[clinton/website/site/unknownlamer.org.git] / Wisdom.html

<?xml version="1.0" encoding="utf-8" ?>
<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
    "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
<html xmlns="http://www.w3.org/1999/xhtml">
  <head>
    <title>The Wisdom of the Ancients</title>
    <meta name="generator" content="muse.el" />
    <meta http-equiv="Content-Type"
          content="text/html; charset=utf-8" />
<link rel="stylesheet" href="default.css" media="screen" />
  </head>
  <body>
    <h1>The Wisdom of the Ancients</h1>
   <div class="contents">
<dl>
<dt>
<a href="#sec1">Mencius</a>
</dt>
<dd>
<dl>
<dt>
<a href="#sec2">III.B.1</a>
</dt>
<dt>
<a href="#sec3">VI.A.10</a>
</dt>
</dl>
</dd>
<dt>
<a href="#sec4">Qohelet</a>
</dt>
<dt>
<a href="#sec5">One</a>
</dt>
</dl>
</div>


<!-- Page published by Emacs Muse begins here --><h2><a name="sec1" id="sec1"></a>
Mencius</h2>

<h3><a name="sec2" id="sec2"></a>
III.B.1</h3>

<blockquote>
<p class="quoted">
Ch'en Tai said, &quot;When you refused even to see them, the feudal lords
appeared insignificant to you. Now that you have seen them, they are
either kings, or, at least, leaders of the feudal lords. Moreover,
it is said in the <em>Records</em>, 'Bend the foot in order to straighten
the yard.' That seems worth doing.&quot;</p>
<p class="quoted">&quot;Once,&quot; said Mencius, &quot;Duke Ching of Ch'i went hunting and summoned
his gamekeeper with a pennon. The gamekeeper did not come, and the
Duke was going to have him put to death. 'A man whose mind is set on
high ideals never forgets that he may end in a ditch; a man of valor
never forgets that he may forfeit his head.' What did Conficius find
praiseworthy in the gamekeeper? His refusal to answer to a form of
summons to which he was not entitled. What can one do about those
who go without even being summoned? Moreover, the saying, 'Bend the
foot in order to straighten the yard' refers to profit. If it is for
profit, I suppose one might just as well bend the yard to straighten
the foot.</p>
<p class="quoted">&quot;Once, Viscount Chien of Chao sent Wang Liang to drive the chariot
for his favorite, Hsi. In the whole day they failed to catch one
single bird. Hsi reported to his master, 'He is the worst charioteer
in the world.' Someone told Wang Liang of this. Liang asked, 'May I
have another chance?' It was with difficulty that Hsi was persuaded,
but in one morning they caught ten birds. Hsi reported to his
master, 'He is the best charioteer in the world.' 'I shall make him
drive for you,' said Viscount Chien. He asked Wang Liang, but
Wang Liang refused. 'I drove for him according to the proper rules,'
said he, 'and we did not catch a single bird all day. Then I used
underhand methods, and we caught ten birds in one morning. The <em>Book
of Odes</em> says,</p>

<p class="verse">
He never failed to drive correctly,<br />
And his arrows went straight for the target<br />
</p>
I am not used to driving for small men. May I be excused?'</p>
<p class="quoted">&quot;Even a charioteer is ashamed to be in league with an archer. When
doing so means catching enough birds to pile up like a mountain, he
would still rather not do it. What can one do about those who bend
the Way in order to please others? You are futher mistaken. There
has never been a man who could straighten others by bending
himself.&quot;</p>

