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| Condition 1: References "凯弟君子，民之父母" Matched:25. |
| Total 25 paragraphs. Page 1 of 3. Jump to page 1 2 3 |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《礼记 - Liji》 | [Warring States (475 BC - 221 BC)] English translation: James Legge [?] | Books referencing 《礼记》 Library Resources Source Related resources |
《孔子闲居 - Kongzi Xian Ju》 | English translation: James Legge [?] | Books referencing 《孔子闲居》 Library Resources |
| 1 | 孔子闲居: | 孔子闲居，子夏侍。子夏曰：“敢问《诗》云：‘凯弟君子，民之父母’，何如斯可谓民之父母矣？”孔子曰：“夫民之父母乎，必达于礼乐之原，以致五至，而行三无，以横于天下。四方有败，必先知之。此之谓民之父母矣。” |
| Kongzi Xian Ju: | Confucius being at home at leisure, with Zi-xia by his side, the latter said, 'With reference to the lines in the Book of Poetry (III, ii, ode 8, 1), "The happy and courteous sovereign, is the father and mother of the people;" I beg to ask what the sovereign must be, who can be called "the parent of the people."' Confucius said, 'Ah! the parent of the people! He must have penetrated to the fundamental principles of ceremonies and music, till he has reached the five extreme points to which they conduct, and the three that have no positive existence, and be able to exhibit these all under heaven; and when evil is impending in any part of the kingdom, he must have a foreknowledge of it - such an one is he whom we denominate 'the parent of the people.' |
《表记 - Biao Ji》 | English translation: James Legge [?] | Books referencing 《表记》 Library Resources |
| 26 | 表记: | 子言之：“君子之所谓仁者其难乎！《诗》云：‘凯弟君子，民之父母。’凯以强教之；弟以说安之。乐而毋荒，有礼而亲，威庄而安，孝慈而敬。使民有父之尊，有母之亲。如此而后可以为民父母矣，非至德其孰能如此乎？ |
| Biao Ji: | These were the words of the Master - 'Difficult is it to attain to what is called the perfect humanity of the superior man! It is said in the Book of Poetry, "The happy and courteous prince Is the father and mother of his people." Happy, he (yet) vigorously teaches them; courteous, he makes them pleased and restful. With all their happiness, there is no wild extravagance; with all their observance of ceremonial usages, there is the feeling of affection. Notwithstanding his awing gravity, they are restful; notwithstanding his son-like gentleness, they are respectful. Thus he causes them to honour him as their father, and love him as their mother. There must be all this before he is the father and mother of his people. Could any one who was not possessed of perfect virtue be able to accomplish this? | |
| 今父之亲子也，亲贤而下无能；母之亲子也，贤则亲之，无能则怜之。母，亲而不尊；父，尊而不亲。水之于民也，亲而不尊；火，尊而不亲。土之于民也，亲而不尊；天，尊而不亲。命之于民也，亲而不尊；鬼，尊而不亲。” | ||
| 'Here now is the affection of a father for his sons - he loves the worthy among them, and places on a lower level those who do not show ability; but that of a mother for them is such, that while she loves the worthy, she pities those who do not show ability - the mother deals with them on the ground of affection and not of showing them honour; the father, on the ground of showing them honour and not of affection. (So we may say of) water and the people, that it manifests affection to them, but does not give them honour; of fire, that it gives them honour, but does not manifest affection; of the ground, that it manifests affection, but does not give honour; of Heaven, that it gives them honour, but does not manifest affection; of the nature conferred on them, that it manifests affection, but does not give them honour; and of the manes of their departed, that they give honour, but do not manifest affection.' |
