Home • Chronology Entries • Documents • People • Login

“The Dial : a magazine for literature, philosophy, and religion” (Publication, 1843)

Year

1843

Text

The Dial : a magazine for literature, philosophy, and religion. Ed. by Ralph Waldo Emerson, Margaret Fuller, George Ripley. Vol. 3, no 3 (April), no 4 (Oct.). (Boston, Mass. : E.P. Peabody, 1843). [Henry David Thoreau edited in the absence of Ralph Waldo Emerson the issue Ethical scriptures].
Enthält :
Ethical scriptures : sayings of Confucius.
Ethical scriptures : Chinese four books.
http://books.google.ch/books?id=P3sAAAAAYAAJ&printsec=frontcover&hl=de#v=onepage&q&f=false.
http://books.google.ch/books?hl=de&id=VnsAAAAAYAAJ&q=taou#v=snippet&q=taou&f=false. (Eme28)

Type

Publication

Contributors (4)

Emerson, Ralph Waldo  (Boston 1803-1882 Concord, Mass.) : Philosoph, Unitarier, Schriftsteller

Fuller, Sarah Margaret  (Cambridge, Mass. 1810-1850 Fire Island, New York) : Schriftstellerin, Journalistin

Ripley, George  (Greenfield, Mass. 1802-1880 New York, N.Y.) : Schriftsteller

Thoreau, Henry David  (Concord, Mass. 1817-1862 Concord, Mass.) : Schriftsteller, Philosoph, Dichter

Subjects

History of Media / Literature : Occident : United States of America : Prose / Philosophy : China : Confucianism and Neoconfucianism

Chronology Entries (1)

# Year Text Linked Data
1 1843 The Dial [ID D29685].
Ethnical scriptures : sayings of Confucius.
Chee says, if in the morning I hear about the right way, and in the evening die, I can be happy. A man's life is properly connected with virtue. The life of the evil man is preserved by mere good fortune.
Coarse rice for food, water to drink, and the bended arm for a pillow – happiness may be enjoyed even in these. Without virtue, riches and honor seem to me like a passing cloud.
A wise and good man was Hooi. A piece of bamboo was his dish, a cocoa-nut his cup, his dwelling a miserable shed. Men could not sustain the sight of his wretchedness ; but Hooi did not change the serenity of his mind. A wise and good man was Hooi.
Chee-koong said, Were they discontented ? The sage replies, They sought and attained complete virtue ; - how then yould they be discontented ?
Chee says, Yaou is the man who, in torn clothes or common apparel, sits with those dressed in furred robes without feeling shame.
To worship at a temple not your own is mere flattery.
Chee says, grieve not that men know not you ; grieve that you are ignorant of men.
How can a man remain concealed ! How can a man remain concealed !
Have no friend unlike yourself.
Chee-Yaou enquired respecting filial piety. Chee says, the filial piety of the present day is esteemed merely ability to nourish a parent. This care is extended to a dog or a horse. Every dometic animal can obtain food. Beside veneration, what is the difference ?
Chee entered the great temple, frequently enquiring about things. One said, who says that the son of the Chou man understands propriety ? In the great temple he is constantly asking questions. Chee heard and replied - 'This is propriety'.
Choy-ee slept in the afternoon. Chee says, rotten wood is unfit for carving : a dirty wall cannot receive a beautiful color. To Ee what advice can I give ?
A man's transgression partakes of the nature of his company.
Having knowledge, to apply it ; not having knowledge, to confess your ignorance ; this is real knowledge.
Chee says, to sit in silence and recal past ideas, to study and feel no anxiety, to instruct men without weariness ; - have I this ability within me ?
In forming a mountain, were I to stop when one basket of earth is lacking, I actually stop ; and in the same manner were I to add to the level ground though but one basket of earth daily, I really go forward.
A soldier of the kingdom of Ci lost his buckler ; and having sought after it a long time in vain ; he comforted himself with this reflection : 'A soldier has lost his buckler, but a soldier of our camp will find it ; he will use it. '
The wise man never hastens, neither in his studies nor his words ; he is sometimes, as it were, mute ; but when it concerns him to act and practice virtue, he, as I may say, precipiates all.
The truly wise man speaks little ; he is little eloquent. I see not that eloquence can be of very great use to him.
Silence is absolutely necessary to the wise man. Great speeches, elaborate discourses, pieces of eloquence, ought to be a language unknown to him ; his actions ought to be his language. As for me, I would never speak more. Heaven speaks ; but what language does it use to preach to men, that there is a sovereign principle from which all things depend ; a sovereign principle which makes them to act and move ? Its motion is its language ; it reduces the seasons to their time ; it agitates nature ; it makes it produce. This silence is eloquent.

