المراجع
الفصل الأول: كونفوشيوس (٥٥١–٤٧٩ق.م.) والإرث الذي خلَّفه: مقدمة
References to the Analects are to standard book
and passage number (9.13 refers to Book 9, passage 13), as
found in A Concordance to the
Analects of Confucius, in the
Harvard-Yenching Institute Sinological Index Series.
Translations of the Analects
throughout this volume are drawn from Daniel K.
Gardner, The Four Books
(Indianapolis: Hackett Publishing, 2007); D. C.
Lau, The Analects
(London: Penguin Books, 1979); James Legge,
Confucian Analects,
vol. 1, The Chinese
Classics, rev. ed. (Hong Kong: Hong Kong
University Press, 1960); Edward Slingerland, Confucian Analects: With Selections from
Traditional Commentaries (Indianapolis:
Hackett Publishing, 2003); Arthur Waley, The Analects of Confucius (New
York: Vintage, 1989); and E. Bruce Brooks and Takeo Brooks,
The Original Analects
(New York: Columbia University Press, 1998), or
are my own. For a discussion of the formation of the text of
the Analects, see John
Makeham, “On the Formation of Lun yu
as a Book,” Monumenta
Serica 44(1996): 1–25. The passage from Sima
Qian, “Whenever a visitor wearing a Confucian hat comes” is
from Burton Watson’s translation, Records of the Grand Historian of China, 2
vols. (New York: Columbia University Press, 1961), 1: 270.
The exchange between Liu Bang and Lu Jia is found in Watson,
Records of the Grand Historian
of China, 1: 278. On the “cosmological gulf,”
see Frederick Mote, Intellectual
Foundations of China, 2nd. ed. (New York:
Alfred A. Knopf, 1989), 12–25.
الفصل الثاني: الفرد وتهذيب النفسفي تعاليم كونفوشيوس
When speaking of
self-cultivation, Confucius had in mind the self-cultivation
of men, not of women. There was no expectation that women
should, or could, morally perfect themselves. See chap. 6
for a discussion of women and the Confucian tradition.
“There is a common saying among the people” passage is from
Mencius 4 A.5 (Book
1, Part A, passage 5), translated in Daniel K. Gardner,
The Four Books: The Basic
Teachings of the Later Confucian Tradition
(Indianapolis: Hackett Publishing, 2007), 75.
“From the Son of Heaven on down” passage from the Great Learning is translated in
Gardner, The Four Books,
6. For a discussion of the “empirical data” Confucius finds
in the early texts, see Benjamin Schwartz, The World of Thought in Ancient China
(Cambridge, MA: Harvard University Press, 1985),
86ff. The “Now, ritual furnishes the means” passage is based
on the translation in Legge, Li
Chi, 1: 63. “The parrot can speak” passage is
based on the translation in Legge, Li Chi, 1: 64-5. “Ruler and subject” passage
is based on translation in Legge, Li
Chi, 2: 313. “Do not roll the rice into a
ball” passage is based on the translation in Legge,
Li Chi, 1: 80-81.
“The instructive and transforming power of rituals” passage
is based on Legge, Li
Chi, 2: 259-60. “In music the sages found
pleasure” passage is based on the translation in Legge,
Li Chi, 2: 107. “A
filial son, in nourishing his aged” passage is based on the
translation in Legge, Li
Chi, 1: 467-68. “Although his parents be
dead” passage is based on the translation in Legge,
Li Chi, 1:
457.
الفصل الثالث: الحُكم في التعاليم الكونفوشيوسية
For oracle bone
inscriptions, see W. T. de Bary, Sources of Chinese Tradition, 2nd ed., 2
vols. (New York: Columbia University Press, 1999), 1: 3–23.
“Now, Zhou, the great king of Shang,” from the Book of History, is based on
James Legge’s translation in The
Shoo King or Book of Historical Documents,
vol. 3, The Chinese
Classics, 284-85. “Wailing and calling to
heaven” passage is based on the translation in Legge,
The Shoo King, 426.
“Heaven sees as the people sees” passage is based on the
translation in Legge, The Shoo King,
292. “The Mandate is not easy to keep” passage
from the Book of Odes is
translated in de Bary, Sources of
Chinese Tradition, 1: 39 (with slight
modification here). “The empire is not an individual’s
private property” is cited in Frederic Wakeman Jr. The Fall of Imperial China (New
York: Free Press, 1975), 81.
الفصل الرابع: التنوع داخل الكونفوشيوسية القديمة
References to the Mencius text are to standard
book, part, and passage number (e.g., 6 A.2 is Book 6, Part
A, passage 2); references to the Xunzi text are to standard section number.
Translations of the Mencius
are from Gardner, The
Four Books or D. C. Lau, Mencius (Hammondsworth:
Penguin, 1970), with occasional slight revision.
