暑假的研究進展

對不起﹐暑假已沒有什麼研究進展了

7/2: (pp127-229 end) finally it's done. Some of the notes that I put here are not that interesting 
but might be useful for me to write an essay later,
so it's easier for me

Notes:
9.29 子曰：「知者不惑；仁者不忧；勇者不惧。」
The Master said, "The wise are not in quandary; 
the authoritative are not anxious; the courageous are timid.”

9.30 子曰：「可与共学，未可与适道；可与适道，未可与立；可与立，未可与权。」
The Master said, “You can study with some, 
and yet not necessarily walk the same path; 
you can walk the same path as some, 
and yet not necessarily take your sand with them; 
you can take your stand with them,  
and yet not necessarily weight things up in the same way.”

10.10 食不语，寝不言
While eating he would not converse, and having retired for the night he would not talk.

11.12 李路问事鬼神。子曰：「未能事人，焉能事鬼？」
曰：「敢问死？」曰：「未知生，焉知死？」
Zilu asked how to serve the spirits and the gods. 
The Master replied, "Not yet being able to serve other people, 
how would you be able to serve the spirits?" 
Zilu said, "May I ask about death?" 
The Master replied, "Not yet understanding life, how could you understand death?"

12.1 颜渊问「仁」。
子曰：「克己复礼，为仁。一日克己复礼，天下归仁焉。为仁由己，而由仁乎 哉？」
颜渊曰：「请问其目？」
子曰：「非礼勿视，非礼勿听，非礼勿言，非礼勿动。」
颜渊曰：「回 虽不敏，请事斯语矣！」
Yan Hui inquired about authoritative conduct. 
The Master replied, "Through self-discipline and observing ritual propriety 
one becomes authoritative in one's conduct. 
If for the space of a day one were able to accomplish this, 
the whole empire would defer to this authoritative model. 
Becoming authoritative in one's conduct is 
self -originating-how could it originate with others?"
Yan Hui said,"Could I ask what becoming authoritative entails?" 
The Master replied, "Do not look at anything that violates the observance of ritual propriety; 
do not listen to anything that violates the observance of ritual propriety; 
do not speak about anything that violates the observance of ritual propriety; 
do not do anything that violates the observance of ritual propriety."

12.5 司马牛忧曰：「人皆有兄弟，我独亡！」
子夏曰：「商闻之矣：『死生有命，富贵在天』。
君子 敬而无失，与人恭而有礼；四海之内，皆兄弟也。君子何患乎无兄弟也？」

12.11 齐景公问政於孔子。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？」
 Duke Jing of Qi asked Confucius  about governing effectively. 
Confucius replied, “The ruler must rule, the minister minister, the father father, 
and the son son.” 
“Excellent!” exclaimed the Duke. 
“Indeed, if the ruler does not rule, the minister not minister, 
the father not father, and the son not son, 
even if there were grain, would I get to eat of it?”

12.16 子曰：「君子成人之美，不成人之恶；小人反是。」
 The Master said, “The exemplary person helps to bring out the best in others, 
but does not help to bring out the worst. The petty person does just the opposite.”

12.23 子贡问「友」。
子曰：「忠告而善道之，不可则止，毋自辱焉。」
 Zigong inquired about how to treat friends, 
and the Master replied, “Do your utmost to exhort them, 
and lead them adeptly along the way. 
But if they ate unwilling then desist-don’t disgrace yourself in the process.”

12.24 曾子曰：「君子以文会友；以友辅仁。」
Master Zeng said,“The exemplary person attracts friends through refinement, and thereby  promotes authoritative conduct.”

13.3 ...名不正，则言不训；言不训，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。君子於其言，无所□而已矣！」
...When names are not used properly, language will not be used effectively; 
when language is not used effectively, matters will not be taken care of; 
when  matters are not taken care of,  the observance of ritual propriety and the playing of music will not flourish; 
when the observance of ritual propriety and the playing of  music do not  flourish, 
the application of laws and punishments will not be on the mark; 
when the application of laws and punishments is not on the mark, 
the people will not know what to do with themselves. 
Thus, when the exemplary person puts a name to something, 
it can certainly be spoken, and  when spoken it can certainly be acted  upon. 
There is nothing careless in the attitude of the exemplary person toward what is said.”

