By Thierry Meynard
The very identify of Confucius is a continuing reminder that the “foremost sage” in China was once first identified within the West via Latin works. the main influential of those used to be the Confucius Sinarum Philosophus (Confucius, the thinker of China), released in Paris in 1687. For greater than 2 hundred years, Western intellectuals like Leibniz and Voltaire learn and reflected at the sayings of Confucius from this Latin version.
Thierry Meynard examines the highbrow history of the Jesuits in China and their concept tactics in coming to appreciate the Confucian culture. He provides a trilingual version of the Lunyu, together with the chinese language textual content, the Latin translation of the Lunyu and its commentaries, and their rendition in sleek English, with notes.
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Extra info for The Jesuit Reading of Confucius: The First Complete Translation of the Lunyu (1687) Published in the West (Jesuit Studies, Volume 3)
One hundred ninety half 2 Confucius acknowledged: “Please pay attention, my disciple, Shen (Zengzi). My educating is person who is rooted and based upon a unmarried principle,17 which i'm utilizing to command all different activities. ” Zengzi absorbed his Teacher’s message and as a result acknowledged: “I comprehend. ” 子出。門人問曰： “何謂也？”曾子曰：“夫子之道，忠恕而已 矣。” p. 2. Confucio non multo put up egresso, discipuli ab çemçu sciscitati sunt, dicentes: Qcquid obsecro major illa Magistri verba? advert quos çem çu sic ait: Confucii doctrina fundamentalis, & unicum rectè vivendi principium hoc est: Quidquid agas agere verè ex animo totisque viribus & à tuo ipsius corde gradum facere advert alios: seu, talem te esse erga alios, quales esse velis alios erga te; atque hoc sufficere, nec aliâ re esse opus. now not lengthy after Confucius had left, the disciples requested Zengzi: “We beg you, what do the phrases of the grasp suggest? ” Zengzi instructed them: “The primary instructing of Confucius and the original precept for dwelling good is: no matter what you do, you'll want to do it with choice and with all of your energy,18 and also you should still expand it out of your center to others, that's to claim, you need to do unto others as you need for them to do unto you. 19 this is often adequate; not anything else is required. ” four. sixteen Fol. 14, p. 1. 子曰： “君子喻於義，小人喻於利。” Confucius ait: Vir probus ac verè Philosophus valde perspicax est in iis quae sunt rationi consentanea, improbi verò ac homines oculatissimi suis in lucris & commodis, quid è re suâ take a seat, quid contrà, acutissimè discernunt. 17 18 19 Dao, translated the following as instructing (doctrina), is defined based on the Neo-Confucian inspiration of li: Zhu has “one precept” (li) and Zhang has “one fact” (daoli). This precise li features a myriad of details, or as Zhu usually stated: “one li and plenty of manifestations” (yili fenshu, 一理分殊). This interprets the concept that of zhong 忠 that Zhang explains as “to display one’s brain and to ideal oneself” (實心自盡, 51). The which means comes from Zhu, or even ahead of, from Wang Bi. although, different interpreters comprehend zhong as a ritual observance towards superiors, being usually linked to xin, as a ritual etiquette among equals. This interprets the concept that of shu 恕. This comes at once from Zhang, and in some way from Zhu, who explains shu as “to infer from one’s brain and to increase to others” (推己之心以 及人, 51).