</blockquote>


<h3><a name="sec3" id="sec3"></a>
VI.A.10</h3>

<blockquote>
<p class="quoted">
Mencius said, &quot;Fish is what I want; bear's palm is also what I
want. If I cannot have both, I would rather take bear's palm than
fish. Life is what I want; dutifulness is also what I want. If I
cannot have both, I would rather take dutifulness than life. On the
one hand, though life is what I want, there is something I want more
than life. That is why I do not cling to life at all costs. On the
other hand, though death is what I loathe, there is something I
loathe more than death. That is why there are troubles I do not
avoid. If there is nothing a man wants more than life, then why
should he have scruples about any means, so long as it will serve to
keep him alive? if there is nothing a man loathes more than death,
then why should have have scruples about any means, so long as it
helps him to avoid trouble? Yet there are ways of remaining alive
and ways of avoiding death to which a man will not resort. In other
words, there are things a man wants more than life and there are
also things he loathes more than death. This is an attitude not
confined to the moral man but common to all men. The moral man simply
never loses it.</p>
<p class="quoted">&quot;Here is a basketful of rice and a bowful of soup. Getting them will
mean life; not getting them will mean death. When these are given
with abuse, even a wayfarer would not accept them; when these are
given after being trampled upon, even a beggar would not accept
them. Yet when it comes to ten thousand bushels of grain one is
supposed to accept without asking if it is in accordance with the
rites or if it is right to do so. What benefit are then thousand
bushels of grain to me? [Do I accept them] for the sake of beautiful
houses, the enjoyment of wives and concubines, or for the sake of
the gratitude my needy acquaintances will show? What I would not
accept in the first instance when it was a matter of life and death
I now accept for the sake of beautiful houses; what I would not
accept when it was a matter of life and death I now accept for the
enjoyment of wives and concubines; what I would not accept when it
was a matter of life and death I now accept for the sake of the
gratitude my needy acquaintances will show me. Is there no way of
putting a stop to this? This way of thinking is known as losing
one's original heart.&quot;</p>

</blockquote>


<h2><a name="sec4" id="sec4"></a>
Qohelet</h2>


<h2><a name="sec5" id="sec5"></a>
One</h2>

<p class="verse">
&nbsp;&nbsp;1 The words of the Preacher, the son of David, king in Jerusalem.<br />
&nbsp;&nbsp;2 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.<br />
&nbsp;&nbsp;3 What profit hath a man of all his labour which he taketh under the sun?<br />
&nbsp;&nbsp;4 One generation passeth away, and another generation cometh: but the earth<br />
abideth for ever.<br />
&nbsp;&nbsp;5 The sun also ariseth, and the sun goeth down, and hasteth to his place<br />
where he arose.<br />
&nbsp;&nbsp;6 The wind goeth toward the south, and turneth about unto the north; it<br />
whirleth about continually, and the wind returneth again according to his<br />
circuits.<br />
&nbsp;&nbsp;7 All the rivers run into the sea; yet the sea is not full; unto the place<br />
from whence the rivers come, thither they return again.<br />
&nbsp;&nbsp;8 All things are full of labour; man cannot utter it: the eye is not<br />
satisfied with seeing, nor the ear filled with hearing.<br />
&nbsp;&nbsp;9 The thing that hath been, it is that which shall be; and that which is done<br />
is that which shall be done: and there is no new thing under the sun.<br />
&nbsp;&nbsp;10 Is there any thing whereof it may be said, See, this is new? it hath been<br />
already of old time, which was before us.<br />
&nbsp;&nbsp;11 There is no remembrance of former things; neither shall there be any<br />
remembrance of things that are to come with those that shall come after.<br />
&nbsp;&nbsp;12 I the Preacher was king over Israel in Jerusalem.<br />
&nbsp;&nbsp;13 And I gave my heart to seek and search out by wisdom concerning all things<br />
that are done under heaven: this sore travail hath God given to the sons of man<br />
to be exercised therewith.<br />
&nbsp;&nbsp;14 I have seen all the works that are done under the sun; and, behold, all is<br />
vanity and vexation of spirit.<br />
&nbsp;&nbsp;15 That which is crooked cannot be made straight: and that which is wanting<br />
cannot be numbered.<br />
&nbsp;&nbsp;16 I communed with mine own heart, saying, Lo, I am come to great estate, and<br />
have gotten more wisdom than all they that have been before me in Jerusalem:<br />
yea, my heart had great experience of wisdom and knowledge.<br />
&nbsp;&nbsp;17 And I gave my heart to know wisdom, and to know madness and folly: I<br />
perceived that this also is vexation of spirit.<br />
&nbsp;&nbsp;18 For in much wisdom is much grief: and he that increaseth knowledge<br />
increaseth sorrow.<br />
</p>