Ethical scriptures : Chinese four books.
[Preliminary Note. Since we printed a few selections from Dr. Marhsman's translation of the sentences of Confucius, we have received a copy of 'the Chinese Classical Work, commonly called the Four Books, translated and illustrated with notes by the late Rev. David Collie, Principal of the Anglo-Chinese College, Malacca. Printed at the Mission Press'. This translation, which seems to have been undertaken and performed as an exercise in learning the language, is the most valuable contribution we have yet seen from the Chinese literature. That part of the work, which is new, is the Memoirs of Mencius in two books, the Shang Mung and Hea Mung, which is the production of Mung Tsze (or Mencius), who flourished about a hundres years after Confucis. The subjoined extracts are chiefly taken from these books.]
All things are contained complete in ourselves. There is no greater joy than to turn round on ourselves and become perfect.
The human figure and color possess a divine nature, but it is only the sage who can fulfill what his figure promises.
The superior man's nature consists in this, that benevolence, justice, propriety, and wisdom, have their root in his heart, and are exhibited in his countenance. They shine forth in his face and go through to his back. They are manifested in his four members.
Wherever the superior man passes, renovation takes place. The divine spirit which he cherishes above and below, flows on equal in extent and influence with heaven and earth.
Tsze Kung says, The errors of the superior man are like the eclipses of the sun and moon. His errors all men see, and his reformation all men look for.
Mencius says, There is not anything but is decreed ; accord with and keep to what is right. Hence he, who understands the decrees, will not stand under a falling wall. He, who dies in performing his duty to the utmost of his power, accords with the decrees of heaven. But he who dies for his crimes, accords not with the divine decree.
There is a proper rule by which we should seek, and whether we obtain what we seek or not, depends on the divine decree.
Put men to death by the principles which have for their object the preservation of life, and they will not grumble.
The Scholar.
Teen, son of the king of Tse, asked what the business of the scholar consists in ? Mencius replied, In elevating his mind and inclination. What do you mean by elevating the mind ? It consists merely in being benevolent and just. Where is the scholar's abode ? In benevolence. Where is his road ? Justice. To dwell in benevolence, and walk in justice, is the whole business of a great man.
Benevolence is man's heart, and justice is man's path. If a man lose his fowls or his dogs, he knows how to seek them. The duty of the student is no other than to seek his lost heart.
He who employs his whole mind, will know his nature. He who knows his nature, knows heaven.
It were better to be without books than to believe all that they record.
The Taou.
Sincerity is the Taou or way of heaven. To aim at it is the way of man.
From inherent sincerity to have perfect intelligence, is to be a sage by nature ; to attain sincerity by means of intelligence, is to be such by study. Where there is sincerity, there must be intelligence. Where intelligence is, it must lead to sincerity.
He who offends heaven, has none to whom he can pray.
Mencius said, To be benevolent is man. Then man and benevolence are united, they are called Taou.
To be full of sincerity, is called beauty. To be so full of sincerity that it shines forth in the external conduct, is called greatness. Holiness or sageness which is above comprehension, is called divine.
Perfection (or sincerity) is the way of heaven, and to wish for perfection is the duty of a man. It has never been the case that he who possessed genuine virtue in the highest degree, could not influence others, nor has it ever been the case that he who was not in the highest degree sincere could influence others.
There is a divine nobility and a human nobility. Benevolence, justice, fidelity, and truth, and to delight in virtue without weariness, constitute divine nobility. To be a prince, a prime minister, or a great officer of state constitute human nobility. The ancients adorned divine nobility, and human nobility followed it.
The men of the present day cultivate divine nobility in order that they may obtain human nobility ; and when they once get human nobility, they throw away divine nobility. This is the height of delusion, and must end in the loss of both.
Of reform.
Taou is not far removed from man. If men suppose that it lies in something remote, then what they think of is not Taou. The ode says, 'Cut hatchet handles'. This means of doing it, is not remote ; you have only to take hold of one handle, and use it to cut another. Yet if you look aslant at it, it will appear distant. Hence the superior man.
When Tsze Loo heard anything that he had not yet fully practiced, he was afraid of hearing anything else.