13.6 子曰：「其身正，不令而行；其身不正，虽令不从。」
  The Master said, “If people are proper in personal conduct, others will follow suit without need of command.
But if they are not proper, even when they command, others will not obey.

13.16 叶公问政。子曰：「近者说，远者来。」 
 The Governor of She asked about governing effectively , 
and the Master replied , “Those near at hand are pleased, and those at a distance are drawn to you.”

13.17 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。」
 Zixia was made the prefect of Jufu, and asked about governing effectively . 
The Master replied, “Don’t try to rush things, 
and don’t get distracted by small opportunities.
If you try to rush things, you won’t achieve your ends; 
if you get distracted by small opportunities, you wont succeed in the more important matters of government.”

13.18 叶公语孔子曰：「吾党有直躬者：其父攘羊而子证之。」
孔子曰：「吾党之直者异於是：父为 子隐，子为父隐，直在其中矣。」
The Governor of She in conversation with Confucius said, 
“In our village there is someone called ‘True Person’. 
When his father took a sheep on the sly, he reported him to the authorities.”
Confucius replied, “Those who are true in my village conduct themselves differently. 
A father covers for his son, and a son covers for his father. And being true lies in this.” (ha)

14.4 子曰：「有德者，必有言；有言者，不必有德。仁者，必有勇；勇者，不必有仁。」
The Master said, "The person of excellence is certain to have something to say, 
but someone who has something to say is not necessarily an excellent person. 
The authoritative person is certain to be bold, but someone who is bold is not necessarily authoritative."

14.6  子曰：「君子而不仁者有矣夫？未有小人而仁者也！」
The Master said, “There have been occasions on  which an exemplary person fails to act in an authoritative manner , 
but there has never been an instance of a petty person being able to act authoritatively.”

14.10 子曰：「贫而无怨，难；富而无骄，易。」
  The Master said, “To  be poor without feeling ill will is much more difficult than 
to be wealthy without being arrogant.”

14.23 子曰：「君子上达；小人下达。」
The Master  said, “The exemplary person takes the high road, while the petty person takes the low.”

14.24 子曰：「古之学者为己；今之学者为人。」
The Master said, “ Scholars of old would study for their own sake, while those of today do so to impress others.”

14.30 子曰：「不患人之不己知，患其不能也。」
    The Master said, “Don’t worry about not being recognized by others; worry about not having any reason for them to recognize you.”

15.8 子曰：「可与言，而不与之言，失人；不可与言，而与之言，失言。知者不失人，亦不失言。」
  The Master said, “To fail to speak  with someone who can be engaged is 
to let that person go to waste; 
to speak with someone who cannot be engaged 
is to waste your words. 
The wise do not let people go to waste, 
but they do not waste their words either.”

15.12 子曰：「人无远虑，必有近忧。」
The Master said, “The person who does not consider what is still far off will not escape being alarmed at what is near at hand.”

15.23 子曰：「君子不以言举人；不以人废言。」
    The Master said, “Exemplary persons do not promote others because of what they say, 
nor do they reject what is said because of who says it.”

15.24 子贡问曰：「有一言而可以终身行之者乎？」子曰：「其恕乎！己所不欲，勿施於人。」
 Zigong asked, “Is there one expression that can be acted upon until the end of one’s days?”
The Master replied, “There is shu恕: do not impose on others what you yourself do not want”

15.27 子曰：「巧言乱德。小不忍，则乱大谋。」
The Master said, “ Clever words undermine excellence . If one is impatient with the details, great plans will come to naught.”

15.30 子曰：「过而不改，是谓过矣！」   
The Master said, “ Having gone astray, to fail to get  right back on track is to stray indeed.”

15.39 子曰：「有教无类。」
The Master said, “ In instruction, there is no such thing as social classes.”

15.40 子曰：「道不同，不相为谋。」
The Master said, “People who have chosen different ways cannot make plans together.”

15.41 子曰：「辞，达而已矣！」
The Master said, “In expressing oneself, it is simply a matter of getting the point across.”

