| Chinese Text Project | |
| Simplified Chinese version |
| Search details: |
|---|
| Scope: Request type: Paragraph |
| Condition 1: References "子为政" Matched:10. |
| Total 10 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《儒家 - Confucianism》 | Related resources |
《论语 - The Analects》 | [Spring and Autumn - Warring States] 480 BC-350 BC | Books referencing 《论语》 Library Resources Source Related resources |
《颜渊 - Yan Yuan》 | English translation: James Legge [?] | Books referencing 《颜渊》 Library Resources |
| 19 | 颜渊: | 季康子问政于孔子曰：“如杀无道，以就有道，何如？”孔子对曰：“子为政，焉用杀？子欲善，而民善矣。君子之德风，小人之德草。草上之风，必偃。” |
| Yan Yuan: | Ji Kang asked Confucius about government, saying, "What do you say to killing the unprincipled for the good of the principled?" Confucius replied, "Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend, when the wind blows across it." |
《礼记 - Liji》 | [Warring States (475 BC - 221 BC)] | Books referencing 《礼记》 Library Resources Source Related resources |
《哀公问 - Ai Gong Wen》 | English translation: James Legge [?] | Books referencing 《哀公问》 Library Resources |
| 6 | 哀公问: | 公曰：“寡人虽无似也，愿闻所以行三言之道，可得闻乎？”孔子对曰：“古之为政，爱人为大；所以治爱人，礼为大；所以治礼，敬为大；敬之至矣，大昏为大。大昏至矣！大昏既至，冕而亲迎，亲之也。亲之也者，亲之也。是故，君子兴敬为亲；舍敬，是遗亲也。弗爱不亲；弗敬不正。爱与敬，其政之本与！” |
| Ai Gong Wen: | The duke said, 'Although I cannot, in my unworthiness, count myself as having attained, I should like to hear how these three things which you have mentioned can be rightly secured. May I hear it from you?' Confucius replied, 'With the ancients in their practice of government the love of men was the great point; in their regulation of this love of men, the rules of ceremony was the great point; in their regulation of those rules, reverence was the great point. For of the extreme manifestation of reverence we find the greatest illustration in the great (rite of) marriage. Yes, in the great (rite of) marriage there is the extreme manifestation of respect; and when one took place, the bridegroom in his square-topped cap went in person to meet the bride;--thus showing his affection for her. It was his doing this himself that was the demonstration of his affection. Thus it is that the superior man commences with respect as the basis of love. To neglect respect is to leave affection unprovided for. Without loving there can be no (real) union; and without respect the love will not be correct. Yes, love and respect lie at the foundation of government.' | |
| 10 | 哀公问: | 公曰：“敢问何谓成亲？”孔子对曰：“君子也者，人之成名也。百姓归之名，谓之君子之子。是使其亲为君子也，是为成其亲之名也已！” |
| Ai Gong Wen: | The duke said, 'I venture to ask what is meant by doing all that can be done for one's parents?' Confucius replied, 'Jun-zi is the completest name for a man; when the people apply the name to him, they say (in effect) that he is the son of a Jun-zi; and thus he makes his parents (?father) to be a Jun-zi. This is what I intend by saying that he does all that can be done for his parents.' | |
