Proceedings, American Philosophical Society (vol. 107, no. 5, 1963)American Philosophical Society |
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第 6 到 10 筆結果,共 31 筆
第 380 頁
... early literature there ap- pears a well - known tradition about a legendary adminis- trator of justice , Kao Yao , which at first sight seems to run counter to the hostile attitude just mentioned . Closer examination , however , shows ...
... early literature there ap- pears a well - known tradition about a legendary adminis- trator of justice , Kao Yao , which at first sight seems to run counter to the hostile attitude just mentioned . Closer examination , however , shows ...
第 381 頁
... EARLIEST CHINESE " CODE " From myth and social theory it is time to turn to the concrete beginnings of Chinese written law as recorded in authentic history . The Chou dy- nasty ( ca. 1027-221 B.C. ) functioned during its early centuries ...
... EARLIEST CHINESE " CODE " From myth and social theory it is time to turn to the concrete beginnings of Chinese written law as recorded in authentic history . The Chou dy- nasty ( ca. 1027-221 B.C. ) functioned during its early centuries ...
第 382 頁
... early stages . Later , however , as it became increasingly apparent that law had come to stay , the Confucians softened their attitude to the point where they accepted law - although grudgingly — as a necessary evil . Even then , how ...
... early stages . Later , however , as it became increasingly apparent that law had come to stay , the Confucians softened their attitude to the point where they accepted law - although grudgingly — as a necessary evil . Even then , how ...
第 383 頁
... early part of the age of empire . Dur- ing most of the Chou dynasty , consequently , the li were transmitted in unwritten form only . At the same time , their large number , complexity , and refinement meant that they were largely an ...
... early part of the age of empire . Dur- ing most of the Chou dynasty , consequently , the li were transmitted in unwritten form only . At the same time , their large number , complexity , and refinement meant that they were largely an ...
第 384 頁
... early third century B.C. Goodness alone [ without law ] does not suffice for handling government . Law ( fa ) alone [ without goodness ] cannot succeed in operating of itself.s To have good laws ( fa ) and yet experience dis- order ...
... early third century B.C. Goodness alone [ without law ] does not suffice for handling government . Law ( fa ) alone [ without goodness ] cannot succeed in operating of itself.s To have good laws ( fa ) and yet experience dis- order ...
常見字詞
According to Āp Adhvaryu Agni Ambrose Amygdaloidal spilite Antarctic Antigorite ánu Boulais breccia BRITISH SESSIONAL PAPERS century B.C. Ch'ing code Ch'ü China cited in note clarified butter cobble Confucian consecration convent Conventum corr Correspondence respecting Croce deputatus ad usum dext dredgings dynasty electron figs Florentinum formulas Frater Fratrum Minorum friars fuit gabbro gneisses Granodiorite greenschist Han Fei-tzu homicide hsing human Indra Legalist libris librum Lyons Majesty's Microprint Microprint Edition pages minister muon naḥ neutrino Notarile Note on f oblation oblation of clarified official Operation DEEP FREEZE Paper or Report paramé particle pebbles penal Plut porphyry punishments recited Report Number rhyolite rutile Sacrificer sám Savitar scientific SESSIONAL PAPERS RELATING Slave Trade social soma Soma-sacrifice spilite stanza super T'ang code thee Thirteenth century thou art tion Titanaugite translation tury tvā United written law yád yát
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.