16.4 孔子曰：「益者三友，损者三友；友直，友谅，友多闻；益矣。友便辟，友善柔，友便佞损矣。」
Confucius said, “Having three kinds of friends will be a source of  personal improvement; having three other kinds of friends will be a source of  personal injury. One stands to be improved by friends who are true, who make good on their word, and who are broadly informed; one stands to be injured  by friends who are  ingratiating, who feign compliance, and who are  glib talkers.”

16.5 孔子曰：「益者三乐，损者三乐；乐节礼乐，乐道人之善，乐多贤友，益矣。乐骄乐，乐佚游，乐 宴乐，损矣。」
Confucius said, “Finding enjoyment in three other kinds  of  activities will be a source of  personal improvement; finding enjoyment in three  other kinds of  activities will be  a  source of  personal injury. One stands to be improved  by  the enjoyment  found in attuning  oneself  to the rhythms of  ritual propriety and music, by the enjoyment found in  talking about what others do well, and by the enjoyment found in having a circle of many friends of superior character; one stands to be injured by finding enjoyment in being  arrogant, by  finding  enjoyment in dissolute diversions, and by finding  enjoyment in the easy life.”

16.9 孔子曰：「生而知之者，上也；学而知之者，次也；困而学之，又其次也。困而不学，民斯为下 矣！」
   Confucius said, “Knowledge acquired through a natural propensity for it is its highest level; knowledge acquired through study is the next highest; something learned in response to difficulties encountered is again the next highest. But those among the common people who do not learn even when vexed with difficulties-they are at the bottom of the heap.”

16.10 孔子曰：「君子有九思：视思明，听思聪，色思温，貌思恭，言思忠，事思敬，疑思问，忿思 难，见得思义。」
  Confucius said, ‘ Exemplary persons always keep nine things in mind: in looking they think about clarity, in hearing  they think about acuity, in countenance they think about cordiality, in  bearing  and attitude they think about deference, in speaking they think about doing their utmost , in conducting affairs they think about due respect, in entertaining doubts  they think  about  the proper  questions to ask, in anger they think about  regret, in sight of  gain they think about appropriate conduct.

17.25 子曰：「唯女子与小人为难养也！近之则不系，远之则怨。」
The Master said, “It is only women and petty persons who ate difficult to provide for. Drawing them close, they are immodest, and keeping them at a distance, they complain.”

17.26 子曰：「年四十而见恶焉，其终也已！」
  The Master said, “The person who at age forty still evokes the dislike of others is a hopeless case.”

19.13 子夏曰：「仕而优则学；学而优则仕。」
   Zixia said, “If while serving in public office one has a surplus of energy, it should be directed  toward study; if  while studying one gas a surplus of energy, it  should be directed at seeking public office.”

20.3 子曰：「不知命，无以为君子也。不知礼，无以立也。不知言，无以知人也。」
 The Master said, “Someone who does not understand the propensity  of circumstances has no way of  becoming an exemplary  person; someone who does not understand the observance of  ritual  propriety has no way of  knowing where to stand; a person who does not understand words has no way of  knowing others.”

6/25: (pp 85-126)

Notes:

3.19 定公问：“君使臣，臣事君，如之何？”孔子曰：“君使臣以礼，臣事君以忠。”
Duke Ding of Lu inquired: "How should rulers employ their ministers, 
and how should ministers serve their lord?"
Confucius replied, "Rulers should employ their ministers by observing ritual propriety, 
and ministers should serve their lord by doing their utmost.”

 3.20 子曰：“关雎，乐而不淫，哀而不伤。”
The Master said: "the Cry of the Osprey” is pleasing without being excessive, 
is mournful without being excessive, is mournful without being injurious.”

4.2 子曰：“不仁者不可以久处约，不可以长处乐。仁者安仁，知者利仁。”
The Master said, “Those persons who are not authoritative are neither able to endure hardship for long, 
nor to enjoy circumstances for any period of time. 
Authoritative persons are content in being authoritative; wise persons flourish in it.”

4.3 子曰：“唯仁者能好人，能恶人。”
The Master said, “If indeed one’s purposes are set on authoritative conduct alone 
has the wherewithal to properly discriminate the good person from the bad.”

4.11 子曰：“君子怀德，小人怀土；君子怀刑，小人怀惠。”
The Master said, "Exemplary persons cherish their excellence; 
petty persons cherish their land. 
Exemplary persons cherish fairness; 
petty persons cherish the thought of gain."