  <!-- Page published by Emacs Muse ends here -->

  <p class="cke-buttons">
    <!-- validating badges, any browser, etc -->
    <a href="http://validator.w3.org/check/referer"><img
	src="http://www.w3.org/Icons/valid-xhtml10"
	alt="Valid XHTML 1.0!" /></a>
    
    <a href="http://www.anybrowser.org/campaign/"><img
	src="img/buttons/w3c_ab.png" alt="[ Viewable With Any Browser
	]" /></a>

    <a href="http://www.debian.org/"><img
	src="img/buttons/debian.png" alt="[ Powered by Debian ]" /></a>
    
    <a href="http://hcoop.net/">
      <img src="img/buttons/hcoop.png" 
	alt="[ Hosted by HCoop]" />
    </a>

    <a href="http://www.fsf.org/register_form?referrer=114">
      <img src="img/buttons/fsf_member.png"
	alt="[ FSF Associate Member ]" />
    </a>
  </p>

<p class="cke-footer">&lt;captain_krunk&gt; ntk is currently using "telnet fyodor 25" to send email
</p>
<p class="cke-timestamp">Last Modified:
    March 13, 2008</p>
  </body>
</html>
Commit	Line	Data
2aff8b5c	1	<?xml version="1.0" encoding="utf-8" ?>
	2	<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
	3	"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
	4	<html xmlns="http://www.w3.org/1999/xhtml">
	5	<head>
	6	<title>The Wisdom of the Ancients</title>
	7	<meta name="generator" content="muse.el" />
	8	<meta http-equiv="Content-Type"
	9	content="text/html; charset=utf-8" />
	10	<link rel="stylesheet" href="default.css" media="screen" />
	11	</head>
	12	<body>
	13	<h1>The Wisdom of the Ancients</h1>
	14	<div class="contents">
	15	<dl>
	16	<dt>
	17	<a href="#sec1">Mencius</a>
	18	</dt>
	19	<dd>
	20	<dl>
	21	<dt>
	22	<a href="#sec2">III.B.1</a>
	23	</dt>
	24	<dt>
	25	<a href="#sec3">VI.A.10</a>
	26	</dt>
	27	</dl>
	28	</dd>
	29	<dt>
	30	<a href="#sec4">Qohelet</a>
	31	</dt>
	32	<dt>
	33	<a href="#sec5">One</a>
	34	</dt>
	35	</dl>
	36	</div>
	37
	38
	39	<!-- Page published by Emacs Muse begins here --><h2><a name="sec1" id="sec1"></a>
	40	Mencius</h2>
	41
	42	<h3><a name="sec2" id="sec2"></a>
	43	III.B.1</h3>
	44
	45	<blockquote>
	46	<p class="quoted">
	47	Ch'en Tai said, "When you refused even to see them, the feudal lords
	48	appeared insignificant to you. Now that you have seen them, they are
	49	either kings, or, at least, leaders of the feudal lords. Moreover,
	50	it is said in the <em>Records</em>, 'Bend the foot in order to straighten
	51	the yard.' That seems worth doing."</p>
	52	<p class="quoted">"Once," said Mencius, "Duke Ching of Ch'i went hunting and summoned
	53	his gamekeeper with a pennon. The gamekeeper did not come, and the
	54	Duke was going to have him put to death. 'A man whose mind is set on
	55	high ideals never forgets that he may end in a ditch; a man of valor
	56	never forgets that he may forfeit his head.' What did Conficius find
	57	praiseworthy in the gamekeeper? His refusal to answer to a form of
	58	summons to which he was not entitled. What can one do about those
	59	who go without even being summoned? Moreover, the saying, 'Bend the
	60	foot in order to straighten the yard' refers to profit. If it is for
	61	profit, I suppose one might just as well bend the yard to straighten
	62	the foot.</p>
	63	<p class="quoted">"Once, Viscount Chien of Chao sent Wang Liang to drive the chariot
	64	for his favorite, Hsi. In the whole day they failed to catch one
65	single bird. Hsi reported to his master, 'He is the worst charioteer
66	in the world.' Someone told Wang Liang of this. Liang asked, 'May I
67	have another chance?' It was with difficulty that Hsi was persuaded,
68	but in one morning they caught ten birds. Hsi reported to his
