gistfile1.txt

https://docs.google.com/spreadsheets/d/1-UsuzZo2KbFBOnAzHphWyg-AGEVynS0nlv-fl_DErXk/edit?gid=303329762#gid=303329762

12.11,
齊景公問政於孔子。孔子對曰。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。雖有粟。吾得而食諸。


how do you know that 君君 is 'subject verb'. why not 'verb noun' - the king should king the kings

Q: object of 得


The duke Jing, of Qi, asked Confucius about government. Confucius replied, "There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son." "Good!" said the duke; "if, indeed, the prince be not prince, the minister not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it?"

https://ctext.org/pre-qin-and-han?searchu=%E9%BD%8A%E6%99%AF%E5%85%AC%E5%95%8F%E6%94%BF%E6%96%BC%E5%AD%94%E5%AD%90



6.20
子曰。知之者不如好之者。好之者不如樂之者。

Yong Ye:	
The Master said, "They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it."


does choice of 樂 matter?
lak - ngàew - ngaewk	
"0 : to cure/joy; enjoy<br>
1 : cause to rejoice<br>
2 : music"



諸 = 之乎
zhū = zhī + hū (mandarin)

is 雖 "although" or "even if" or "should" or ...what is it? do we have grain or not?


CONTEXT


Confucius  子路 Zi lu

子路曰：「衛君待子而為政，子將奚先？」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！君子於其所不知，蓋闕如也。名不正，則言不順；言不順，則事不成；事不成，則禮樂不興；禮樂不興，則刑罰不中；刑罰不中，則民無所措手足。故君子名之必可言也，言之必可行也。君子於其言，無所苟而已矣。」

Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied, "What is necessary is to rectify names." "So! indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How uncultivated you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."

Mencius 1B.8

曰：「臣弒其君可乎？」
The king said, 'May a minister then put his sovereign to death?'
曰：「賊仁者謂之賊，賊義者謂之殘，殘賊之人謂之一夫。聞誅一夫紂矣，未聞弒君也。」
Mencius said, 'He who outrages the benevolence proper to his nature, is called a robber; he who outrages righteousness, is called a ruffian. The robber and ruffian we call a mere fellow. I have heard of the cutting off of the fellow Zhou, but I have not heard of the putting a sovereign to death, in his case.'

https://ctext.org/mengzi/liang-hui-wang-ii



https://ctext.org/analects/wei-zheng/zh

子曰：「吾十有五而志于學，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不踰矩。」
The Master said, "At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right."