4.12 子曰：“放於利而行，多怨。”
The Master said, "To act with an eye to personal profit will incur a lot of resentment."

4.14 子曰：“不患无位，患所以立。不患莫己知，求为可知也。”
The Master said, “Do mot worry over mot having an official position; 
worry about what it takes to have one. 
Do not worry that no one acknowledges you; 
seek to do what will earn you acknowledgment.”

4.17 子曰：“见贤思齐焉，见不贤而内自省也。”
The Master said, “when you meet persons of exceptional character
think to stand shoulder to shoulder with them;
meeting persons of little character, look inward and examine
yourself."

4.19 子曰：“父母在，不远游，游必有方。”
The Master said, “When your father and mother are alive, 
do not journey far, and when you do travel, be sure to have a specific destination.”

4.24 子曰：“君子欲讷於言而敏於行。”
The Master said,” The exemplary person wants to be slow to speak yet quick to act.”

4.25 子曰：“德不孤，必有邻。”
 The Master said,” Excellent persons do not dwell alone; they are sure to have neighbors.”

5.5 或曰：“雍也仁而不佞。”子曰：“焉用佞？御人以口给，屡憎於人。不知其仁，焉用佞？”
 Someone said, "As for Yong, he is an authoritative person but is not eloquent.” 
The Master said,” What is the use of eloquence? 
A person who disputes with a ready wit often  earns the enmity of others. 
I cannot say whether or not he is an authoritative person, 
but what need is there for eloquence?”

5.10 宰予昼寝。子曰：“朽木不可雕也，粪土之墙不可（木亏）也；於予与何诛？”子曰：“始吾於人也，听其言而信其行；今吾於人也，听其言而观其行。於予与改是。”
 Zaiwo was still sleeping during the daytime. 
The Master said, "You cannot carve rotten wood, 
and cannot trowel over a wall of manure. 
As for Zaiwo, what is the point in upbraiding him?”

5.12 子贡曰：“我不欲人之加诸我也，吾亦欲无加诸人。”子曰：“赐也，非尔所及也。”
 Zigong said,” I do not want others to impose on me, 
nor do I want to impose on others.” 
Confucius replied, "Zigong, this is quite beyond your reach.”

5.14 子路有闻，未之能行，唯恐有闻。
When Zilu had learned something but had mot yet been able to act upon it, 
his only fear was that he would learn something more.

5.15 子贡问曰：“孔文子何以谓之‘文’也？”子曰：“敏而好学，不耻下问，是谓之‘文’也。”
Zigong inquired, "Why has Kong Wenzi been given the posthumous title of 'refined'?” 
The Master replied, "He was diligent and fond of learning, 
and was not ashamed to ask those of a lower status –this is why he has been called 'refined.'”

6.18 子曰：“质胜文则野，文胜质则史。文质彬彬，然後君子。”
  The Master said, "When one’s basic disposition overwhelms refinement, 
the person is boorish; when refinement overwhelms  one’s basic disposition, 
the person is an officious scribe.
 It is only when one’s basic disposition and refinement 
are in appropriate balance that you have the exemplary person."

6.20 子曰：“知之者不如好之者，好之者不如乐之者。”
  The Master said, "To truly love it is better than just to understand it, and to enjoy it is better than simply to love it.”

6.21 子曰：“中人以上，可以语上也；中人以下，不可以语上也。”
The Master said, “You can acquaint those above the common lot with higher things, 
but you cannot  acquaint  those below the common lot with them.”

6.23 子曰：“知者乐水，仁者乐山。知者动，仁者静。知者乐，仁者寿。”
The Master said, “The wise enjoy water; 
those authoritative in their conduct enjoy mountains. 
The wise are active; 
the authoritative are still. 
The wise find enjoyment; 
the authoritative are long –enduring.”

7.2 子曰：“默而识之，学而不厌，诲人不倦，何有於我哉？”
The Master said, “To quietly persevere in storing up what is learned, 
to continue studying without respite, 
to instruct others without growing weary-is this not me?”