69	master, 'He is the best charioteer in the world.' 'I shall make him
70	drive for you,' said Viscount Chien. He asked Wang Liang, but
71	Wang Liang refused. 'I drove for him according to the proper rules,'
72	said he, 'and we did not catch a single bird all day. Then I used
73	underhand methods, and we caught ten birds in one morning. The <em>Book
74	of Odes</em> says,</p>
75
76	<p class="verse">
77	He never failed to drive correctly,<br />
78	And his arrows went straight for the target<br />
79	</p>
80	I am not used to driving for small men. May I be excused?'</p>
81	<p class="quoted">"Even a charioteer is ashamed to be in league with an archer. When
82	doing so means catching enough birds to pile up like a mountain, he
83	would still rather not do it. What can one do about those who bend
84	the Way in order to please others? You are futher mistaken. There
85	has never been a man who could straighten others by bending
86	himself."</p>
87
88	</blockquote>
89
90
91	<h3><a name="sec3" id="sec3"></a>
92	VI.A.10</h3>
93
94	<blockquote>
95	<p class="quoted">
96	Mencius said, "Fish is what I want; bear's palm is also what I
97	want. If I cannot have both, I would rather take bear's palm than
98	fish. Life is what I want; dutifulness is also what I want. If I
99	cannot have both, I would rather take dutifulness than life. On the
100	one hand, though life is what I want, there is something I want more
101	than life. That is why I do not cling to life at all costs. On the
102	other hand, though death is what I loathe, there is something I
103	loathe more than death. That is why there are troubles I do not
104	avoid. If there is nothing a man wants more than life, then why
105	should he have scruples about any means, so long as it will serve to
106	keep him alive? if there is nothing a man loathes more than death,
107	then why should have have scruples about any means, so long as it
108	helps him to avoid trouble? Yet there are ways of remaining alive
109	and ways of avoiding death to which a man will not resort. In other
110	words, there are things a man wants more than life and there are
111	also things he loathes more than death. This is an attitude not
112	confined to the moral man but common to all men. The moral man simply
113	never loses it.</p>
114	<p class="quoted">"Here is a basketful of rice and a bowful of soup. Getting them will
115	mean life; not getting them will mean death. When these are given
116	with abuse, even a wayfarer would not accept them; when these are
117	given after being trampled upon, even a beggar would not accept
118	them. Yet when it comes to ten thousand bushels of grain one is
119	supposed to accept without asking if it is in accordance with the
120	rites or if it is right to do so. What benefit are then thousand
121	bushels of grain to me? [Do I accept them] for the sake of beautiful
122	houses, the enjoyment of wives and concubines, or for the sake of
123	the gratitude my needy acquaintances will show? What I would not
124	accept in the first instance when it was a matter of life and death
125	I now accept for the sake of beautiful houses; what I would not
126	accept when it was a matter of life and death I now accept for the
127	enjoyment of wives and concubines; what I would not accept when it
128	was a matter of life and death I now accept for the sake of the
129	gratitude my needy acquaintances will show me. Is there no way of
130	putting a stop to this? This way of thinking is known as losing
131	one's original heart."</p>
132
133	</blockquote>
134
135
136
137	<h2><a name="sec4" id="sec4"></a>
