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中國哲學書電子化計劃
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儒家 -> 論衡 -> 對作 -> 4

非曰作也，These works are neither creations
亦非述也， nor relations.
論也。論者、述之次也。
五經之興，The Five Classics
可謂作矣。 can be regarded as creations.
《太史公書》、劉子政序、班叔皮傳，The History of the Grand Annalist, the Introduction of Liu Zi Zheng, and the Records of Pan Shu Pi
可謂述矣。 may be called relations,
桓山君《新論》，鄒伯奇《檢論》，可謂論矣。今觀《論衡》、《政務》，桓、鄒之二論也，非所謂作也。造端更為，前始未有，若倉頡作書、奚仲作車是也。《易》言伏羲作八卦，前是未有八卦，伏羲造之，故曰作也。文王圖八，自演為六十四，故曰衍。謂《論衡》之成，猶六十四卦，而又非也。六十四卦以狀衍增益，其卦溢，其數多。今《論衡》就世俗之書，訂其真偽，辯其實虛，非造始更為，無本於前也。儒生就先師之說，詰而難之；文吏就獄卿之事，覆而考之，謂《論衡》為作，儒生、文吏謂作乎？ and the "New Reflections" of Huan Chun Shan and the "Critical Reflections" of Tsou Po Chi, discussions. Now the Lun-heng and the Zheng-wu are like the two Reflections of Huan Chun Shan and Tsou Po Chi, and not what they call creations. To produce something new that did not exist in the past, as Tsang Hsieh invented writing and Hsi Chung, chariots, is creating. The Yi-jing says of Fu Xi that he created the eight diagrams. They did not exist before, and Fu Hsi made them, hence the term creating is used. Wen Wang evolved these eight pictures, and brought their number up to sixty-four, which is called amplifying. To say that the composition of the Lun-heng is similar to that of the sixty-four figures is not correct either. In regard to the sixty-four diagrams, these figures were increased by an amplification of their forms, and their number was thus augmented. Now in the Lun-heng the current literature is taken up with the object of defining right and wrong and distinguishing between truth and falsehood. It is not an original production of something that did not exist previously. The Confucianists take the sayings of former teachers and criticise them, as clerks subject the decisions of the lord chief-justice to a new examination. If the term creating be applied to the Lun-heng, would the same word be used of the Confucianists and the clerks?

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