7.6 子曰：“志於道，据於德，依於仁，游於艺。”
 The Master said, “Set your sights on the way, 
sustain yourself with excellence, 
lean upon authoritative conduct, and sojourn in the arts,”

8.10 子曰：「好勇疾贫，乱也。人而不仁，疾之已甚，乱也。」
The Master said, "A  person fond of boldness who despises poverty will be a source of trouble; 
a person lacking in character who is overly despised by  others will be a source of trouble.”

8.11 子曰：「如有周公之才之美，使骄且吝，其馀不足观也已。」
The Master said, "If a person with talents more admirable than 
those  of the Duke of  Zhou is arrogant and niggardly,
the rest is not worthy of notice.”

8.17 子曰：「学如不及，犹恐失之。」
The Master said, "Study as though you cannot catch up to it, 
and as though you fear you are going to lose it."

6/20: started to read the Analects of Confucius (論語)
not bad, pretty good in fact 
(of course need to read the eng translation in order to understand it)
It consists of 20 books and has a 65-page introduction 
(only read part of the into, skipped the boring parts like I always do)

I found out that there are two translations of Analects of Confucius
I guess I like the one I'm reading right now better than the other one.
Mine is recently translated. 

(pp1-19, 71-84)

notes:

1.1 子曰：“学而时习之，不亦说(悅)乎？
有朋自远方来，不亦乐乎？
人不知而不愠，不亦君子乎？”
The Master said: "Having studied, to then repeatedly apply what you have learned--is this not a source of pleasure? 
To have friends come from distant quarters--is this not a source of enjoyment? 
To go unacknowledged by others without harboring frustration--is this not the mark of an exemplary person?

1.7 子夏曰：“贤贤易色；事父母，能竭其力；
事君，能致其身；于朋友交，言而有信。
虽曰未学，吾必谓之学矣。”
Zixia said: "As for persons who care for character much more than beauty,
who in serving their parents are able to exert themselves utterly,
who give their whole person in the service of their ruler, 
and who, in interactions with colleagues and friends,
make good on their word--
even if it were said of such persons that they are unschooled,
I would insist that they are well educated indeed."

1.11 子曰：“父在，观其志；父没，观其行；三年无改於父之道，可谓孝矣。”
The Master said: "While a person's father is still alive, observe what he intends;
when his father dies, observe what he does. 
A person who for three years refrains 
from reforming the ways (道) of his father can be called a filial son(孝).

1.14 子曰：“君子食无求饱，居无求安，敏於事而慎於言，就有道而正焉可谓好学也已。”
The Master said: "In eating, exemplary person do not look for a full stomach,
nor in their lodgings for comfort and contentment.
They are persons of action yet cautious in what they say.
They repair to those who know the way,
and find improvement in their company.
Such persons can indeed be said to have a love of learning.

1.16 子曰：“不患人之不己之，患不知人也。”
The Master said: "Don't worry about not being acknowledged by others;
worry about failing to acknowledge them."

2.7 子游问孝。子曰：“今之孝者，是谓能养。
至於犬马，皆能有养；不敬，何以别乎。”
Ziyou asked about filial conduct. 
The Master replied: "Those today who are filial are considered so
because they are able to provide for their parents.
But even dogs and horses are given that much care.
If you do not respect your parents,
what is the difference?"
(哈)

2.13 子贡问君子。子曰：“先行其言而后从之。”
Zigong asked about exemplary persons. 
The Master replied: "They first accomplish what they are going to say,
and only then say it." 
(true)

2.15 子曰：“学而不思则罔，思而不学则殆。”
The Master said: “Learning without due reflection leads to perplexity; 
reflection without learning leads to perilous circumstances.”

2.17 子曰：“由！诲女知之乎！知之为知之，不知为不知，是知也。”
The Master said: “Zilu, shall I teach you what wisdom means? 
To know what you know and know what you do not know –this then is wisdom.”

2.22 子曰：「人而无信，不知其可也。大车无(车儿)，小车无軏，其何以行之哉？」
The Master said, "I am not sure that anyone 
who does not make good on their word is viable as a person. 
If a large carriage does not have the pin for its yoke, 
or a small carriage does not have the pin for its crossbar, 
how can you drive them anywhere?”