138	Qohelet</h2>
139
140
141	<h2><a name="sec5" id="sec5"></a>
142	One</h2>
143
144	<p class="verse">
145	1 The words of the Preacher, the son of David, king in Jerusalem.<br />
146	2 Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.<br />
147	3 What profit hath a man of all his labour which he taketh under the sun?<br />
148	4 One generation passeth away, and another generation cometh: but the earth<br />
149	abideth for ever.<br />
150	5 The sun also ariseth, and the sun goeth down, and hasteth to his place<br />
151	where he arose.<br />
152	6 The wind goeth toward the south, and turneth about unto the north; it<br />
153	whirleth about continually, and the wind returneth again according to his<br />
154	circuits.<br />
155	7 All the rivers run into the sea; yet the sea is not full; unto the place<br />
156	from whence the rivers come, thither they return again.<br />
157	8 All things are full of labour; man cannot utter it: the eye is not<br />
158	satisfied with seeing, nor the ear filled with hearing.<br />
159	9 The thing that hath been, it is that which shall be; and that which is done<br />
160	is that which shall be done: and there is no new thing under the sun.<br />
161	10 Is there any thing whereof it may be said, See, this is new? it hath been<br />
162	already of old time, which was before us.<br />
163	11 There is no remembrance of former things; neither shall there be any<br />
164	remembrance of things that are to come with those that shall come after.<br />
165	12 I the Preacher was king over Israel in Jerusalem.<br />
166	13 And I gave my heart to seek and search out by wisdom concerning all things<br />
167	that are done under heaven: this sore travail hath God given to the sons of man<br />
168	to be exercised therewith.<br />
169	14 I have seen all the works that are done under the sun; and, behold, all is<br />
170	vanity and vexation of spirit.<br />
171	15 That which is crooked cannot be made straight: and that which is wanting<br />
172	cannot be numbered.<br />
173	16 I communed with mine own heart, saying, Lo, I am come to great estate, and<br />
174	have gotten more wisdom than all they that have been before me in Jerusalem:<br />
175	yea, my heart had great experience of wisdom and knowledge.<br />
176	17 And I gave my heart to know wisdom, and to know madness and folly: I<br />
177	perceived that this also is vexation of spirit.<br />
178	18 For in much wisdom is much grief: and he that increaseth knowledge<br />
179	increaseth sorrow.<br />
180	</p>
181
182
183	<!-- Page published by Emacs Muse ends here -->
184
185	<p class="cke-buttons">
186	<!-- validating badges, any browser, etc -->
187	<a href="http://validator.w3.org/check/referer"><img
188	src="http://www.w3.org/Icons/valid-xhtml10"
189	alt="Valid XHTML 1.0!" /></a>
190
191	<a href="http://www.anybrowser.org/campaign/"><img
192	src="img/buttons/w3c_ab.png" alt="[ Viewable With Any Browser
193	]" /></a>
194
195	<a href="http://www.debian.org/"><img
196	src="img/buttons/debian.png" alt="[ Powered by Debian ]" /></a>
197
198	<a href="http://hcoop.net/">
199	<img src="img/buttons/hcoop.png"
200	alt="[ Hosted by HCoop]" />
201	</a>
202
203	<a href="http://www.fsf.org/register_form?referrer=114">
204	<img src="img/buttons/fsf_member.png"
205	alt="[ FSF Associate Member ]" />
206	</a>
207	</p>
208
cb44b69b	209	<p class="cke-footer"><captain_krunk> ntk is currently using "telnet fyodor 25" to send email
2aff8b5c	210	</p>
	211	<p class="cke-timestamp">Last Modified:
	212	March 13, 2008</p>
	213	</body>
	214	</html>