'AN) SCHOOL refuge in th
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THE ZEN (CH'AN) SCHOOL the twelve s
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THE ZEN (CH'AN) SCHOOL number of si
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THE ZEN (CH'AN) SCHOOL empty, that
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THE ZEN (CH'AN) SCHOOL The Master s
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THE ZEN (CH'AN) SCHOOL The Master a
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THE ZEN (CH'AN) SCHOOL The Master s
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HAN YÜ AND LI AO and Buddhist sile
Page 480 and 481:
HAN YÜ AND LI AO ghosts of the Jo-
Page 482 and 483:
HAN YÜ AND LI AO truistic enough t
Page 484 and 485:
HAN YÜ AND LI AO pentance or regre
Page 486 and 487:
HAN YÜ AND LI AO While a certain a
Page 488 and 489:
CHOU TUN-I or the relation between
Page 490 and 491:
CHOU TUN-I Principle: 22 Propriety
Page 492 and 493:
CHOU TUN-I ance of forms, and that
Page 494 and 495:
CHOU TUN-I Actually the problem of
Page 496 and 497:
CHOU TUN-I be many good people. Wit
Page 498 and 499:
CHOU TUN-I Ch. 13. Ceremony and Mus
Page 500 and 501:
CHOU TUN-I modern music enhances de
Page 502 and 503:
CHOU TUN-I chapter are found the th
Page 504 and 505:
CHOU TUN-I Heaven. Is he not profou
Page 506 and 507:
CHOU TUN-I a mistake not to stop. T
Page 508 and 509:
••• 29 ••• THE NUMERICA
Page 510 and 511:
SHAO YUNG This belittling of Shao i
Page 512 and 513:
SHAO YUNG action of the dormant nat
Page 514 and 515:
SHAO YUNG generations. But the mand
Page 516 and 517:
SHAO YUNG 10. Yang is superior and
Page 518 and 519:
SHAO YUNG 18. Spirit is the master
Page 520 and 521:
SHAO YUNG number, number engenders
Page 522 and 523:
••• 30 ••• CHANG TSAI'S
Page 524 and 525:
CHANG TSAI Principle: 3, 7, 22, 34,
Page 526 and 527:
CHANG TSAI doctrine of jen as the g
Page 528 and 529:
CHANG TSAI penetrating, and not cap
Page 530 and 531:
CHANG TSAI gard these doctrines as
Page 532 and 533:
CHANG TSAI chanical. At any rate, h
Page 534 and 535:
CHANG TSAI directions of their oper
Page 536 and 537:
CHANG TSAI way only because it temp
Page 538 and 539:
CHANG TSAI trine considers man and
Page 540 and 541:
CHANG TSAI 44. Spirit moves smoothl
Page 542 and 543:
CHANG TSAI will moral principles be
Page 544 and 545:
CHANG TSAI has remained a golden te
Page 546 and 547:
CH'ENG HAO ter. 2 But their fundame
Page 548 and 549:
CH'ENG HAO referred to his courtesy
Page 550 and 551:
CH'ENG HAO THE COMPLETE WORKS OF TH
Page 552 and 553:
CH'ENG HAO a vacuum but merely stre
Page 554 and 555:
CH'ENG HAO SELECTED SAYINGS 39 3. T
Page 556 and 557:
CH'ENG HAO following the Way], poss
Page 558 and 559:
CH'ENG HAO 12. The investigation of
Page 560 and 561:
CH'ENG HAO Comment. To look upon th
Page 562 and 563:
CH'ENG HAO fore it is described as
Page 564 and 565:
CH'ENG HAO this is jen, which can b
Page 566 and 567:
CH'ENG HAO practice of humanity and
Page 568 and 569:
CH'ENG HAO there is yang. When ther
Page 570 and 571:
CH'ENG HAO critic of Buddhism. To h
Page 572 and 573:
CH'ENG I tained that the Way cannot
Page 574 and 575:
CH'ENG I Below are selections of Ch
Page 576 and 577:
CH'ENG I failed to realize it. Havi
Page 578 and 579:
CH'ENG I having [only] the many man
Page 580 and 581:
CH'ENG I 18. If one does not look,
Page 582 and 583:
CH'ENG I others for not doing as th
Page 584 and 585:
CH'ENG I ferred. For example, when
Page 586 and 587:
CH'ENG I 39. The material force of
Page 588 and 589:
CH'ENG I of things. The word ko (in
Page 590 and 591:
CH'ENG I extreme. Likewise, Ch'eng
Page 592 and 593:
CH'ENG I remains in the same state.