2.24 子曰：「非其鬼而祭之，谄也。见义不为，无勇也。」
The Master said, “Sacrificing to ancestral 
spirits other than one’s own is being unctuous. 
Failing to act on what is seen as appropriate is a want of courage,”

3.4 林放问礼之本。子曰：“大哉问！礼，与齐奢也，宁俭；丧，与齐易也，宁戚。”
Lin Fang asked about the roots of observing ritual propriety.
The Master replied; “What an important question! In observing ritual propriety, 
it is better to express real grief than to worry over formal details.”

6/19: (pp248-293) That's it, I am not reading this book any more! 
it doesn't simulate my interest any more

last note:

"Whereas the truth is that the State in which the rulers are most reluctant to govern 
is always the best and most quietly governed, 
and the State in which they are most eager, the worst." (261)

6/17: (pp167-247) found some background info's about Plato and his works
"His goal was to show the rational relationship 
between the soul, the state, and the cosmos. (Columbia Encyc.)

notes: 

"for the gifts which were deemed by us to be essential rarely grow together; 
they are mostly found in shreds and patches" (241)

"Same education which makes a man a good guardian will make a woman a good guardian;
for their original nature is the same? Yes" (177)
(I knew it!)

6/15: (pp81-166) Book three and Book four talk about the ideal State and the idea of justice and injustice. 
I personally don't think that Book three and four are more interesting 

notes: 

"Can any man be courageous who has the fear of death in him?" (82)
(Nowadays, all men are coward, they all scare of death, but who doesn't?)

"If a man was not able to live in the ordinary way 
he [the doctor] had no business to cure him;
for such a cure would have been of no use either to himself, or to the State." (114)
(I think it's almost like the idea of 死不足惜 
if you're useless to the society, don't get in the way of the others, get it?)

"Everything that deceives may be said to enchant" (122)

"our aim in founding the State was not the disproportionate happiness of any one class, 
but the greatest happiness of the whole" (129)
(I guess a happy state doesn't mean everyone would be happy there) 

"Wealth and poverty; the one is the parent of luxury and indolence, 
and the other of meanness and viciousness, and both of discontent" (131)

"the manifold and complex pleasures and desires and pains 
are generally found in children and women and servants...
who are of the lowest and more numerous class...
Whereas the simple and moderate desires which follow reason,
and are under the guidance of mind and true opinion,
are to be found only in a few,
and those the best born and best educated." (145)
(the more you desire, the less superior you are)

6/8: 忙著返工放工﹐根本不想讀
還突然很想寫一個故事
寧願用所以的時間去寫故事都不讀書
*sigh Cant help it

6/1: (pp22-81) finished the remaining half of book one and all of book two (10 books in total)
Book two 有一段介紹一個 state 的起源﹐以及打仗的原因﹐有點趣

notes:

"there is no one in any rule who, 
in so far as he is a ruler, 
considers or enjoins 
what is for his own interest, 
but always what is for the interest of his subject or suitable to his art"  (26)
(the same idea in the Constitution Preamble: For the people, of the people, and by the people)

The preference of justice to injustice: "highest form of injustice 
in which the criminal is the happiest of men, 
and the sufferers or those who refuse to do injustice 
are the most miserable" (27)
(但開心一時﹐不能開心一世)

Rewards for governing:  "now the worst part of the punishment is 
that [a good man] who refuses to rule is 
liable to be ruled by one who is worse than himself" (32)
(so eventually a good man will rule)

The just aims at moderation:  "the just does not desire more than his like but more than his unlike, 
whereas the unjust desires more than both his like and his unlike" (35)

"all other things have each of them an end and a special excellence" (42)

"But happiness and not misery is profitable" (43)

"injustice can never be more profitable than justice"  (43)

The origin and nature of justice: "laws and mutual covenants affirm to be the origin and nature of justice;
--it is a mean or compromise, 
between the best of all, 
which is to do injustice and not be punished, 
and the worst of all, 
which is to suffer injustice without the power of retaliation;
and justice,
being at a middle point between the two,
is tolerated not as a good, 
but as the lesser evil,
and honoured by reason of the inability of men to do injustice." (46)

"immortality of drunkenness is the highest meed of virtue" (52)

"honesty is for the most part less profitable than dishonesty" (53)

"nothing great is easy"  (54)

