Proceedings, American Philosophical Society (vol. 107, no. 5, 1963)American Philosophical Society |
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第 1 到 5 筆結果,共 14 筆
第 377 頁
... F. Wright , eds . , Confucianism in Action ( Stanford , Stanford University Press , 1959 ) , pp . 63–96 . 7 Two of the most important of these have been trans- lated by Hulsewé and Balazs ( see note 12 ) . 8 Notably the nineteenth ...
... F. Wright , eds . , Confucianism in Action ( Stanford , Stanford University Press , 1959 ) , pp . 63–96 . 7 Two of the most important of these have been trans- lated by Hulsewé and Balazs ( see note 12 ) . 8 Notably the nineteenth ...
第 382 頁
... letter is eloquent testimony to the un- changing spirit of conservatism throughout the ages . Shu - hsiang's ... note 1 ) , chap . 6 , sect . 3 , " The Confucianization of Law , " pp . 267 f . est ( and probably original ) sense ...
... letter is eloquent testimony to the un- changing spirit of conservatism throughout the ages . Shu - hsiang's ... note 1 ) , chap . 6 , sect . 3 , " The Confucianization of Law , " pp . 267 f . est ( and probably original ) sense ...
第 400 頁
... Note on lost last page : Istum librum emit Frater Guido de Fraxia , tunc ... f . 416v : Iste liber est deputatus ad usum Fratris Andree de Florentia ... note was written before 1319 , the first definite date for the existence of the ...
... Note on lost last page : Istum librum emit Frater Guido de Fraxia , tunc ... f . 416v : Iste liber est deputatus ad usum Fratris Andree de Florentia ... note was written before 1319 , the first definite date for the existence of the ...
第 401 頁
... f . 1r : Sybilline prophecy . Inc. Hec continen- tur in Sibyllerio . Note on f . 2v : Iste liber est ad usum Fratris . . de P . . . qui . . . pro . . . et . . . librum . custodis Andree lectori , post cuius mortem ad Conventum ...
... f . 1r : Sybilline prophecy . Inc. Hec continen- tur in Sibyllerio . Note on f . 2v : Iste liber est ad usum Fratris . . de P . . . qui . . . pro . . . et . . . librum . custodis Andree lectori , post cuius mortem ad Conventum ...
第 402 頁
f . 2r : John Aegidius , 20 Liber Dictaminis . f . 34r : Glosses on Biblical words . Inc. De- siderii mei ... Note on f . 279v : Iste liber spectat ad Con- ventum Fratrum Minorum Florentinum , de- putatus ad usum Fratri Illuminato de ...
f . 2r : John Aegidius , 20 Liber Dictaminis . f . 34r : Glosses on Biblical words . Inc. De- siderii mei ... Note on f . 279v : Iste liber spectat ad Con- ventum Fratrum Minorum Florentinum , de- putatus ad usum Fratri Illuminato de ...
常見字詞
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熱門章節
第 376 頁 - Hammurabi, the exalted prince, the worshiper of the gods, to cause justice to prevail in the land, to destroy the wicked and the evil, • to prevent the strong from oppressing the weak, to go forth like the Sun over the Black Head Race, to enlighten the land and to further the welfare of the people.
第 376 頁 - John A. Wilson, The Burden of Egypt (Chicago, University of Chicago Press, 1951), pp.
第 381 頁 - Finally, and this is an important point, the early li were the product of a society in which hierarchical difference was emphasized. That is to say, the li prescribed sharply differing patterns of behavior according to a person's age and rank both within his family and in society at large (one pattern when acting toward a superior, another toward an inferior, still a third toward an equal). This idea of hierarchical difference, with resulting differences in behavior and privilege, has remained alive...
第 384 頁 - Thus when ministers have made great claims while their actual accomplishment is small, they are punished. This is not punishment because of the smallness of the accomplishment, but because the accomplishment is not equal to the name of it. And when ministers have made small claims while the actual accomplishment is great, they are also punished. This is not because no pleasure is taken in the larger accomplishment, but because it is not in accord with the name given to...
第 380 頁 - Most of them were less theoretical thinkers than tough-minded men of affairs who, as administrators, diplomats, and political economists, sought employment from whatever state would use their services. Their aim was direct and simple: to create a political and military apparatus powerful enough to suppress feudal privilege at home, expand the state's territories abroad, and eventually weld all the rival kingdoms into a single empire. Toward this goal they were ready to use every political, military,...
第 413 頁 - General Program of the Committee on Documentary Reproduction, American Historical Association," College and Research Libraries, July, 1953: 303-307.
第 379 頁 - Tightness has its origin in what is fitting for the many. What is fitting for the many is what accords with the minds of men. Herein is the essence of good government. . . . Law is not something sent down by Heaven, nor is it something engendered by Earth. It springs from the midst of men themselves, and by being brought back [to men] it corrects itself.27 The sages, being enlightened and wise by nature, inevitably penetrated the mind of Heaven and Earth.
第 376 頁 - China, as we shall see in the next section, no one at any time has ever hinted that any kind of written law — even the best written law — could have had a divine origin.
第 376 頁 - Law is not a product of human thought, nor is it any enactment of peoples, but something eternal which rules the whole universe by its wisdom in command and prohibition. Thus they have been accustomed to say that Law is the primal and ultimate mind of God, whose reason directs all things either by compulsion or restraint.
第 381 頁 - Confucian ideal gentleman (the chün-tcu or "Superior Man") from ordinary men was his mastery of the li. On the other hand, the Confucians believed that underlying the minutiae of the specific rules of li are to be found certain broad moral principles which are what give the li their validity.