Page 594 and 595:
CH'ENG I received by man and things
Page 596 and 597:
CH'ENG I Tzu could understand only
Page 598 and 599:
CH'ENG I 72. Destiny is what is end
Page 600 and 601:
LU HSIANG-SHAN is the function of h
Page 602 and 603:
LU HSIANG-SHAN liberation is innate
Page 604 and 605:
LU HSIANG-SHAN Comment. Many writer
Page 606 and 607:
LU HSIANG-SHAN is because people fa
Page 608 and 609:
LU HSIANG-SHAN Comment. A most dari
Page 610 and 611:
LU HSIANG-SHAN 29. Someone said tha
Page 612 and 613:
LU HSIANG-SHAN offshoot of that of
Page 614 and 615:
LU HSIANG-SHAN between the Principl
Page 616 and 617:
CHU HSI His contributions were by n
Page 618 and 619:
CHU HSI is the mind. By unifying an
Page 620 and 621:
CHU HSI A. TREATISES I. A Treatise
Page 622 and 623:
CHU HSI mind into practice. It is a
Page 624 and 625:
CHU HSI its practice, Confucius tau
Page 626 and 627:
CHU HSI is pure and clear and who i
Page 628 and 629:
CHU HSI [stimulus] of external thin
Page 630 and 631:
CHU HSI world instead of being cont
Page 632 and 633:
a. How to Study CHU HSI B. THE COMP
Page 634 and 635:
CHU HSI point is the slightest effo
Page 636 and 637:
CHU HSI are just beginning, and to
Page 638 and 639:
CHU HSI and penetration. Truly, one
Page 640 and 641:
CHU HSI from above. If my moral cha
Page 642 and 643:
CHU HSI of nature was not quite cle
Page 644 and 645:
CHU HSI so has no opposite. As soon
Page 646 and 647:
CHU HSI you not only have failed to
Page 648 and 649:
CHU HSI of things approximates to t
Page 650 and 651:
CHU HSI 59. Question: How is it tha
Page 652 and 653:
CHU HSI such material force, he wil
Page 654 and 655:
CHU HSI Confucius said, "Alas! It i
Page 656 and 657:
CHU HSI Thereupon Ch'ien Tzu-sheng
Page 658 and 659:
CHU HSI 87. Nature consists of prin
Page 660 and 661:
CHU HSI fully be propriety and wisd
Page 662 and 663:
CHU HSI opposition. The fact is tha
Page 664 and 665:
CHU HSI phy of organism. 176 We mus
Page 666 and 667:
CHU HSI Comment. The idea that prin
Page 668 and 669:
CHU HSI but in the world of Li and
Page 670 and 671:
CHU HSI mind to produce things. The
Page 672 and 673:
CHU HSI to be things. The wandering
Page 674 and 675:
CHU HSI They talk about Stubborn Em
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CHU HSI [we] do not see correctly t
Page 678 and 679:
CHU HSI and hearing as such and mak
Page 680 and 681:
CHU HSI everything, and darken and
Page 682 and 683:
WANG YANG-MING things propagated by
Page 684 and 685:
WANG YANG-MING As said before, his
Page 686 and 687:
WANG YANG-MING Chu Hsi: 6, 33, 135,
Page 688 and 689:
WANG YANG-MING and the brothers of
Page 690 and 691:
WANG YANG-MING innate knowledge wil
Page 692 and 693:
WANG YANG-MING the Book of Changes
Page 694 and 695:
WANG YANG-MING of innate knowledge
Page 696 and 697:
WANG YANG-MING The Teacher said, "T
Page 698 and 699:
WANG YANG-MING equal importance of
Page 700 and 701:
WANG YANG-MING of the ruler by the
Page 702 and 703:
WANG YANG-MING 53. T'ang Hsü 63 as
Page 704 and 705:
WANG YANG-MING But externally they
Page 706 and 707:
WANG YANG-MING Principle of Nature,
Page 708 and 709:
WANG YANG-MING and unable to penetr
Page 710 and 711:
WANG YANG-MING Such division is the
Page 712 and 713:
WANG YANG-MING fact, in the first p
Page 714 and 715:
WANG YANG-MING The faculty of innat
Page 716 and 717:
WANG YANG-MING to the teacher, for
Page 718 and 719:
WANG YANG-MING will not be my clear
Page 720 and 721:
WANG FU-CHIH was not only materiali
Page 722 and 723:
WANG FU-CHIH as we have today, and
Page 724 and 725:
WANG FU-CHIH cover their origin? Th
Page 726 and 727:
WANG FU-CHIH a ship. . . . (Chou-i
Page 728 and 729:
WANG FU-CHIH it, the more it goes o
Page 730 and 731:
... 37 ... PRACTICAL CONFUCIANISM I
Page 732 and 733:
YEN YUAN ciple is that of material