Translations of the Xunzi
are from Burton Watson, Xunzi (New York: Columbia University Press,
2003), with occasional slight
revision.
الفصل الخامس: إعادة تشكيل التقليد الكونفوشيوسي بعد عام ١٠٠٠ ميلاديًّا: تعاليم الكونفوشيوسية الجديدة
“Be they adults or
children” is from the Conversations
of Master Chu [Zhu Xi’s Zhuzi yulei], translated in
Daniel K. Gardner, Learning to Be a
Sage (Berkeley: University of California
Press, 1990), 12. “Qi moves and flows in all directions” is
based on the translation in de Bary, Sources of Chinese Tradition, 1: 687.
“Heaven is my father” is found in de Bary, Sources of Chinese Tradition,
1: 683. “The interaction of the two qi” is based on the translation in W. T.
Chan, Source Book in Chinese
Philosophy (Princeton: Princeton University
Press, 1963), 463. Zhu Xi’s explanations of principle are
cited in Gardner, Learning to Be a
Sage, 90, with slight modification here. The
discussion of Zhu Xi’s understanding of human nature and the
self-cultivation process is based on Gardner, The Four Books, 133–38. “Human
nature is simply this principle” and “human nature is
principle” passages are cited in Gardner, Learning to Be a Sage, 98, with
slight revision here. “Those of antiquity” is translated in
Gardner, The Four Books,
5. “What is meant by the extension of knowledge”
passage is translated in Gardner, The Four Books, 8. Zhu Xi’s remarks about
letting go of the mind and preserving the mind are cited in
Gardner, Learning to Be a
Sage, 51. The summary of the program of
learning is drawn from Gardner, introduction to The Four Books and Gardner,
Learning to Be a
Sage, 35-6. “All things in the world have
principle” is cited in Gardner, Learning to Be a Sage, 63. “Ease, immediacy,
and brevity” is Zhu’s description of the Four Books, cited
in Gardner, Learning to Be a
Sage, 39. “In reading, begin with passages”
is from Gardner, Learning to Be a
Sage, 43-4. A translation of Zhu Xi’s
hermeneutics can be found in Gardner, Learning to Be a Sage, 128–62.
“In reading, you want both body and mind” is found in
Gardner, Learning to Be a
Sage, 146. “When the number’s sufficient” is
from Gardner, Learning to Be a
Sage, 136. “Practice the Way with all his
strength” is cited in Gardner, Learning to Be a Sage,
38.
الفصل السادس: الكونفوشيوسية في الممارسة العملية
John Chaffee, Thorny Gates of Learning in Sung China
(Cambridge: Cambridge University Press, 1985),
15, estimates that successful candidates in the examination
accounted for 6–16 percent of the pre-Song civil service. On
cheating in the examinations, see Benjamin Elman, A Cultural History of Civil Examinations
in Late Imperial China (Berkeley: University
of California Press, 2000), 174–205; and Chung-li Chang,
The Chinese Gentry
(Seattle: University of Washington Press, 1955),
188–97. On Confucian critiques of the examination system,
see David S. Nivison, “Protest Against Conventions and
Conventions of Protest,” in Arthur Wright, ed., The Confucian Persuasion
(Stanford, CA: Stanford University Press, 1960),
177–201. For instances of uxorilocal marriage, where the
husband moves in with the wife’s family, see Susan Mann,
The Talented Women of the Zhang
Family (Berkeley: University of California
Press, 2007). “Nothing is better” passage is from Ban Zhao’s
Lessons for Women and
is found in Nancy Lee Swann, Pan
Chao, Foremost Woman
Scholar of China, First Century a.d. (New
York: Century Co., 1932), with slight modification. Passages
from the Analects for Women
are from de Bary, Sources
of Chinese Tradition, 1: 830–31. Zeng Jifen’s
remark, “To whom, then, does the responsibility” is cited by
Joseph McDermott, “The Chinese Domestic Bursar,” Ajia bunka kenkyū, November
1990, 18-19.
خاتمة الكتاب: الكونفوشيوسية في القرنين العشرين والحادي والعشرين
“Began to see the words
between the lines” is from Hsien-yi Yang and Gladys Yang’s
translation, “A Madman’s Diary,” in Selected Stories of Lu Hsun [Lu Xun]
(Peking: Foreign Language Press, 1972), 10. Chiang
Kai-shek’s “New Life Movement” speech of 1934 is translated
in de Bary, Sources of Chinese
Tradition, 2:342. The telegram, “Dearest
Chairman Mao” is cited in Sang Ye and Geremie Barmé,
“Commemorating Confucius in 1966-67,” China Heritage Quarterly, no.
20 (December 2009)
http://www.chinaheritagequarterly.org/scholarship.php?searchterm=020_confucius.inc&issue=020.
The editorial in the People’s
Daily appeared on January 10,
1967.