The governor of Yih asked respecting government. Confucius replied, Make glad those who are near, and those who are at a distance will com.
The failing of men is that they neglect their own field, and dress that of others. They require much of others, but little of themselves.
War.
Mencius said, From this time and ever after I know the heavy consequences of killing a man's parents. If you kill a man's elder brother, he will kill your elder brother. Hence although you do not yourself kill them, you do nearly the same thing.
When man says, I know well how to draw up an army, I am skilled in fighting, he is a great criminal.
Politics.
Ke Kang asked Confucius respecting government. Confucius replied, Government is rectitude.
Ke Kang was harassed by robbers, and consulted Confucius on the subject. Confucius said, if you, sir, were not covetous, the people would not rob, even though you should hire them to do it.
Mencius said, Pih E's would not look on a bad color, nor would his ear listen to a bad sound. Unless a prince were of his own stamp, he would not serve him, and unless people were of his own stamp, he would not employ them. In times of good government, he went into office, and in times of confusion and bad government, he retired. Where disorderly government prevailed, or where disorderly people lived, he could not bear to dwell. He thought that to live with low men was as bad as to sit in the mud with his court robes and cap. In the time of Chou, he dwelt on the banks of the North Ka, watching till the Empire should be brought to peace and order. Hence, when the fame of Pih E is heard of, the stupid become intelligent, and the weak determined.
E Yin said, What of serving a prince not of one's own stamp ! What of ruling a people which are not to your mind ! In times of good government he went into office, and so did he in times of disorder. He said, heaven has given life to this people, and sent those who are first enlightened to enlighten those who are last, and has sent those who are first aroused to arouse those who are last. I am one of heaven's people who am first aroused. I will take if there was a single man or woman in the Empire, who was not benefited by the doctrines of Yaou and Shun, that he was guilty of pushing them into a ditch. He took the heavy responsibility of the Empire on himself.
Lew Hea Hooi was not ashamed of serving a dirty Prince, nor did he refuse an inferior Office. He did not conceal the virtuous, and acted according to his principles. Although he lost his place, he grumbled not. In poverty he repined not. He lived in harmony with mean of little worth, and could not bear to abandon them. He said, 'You are you, and I am I ; although you sit by my side with your body naked, how can you defile me ?' Hence when the fame of Lew Hea Hooi is heard of, the mean man becomes liberal, and the miserly becomes generous.
Virtue.
Chung Kung asked, What is perfect virtue ? Confucius said, What you do not wish others to do to you, do not to them.
Sze Ma Neu asked, What constitutes perfect virtue ? Confucius replied ; It is to find it difficult to speak. 'To find it difficult to speak ! Is that perfect virtue ?' Confucius rejoined, What is difficult to practice, must it not be difficult to speak ?
Confucius says, Virtue runs swifter than the royal postillions carry despatches.
The She King says, 'Heaven created all men having their duties and the means of rules of performing them. It is the natural and constant disposition of men to love beautiful virtue.' Confucius says, that he who wrote this ode knew right principles.
Confucius exclaimed, Is virtue far off ? I only wish for virtue, and virtue comes.
Confucius said, I have not seen any one who loves virtue as we love beauty.
Confucius says, The superior man is not a machine which is fit for one thing only.
Tze Kung asked, Who is a superior man ? Confucius replied, He who first practices his words, and then speaks accordingly.
The principles of great man illuminate the whole universe above and below. The principles of the superior man commence with the duties of common men and women, but in their highest extent they illuminate the universe.
Confucius said, Yew, permit me to tell you what is knowledge. What you are acquainted with, consider that you know it ; what you do not understand, consider that you do not know ist ; this is knowledge.
Confucius exclaimed, How vast the influence of the Kwei Shin (spirits or gods). If you look for them, you cannot see them ; if you listen, you cannot hear them ; they embody all things, and are what things cannot be separated from. When they cause mankind to fast, purity, and dress themselves, everything appears full of them. They seem to be at once above, and on the right, and on the left. The ode says, The descent of the gods cannot be comprehended ; with what reverence should we conduct ourselves ! Indeed that which is least, is clearly displayed. The cannot be concealed.