Proceedings, American Philosophical Society (vol. 107, no. 5, 1963)American Philosophical Society |
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第 1 到 5 筆結果,共 16 筆
第 377 頁
... political entity . It includes the legal sections in various encyclopaedic compilations of governmental institutions , the chapters on legal development in many of the dynastic histories , ' and several large compendia of actual law ...
... political entity . It includes the legal sections in various encyclopaedic compilations of governmental institutions , the chapters on legal development in many of the dynastic histories , ' and several large compendia of actual law ...
第 378 頁
... political disruption following the death of King Aśoka . Since that time , therefore , we are told that the " religious basis of law predominates through the rest of Indian history until modern times . " 16 • 99 17 Turning from Asia to ...
... political disruption following the death of King Aśoka . Since that time , therefore , we are told that the " religious basis of law predominates through the rest of Indian history until modern times . " 16 • 99 17 Turning from Asia to ...
第 379 頁
... political : that of imposing tighter political controls upon a society which was then losing its old cultural values and being drawn by inexorable new forces along the long road lead- ing eventually to universal empire . Rather , 3 ...
... political : that of imposing tighter political controls upon a society which was then losing its old cultural values and being drawn by inexorable new forces along the long road lead- ing eventually to universal empire . Rather , 3 ...
第 380 頁
... Political Works of Motse , Probsthain's Oriental Series 19 ( Lon- don , 1929 ) , pp . 45-46 , 51 , and esp . 64 ( quoting the same sentence which appears below ) . sage - king nor even to a Chinese at all , but rather to a " barbarian ...
... Political Works of Motse , Probsthain's Oriental Series 19 ( Lon- don , 1929 ) , pp . 45-46 , 51 , and esp . 64 ( quoting the same sentence which appears below ) . sage - king nor even to a Chinese at all , but rather to a " barbarian ...
第 381 頁
... political system which has often been compared to European feudalism . At the top were the Chou kings , who exercised nomi- nal sovereignty over the entire Chinese cultural world . Under them were vassal lords who held as fiefs from the ...
... political system which has often been compared to European feudalism . At the top were the Chou kings , who exercised nomi- nal sovereignty over the entire Chinese cultural world . Under them were vassal lords who held as fiefs from the ...
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.