Page 734 and 735:
YEN YÜAN 2. THE IDENTITY OF PRINCI
Page 736 and 737:
... 38 ... TAI CHEN'S PHILOSOPHY OF
Page 738 and 739:
TAI CHEN Meanings of Terms in the B
Page 740 and 741:
TAI CHEN Principle of Nature was ne
Page 742 and 743:
TAI CHEN Sec. 13. Question: From th
Page 744 and 745:
TAI CHEN cause he completely fulfil
Page 746 and 747:
TAI CHEN 3. On Capacity Sec. 29. Th
Page 748 and 749:
TAI CHEN What could this be if it i
Page 750 and 751:
... 39 ... K'ANG YU-WEI'S PHILOSOPH
Page 752 and 753:
K'ANG YU-WEI ments. Together with o
Page 754 and 755:
K'ANG YU-WEI and in the Age of Grea
Page 756 and 757:
K'ANG YU-WEI Comment. K'ang was the
Page 758 and 759:
K'ANG YU-WEI some who take a rounda
Page 760 and 761:
K'ANG YU-WEI There is no division i
Page 762 and 763:
K'ANG YU-WEI people feel love for a
Page 764 and 765:
... 40 ... THE PHILOSOPHY OF HUMANI
Page 766 and 767:
T'AN SSU-T'UNG There is nothing mor
Page 768 and 769:
T'AN SSU-T'UNG considering this lus
Page 770 and 771:
...41... CHANG TUNG-SUN'S THEORY OF
Page 772 and 773:
CHANG TUNG-SUN the sociology of kno
Page 774 and 775:
CHANG TUNG-SUN different independen
Page 776 and 777:
CHANG TUNG-SUN formed when a concre
Page 778 and 779:
... 42... THE NEW RATIONALISTIC CON
Page 780 and 781:
FUNG YU-LAN Such is a bare outline
Page 782 and 783:
FUNG YU-LAN ticular is still with h
Page 784 and 785:
FUNG YU-LAN monize the abstract uni
Page 786 and 787:
FUNG YU-LAN in other words, the mat
Page 788 and 789:
FUNG YU-LAN 5. Serving Heaven and J
Page 790 and 791:
...43 ... THE NEW IDEALISTIC CONFUC
Page 792 and 793:
HSIUNG SHIH-LI tury who have tried
Page 794 and 795:
HSIUNG SHIH-LI ing to a standstill.
Page 796 and 797:
HSIUNG SHIH-LI Mencius to teachers
Page 798 and 799:
HSIUNG SHIH-LI matter originally in
Page 800 and 801:
... 44 ... CHINESE PHILOSOPHY IN CO
Page 802 and 803:
CHINESE PHILOSOPHY IN COMMUNIST CHI
Page 804 and 805:
Page 806 and 807:
Page 808 and 809:
Page 810 and 811:
... APPENDIX ... ON TRANSLATING CER
Page 812 and 813:
APPENDIX co-compiler with Chu Hsi,
Page 814 and 815:
APPENDIX believing that erh has the
Page 816 and 817:
APPENDIX In the Book of Mencius (6A
Page 818 and 819:
APPENDIX T'i-yung, "substance and f
Page 820 and 821:
... BIBLIOGRAPHY ... THIS BIBLIOGRA
Page 822 and 823:
BIBLIOGRAPHY suggestive, and Needha
Page 824 and 825:
BIBLIOGRAPHY CH. 24. THE T'IEN-T'AI
Page 826 and 827:
BIBLIOGRAPHY sis in Chinese Metaphy
Page 828 and 829:
BIBLIOGRAPHY Blofeld, John, trans.
Page 830 and 831:
BIBLIOGRAPHY ————, The Phil
Page 832 and 833:
BIBLIOGRAPHY ————, A Short
Page 834 and 835:
BIBLIOGRAPHY Keith, A. Berriedale,
Page 836 and 837:
BIBLIOGRAPHY ————, Philosop
Page 838 and 839:
BIBLIOGRAPHY Wang Ch'ung, "Lun-Heng
Page 840 and 841:
A GLOSSARY OF CHINESE CHARACTERS Th
Page 842 and 843:
GLOSSARY 815
Page 844 and 845:
GLOSSARY 817
Page 846 and 847:
GLOSSARY 819
Page 848 and 849:
GLOSSARY 821
Page 850 and 851:
GLOSSARY 823
Page 852 and 853:
GLOSSARY 825
Page 854 and 855:
GLOSSARY 827
Page 856 and 857:
GLOSSARY 829
Page 858 and 859:
GLOSSARY 831
Page 860 and 861:
A Abhidharma School, 364n accidents
Page 862 and 863:
Yu-lan, 751, 755; and idealism, 777
Page 864 and 865:
chung-hsin (loyalty and faithfulnes
Page 866 and 867:
F fa (law), 786 Fa-chia, see Legali
Page 868 and 869:
Ho Shu-ching, 618 Ho Yen: and Wang
Page 870 and 871:
Chu Hsi on, 606, 608, 633; Wang Yan
Page 872 and 873:
512; Ch'eng Hao on, 531; Ch'eng I o
Page 874 and 875:
INDEX ming-shih (names and actualit
Page 876 and 877:
24; Kuo Hsiang on, see p. 326; Seng
Page 878 and 879:
space and time, 234-35 Spencer, 743
Page 880 and 881:
INDEX 399; on Buddha-nature, 400; o
Page 882 and 883:
life of, 654n; doctrines of, see to
show all

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