《荀子 - Xunzi》 | [Warring States (475 BC - 221 BC)] | Books referencing 《荀子》 Library Resources Related resources |
《礼论》 | Books referencing 《礼论》 Library Resources |
| 30 | 礼论: | 君之丧，所以取三年，何也？曰：君者、治辨之主也，文理之原也，情貌之尽也，相率而致隆之，不亦可乎？《诗》曰：“恺悌君子，民之父母。”彼君子者，固有为民父母之说焉。父能生之，不能养之；母能食之，不能教诲之；君者，已能食之矣，又善教诲之者也。三年毕矣哉！乳母、饮食之者也，而三月；慈母、衣被之者也，而九月；君曲备之者也，三年毕乎哉！得之则治，失之则乱，文之至也。得之则安，失之则危，情之至也。两至者俱积焉，以三年事之，犹未足也，直无由进之耳。故社，祭社也；稷、祭稷也；郊者，并百王于上天而祭祀之也。 |
《孝经 - Xiao Jing》 | [Warring States (475 BC - 221 BC)] | Books referencing 《孝经》 Library Resources Source Related resources |
《广至德 - Amplification of 'the Perfect Virtue' in Chapter I》 | English translation: James Legge [?] | Library Resources |
| 1 | 广至德: | 子曰：“君子之教以孝也，非家至而日见之也。教以孝，所以敬天下之为人父者也。教以悌，所以敬天下之为人兄者也。教以臣，所以敬天下之为人君者也。《诗》云：‘恺悌君子，民之父母。’非至德，其孰能顺民如此其大者乎！” |
| Amplification of 'the Perfect...: |
The Master said, "The teaching of filial piety by the superior man does not require that he should go to family after family and daily see the members of each. His teaching of filial piety is a tribute of reverence to all the fathers under heaven. His teaching of fraternal submission is a tribute of reverence to all the elder brothers under heaven. His teaching of the duty of a subject is a tribute of reverence to all the rulers under heaven. It is said in the Book of Poetry: The happy and courteous sovereign Is the parent of the people. If it were not a perfect virtue, how could it be recognized as in accordance with their nature by the people so extensively as this?" |
《说苑 - Shuo Yuan》 | [Western Han (206 BC - 9)] Liu Xiang | Books referencing 《说苑》 Library Resources |
《政理》 | Books referencing 《政理》 Library Resources |
| 11 | 政理: | 鲁哀公问政于孔子，对曰：“政有使民富且寿。”哀公曰：“何谓也？”孔子曰：“薄赋敛则民富，无事则远罪，远罪则民寿。”公曰：“若是则寡人贫矣。”孔子曰：“《诗》云：‘凯悌君子，民之父母’，未见其子富而父母贫者也。” |
《韩诗外传 - Han Shi Wai Zhuan》 | [Western Han] 180 BC-120 BC | Books referencing 《韩诗外传》 Library Resources |
《卷六》 | Books referencing 《卷六》 Library Resources |
| 22 | 卷六: | 《诗》曰：“恺悌君子，民之父母。”君子为民父母何如？曰：“君子者、貌恭而行肆，身俭而施博，故不肖者不能逮也。殖尽于己，而区略于人，故可尽身而事也。笃爱而不夺，厚施而不伐；见人有善，欣然乐之；见人不善，惕然掩之；有其过而兼包之；授衣以最，授食以多；法下易由，事寡易为；是以中立而为人父母也。筑城而居之，别田而养之，立学以教之，使人知亲尊，亲尊故为父服斩縗三年，为君亦服斩縗三年，为民父母之谓也。” |
《卷八》 | Library Resources |
| 10 | 卷八: | 子贱治单父其民附，孔子曰：“告丘之所以治之者。”对曰：“不齐时发仓廪，振困穷，补不足。”孔子曰：“是小人附耳，未也。”对曰：“赏有能，招贤才，退不肖。”孔子曰：“是士附耳，未也。”对曰：“所父事者三人，所兄事者五人，所友者十有二人，所师者一人。”孔子曰：“所父事者三人，〔足以教孝矣，〕所兄事者五人，足以教弟矣；所友者十有二人，足以袪壅蔽矣；所师者一人，足以虑无失策，举无败功矣。惜乎！不齐〔之所为者小也，〕为之大，功乃与尧舜参矣。”《诗》曰：“恺悌君子，民之父母。”子贱其似之矣。 |
《大戴礼记 - Da Dai Li Ji》 | [Eastern Han] 100-200 | Books referencing 《大戴礼记》 Library Resources |
《卫将军文子》 | Books referencing 《卫将军文子》 Library Resources |
| 9 | 卫将军文... : | 业功不伐，贵位不善，不侮可侮，不佚可佚，不敖无告，是颛孙之行也。孔子言之曰：‘其不伐则犹可能也，其不弊百姓者则仁也。诗云：“恺悌君子，民之父母。”’夫子以其仁为大也。 |
《白虎通德论 - Bai Hu Tong》 | [Eastern Han] 79-92 Ban Gu | Books referencing 《白虎通德论》 Library Resources |
《卷一》 | Library Resources |
《号》 | Books referencing 《号》 Library Resources |
| 3 | 号: |
或称君子何1？道德之称也。君之为言群也；子者，丈夫之通称也。故《孝经》曰：“君子之教以孝也，下言敬天下之为人父者也。”何以言知其通称也，以天子至于民。故《诗》云：“凯弟君子，民之父母。”《论语》云：“君子哉若人。”此谓弟子。弟子者，民也。 1. 何 : Another version reads: "者何". 《白虎通疏证》作“者何”。 |
《新书 - Xin Shu》 | [Western Han (206 BC - 9)] Jia Yi | Books referencing 《新书》 Library Resources |
《卷七》 | Library Resources |
《君道》 | Library Resources |
| 4 | 君道: | 《诗》曰：“恺悌君子，民之父母。”言圣王之德也。易曰：“鸣鹤在阴，其子和之。”言士民之报也。《书》曰：“大道亶亶，其去身不远，人皆有之，舜独以之。”夫射而不中者，不求之鹄，而反修之于己。君国子民者，反求之己，而君道备矣。 |
| Total 25 paragraphs. Page 1 of 3. Jump to page 1 2 3 |
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