"The State arises out of the wants of men" (60)

"they ought to be dangerous to their enemies,
and gentle to their friends;
if not, 
they will destroy themselves 
without waiting for their enemies to destroy them" (69)

The dog a philosopher: "your dog is a true philosopher...because 
he distinguishes the face of a friend and of an enemy 
only by the criterion of knowing and now knowing. 
And must not an animal be a lover of learning 
who determines what he likes and dislikes by the test of knowledge and ignorance?
And is not the love of learning the love of wisdom, which is philosophy?" (70)

The education of heroes: "two divisions, gymnastic for the body, and music for the soul" (71)

"the plant which is in the fullest vigour 
also suffers least from winds or the heat of the sun or any similar causes" (77)

"And will not the bravest and wisest soul be least confused or deranged by any external influence?" (77)

"when good and well made, they are least altered by time and circumstances"  (78)

"lie in words is in certain cases useful and not hateful; in dealing with enemies" (80)

5/31: (pp1-21 Republic) 這本書值得看﹗ Plato 寫的﹐記下關於 Socrates 的問答﹐
Socrates 看事的角度﹐很多時會嚇你一跳
notes: 
The regrets of old age: "the pleasures of youth and love are fled away:
there was a good time once, but now that is gone, and life is no longer life." (6)

"for he who is of a calm and happy nature will hardly feel the pressure of age, 
but to him who is of an opposite disposition youth and age are equally a burden."  (6)

"they think that old age sits lightly upon you, 
not because of your happy disposition,
but because you are rich,
and wealth is well known to be a great comforter." (6)

(I guess by the time that you retire, you better be both good and rich)
"neither virtue alone nor riches alone can make an old man happy"  (7)

"you are indifferent about money, which is a characteristic rather of 
those who have inherited their fortunes than of those who have acquired them" (7)
(this remind me of Karen, a friend, and her attitude toward $)

The first definition of justice: "justice is the art which gives good to friends and evil to enemies."  (10)
"we should further say: It is just to do good to our friends when they are good 
and harm to our enemies when they are evil"  (15)

"Then in time of peace justice will be of no use?"  (11)
"justice is useful when money is useless?"  (12)
"And so of all the other things; --justice is useful when they are useless, and useless when they are useful?"  (12)

"he who is a good keeper of anything is also a good thief?" (13)
(he who is best able to do good is best able to do evil)
相對論﹖

5/30: 借了 Plato 的 The Republic 和  The Analects of Confucius (論語 with 英文翻譯) 
*Plato. The Republic: the complete and unabridged Jowett translation. Trans. Jowett, Benjamin. New York: Vintage Classics, 1991.
*Rosemont, Henry and Roger T. Ames. The Analects of Confucius. New York: Ballantine Books 1998

不讀 Sophocles, Euripides, Aeschylus, etc 了
不想讀
對書的興趣低得近零﹐一點也沒有變﹐真是的﹐*sigh

只讀借了的是因為下個學期選了一堂 debate-like 的 英文課
要debate 關於這些書﹐所以不能不讀

還是要有些什麼逼著﹐我才會去讀些書 *sigh
已經很好

不知該放什麼在 ‘真善美’裡
希望是一些能增加自信﹐滋潤心靈﹐
幫助腦部發育﹐促進新陳代謝的 XXX =)

—當然是要與文學有關的啦﹐主要是中國和西方文學

因為本身資料有限﹐對中國﹐西方文化﹐文學毫無頭緒

我想應該會在這個暑假作一番研究吧
會從希臘的古典文學著手

讀完 Sophocles, Euripides, Aeschylus 
就看 Plato, English Romance, 和French 作家的
接著﹐ Nietzsche, Tolstoy, 和希臘悲劇作家的書
(多謝Chan 的提示)
我是認真的


讀完後才考慮放什麼在 ‘真善美’裡吧

我看一個暑假是不可能把它們全部讀完的
要考慮我看書的速度和對書的熱心度﹐幾乎是接近零

但我實在需要讀很多很多
要不﹐都不知道怎樣在學校生存下去
除此之外﹐也應該增加內在美吧
畢竟年紀開始大了﹐外在美不可能持續得那麼久 (笑)
真的是時候了