| 孔子遂言曰：“古之为政，爱人为大。不能爱人，不能有其身；不能有其身，不能安土；不能安土，不能乐天；不能乐天，不能成其身。” | ||
| Confucius forthwith added, 'In the practice of government in antiquity, the love of men was the great point. If (a ruler) be not able to love men he cannot possess his own person; unable to possess his own person, he cannot enjoy in quiet his land; unable to enjoy in quiet his land, he cannot rejoice in Heaven; unable to rejoice in Heaven, he cannot do all that can be done for his person.' |
《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 |
| 2 | 政理: | 季孙问于孔子曰：“如杀无道，以就有道，何如？”孔子曰：“子为政，焉用杀，子欲善而民善矣。君子之德，风也；小人之德，草也；草上之风必偃。”言明其化而已矣，治国有二机，刑德是也；王者尚其德而布其刑，霸者刑德并凑，强国先其刑而后德。夫刑德者，化之所由兴也。德者，养善而进阙者也；刑者，惩恶而禁后者也；故德化之崇者至于赏，刑罚之甚者至于诛；夫诛赏者，所以别贤不肖，而列有功与无功也。故诛赏不可以缪，诛赏缪则善恶乱矣。夫有功而不赏，则善不劝，有过而不诛，则恶不惧，善不劝而能以行化乎天下者，未尝闻也。《书》曰：‘毕协赏罚’，此之谓也。 |
《大戴礼记 - Da Dai Li Ji》 | [Eastern Han] 100-200 | Books referencing 《大戴礼记》 Library Resources |
《哀公问于孔子》 | Library Resources |
| 6 | 哀公问于... : | 公曰：“寡人虽无似也，愿闻所以行三言之道。可得而闻乎？”孔子对曰：“古之为政，爱人为大，所以治。爱人，礼为大，所以治。礼，敬为大；敬之至也，大昏为大，大昏至矣。大昏既至，冕而亲迎，亲之也；亲之也者，亲之也。是故君子兴敬为亲，舍敬是遗亲也。弗爱不亲，弗敬不正；‘爱’与‘敬’，其政之本与？” |
| 10 | 哀公问于... : | 公曰：“敢问何谓成亲？”孔子对曰：“君子也者，人之成名也。百姓归之名，谓之‘君子之子’，是使其亲为君子也，是为成其亲名也已。” |
| 孔子遂言曰：“古之为政，爱人为大；不能爱人。不能有其身；不能有其身，不能安土；不能安土，不能乐天；不能乐天，不能成身。” |
《孔子家语 - Kongzi Jiayu》 | [Han (206 BC - 220)] | Books referencing 《孔子家语》 Library Resources |
《大昏解》 | Library Resources |
| 4 | 大昏解: | 公曰：“寡人虽无能也，愿如所以行三者之道，可得闻乎？”孔子对曰：“古之为政，爱人为大；所以治爱人，礼为大；所以治礼，敬为大；敬之至矣，大昏为大；大昏至矣，大昏既至，冕而亲迎；亲迎者，敬之也。是故君子兴敬为亲，舍敬，则是遗亲也；弗亲弗敬，弗尊也。爱与敬，其政之本与。” |
《汉代之后 - Post-Han》 |
《宋明 - Song-Ming》 |
《太平御览》 | [Northern Song] 977-984 | Library Resources |
《人事部四十四》 | Library Resources |
《道德》 | Library Resources |
| 12 | 道德: | 又《颜渊》曰：季康子问于孔子曰：“如杀无道，以就有道，何如？”孔子对曰：“子为政，焉用杀？子欲善，而民善矣。君子之德风，小人之德草。草上之风，必偃。”欲使季康子先自正也。偃，仆也。草加之以风无不仆者，犹民之化于下。 |
《礼仪部十九》 | Library Resources |
《婚姻上》 | Library Resources |
| 16 | 婚姻上: | 又《哀公问》曰：哀公问于孔子曰：“敢问为政如之何？”孔子对曰：“古之为政，爱人为大，所以治爱人，礼为大。所以治礼，敬为大。敬之至矣，大婚为大。大婚既至，冕而亲迎，亲之也。”公曰：“冕而亲迎，不己重乎？”已犹大也。怪亲迎乃服祭服也。对曰：“合二姓之好，以继先圣 之后，以为天地、宗庙、社稷之主，君何谓己重乎？天地不合，万物不生。大婚，万世之嗣也。君何谓己重焉！” |
《治道部三》 | Library Resources |
《政治一》 | Library Resources |
| 12 | 政治一: |
《论语》曰：子禽问于子贡曰：“夫子至于是邦也，必闻其政。求之与？抑与之与？”子贡曰：“夫子温良恭俭让以得之。夫子之求之也，其诸异乎人之求之与？” 又曰：为政以德，譬如北辰，居其所，而众星拱之。 又曰：子贡问政。子曰：“足食，足兵，民信之矣。” 又曰：齐景公问政于孔子。孔子对曰：“君君、臣臣、父父、子子。”公曰：“善哉。信如君不君，臣不臣，父不父，子不子。虽有粟，吾得而食诸？” 又曰：子张问政。子曰：“居之无倦，行之以忠。” 又曰：季康子问政于孔子。孔子对曰：“政者，正也。子帅以正，孰敢不正？” 又曰：季康子问于孔子曰：“如杀无道以就有道，何如？”孔子对曰：“子为政，焉用杀？子欲善而民善矣。君子之德风，小人之德草。草上之风，必偃。” 又曰：子路问政。子曰：“先之劳之。”请益，曰：“无倦。” 又曰：子曰：“鲁卫之政，兄弟也。” 又曰：“卫君待子而为政，子将奚先？”子曰：“必也正名乎？”子路曰：“有是哉，子之迂也！奚其正？”子曰：“野哉，由也！君子于其所不知，盖阙如也。名不正，则言不顺；言不顺，则事不成；事不成，则礼乐不兴；礼乐不兴，则刑罚不中；刑罚不中，则民无所措手足。故君子名之必可言也，言之必可行也。君子于其言，无所茍而已矣。” 又曰：叶公问政。子曰：“近者说，远者来。” 又曰：子夏为莒父宰问政。子曰：“无欲速，无见小利。欲速则不达，见小利则大事不成。” 又曰：无为而治者，其舜也与？夫何为哉？恭己正南面而已矣。 又曰：子张问于孔子曰：“何如斯可以从政矣？”子曰：“尊五美，屏四恶，斯可以从政矣。” |
| Total 10 paragraphs. Page 1 of 1. |
|---|