Synthesized answer
The "Editorial Note" states the objective of the series is to foster "goodwill and understanding" between East and West, framing this as a connection between "the old world of Thought and the new of Action" [1, 3]. This dichotomy shapes their goal by presenting the East as primarily associated with "Thought" and the West with "Action" [1]. By highlighting these perceived differences, the editors aim to create a bridge of understanding between these two distinct modes of being.
The passages do not provide information on the potential limitations or biases introduced by this framing. While the editors' goal is stated, their specific methods or any inherent biases resulting from their East-as-Thought and West-as-Action dichotomy are not discussed.
Synthesized from the book passages below. Chat with the book on Feynman for follow-up.
From the book
For other English-language translations of this work, see Analects . ← The Sayings of Confucius; a New Translation of the Greater Part of the Confucian Analects ( 1910 ) by Confucius , translated by Lionel Giles → Part of the Wisdom of the East series. Confucius 4722941 The Sayings of Confucius; a New Translation of the Greater Part of the Confucian Analects 1910 Lionel Giles (Upload an image to replace this placeholder.) The Wisdom of the East Series Edited By L. CRANMER-BYNG Dr. S. A. KAPADIA. THE SAYINGS OF CONFUCIUS WISDOM OF THE EAST THE SAYINGS OF CONFUCIUS A NEW TRANSLATION OF…
epted as final, need to be carefully re-examined and, as I shall hope to show, largely modified if not totally reversed. His opinion, of course, was based chiefly on his own inter pretation of the more important sayings in the Analects, in translating which he had the oral help of native scholars, besides the benefit of voluminous standard commentaries. Thus equipped for his task, it cannot but appear strange that he, admittedly a great sinologue, should have gone so far astray as to miss the very core and essence of the doctrines to the elucidation which he devoted most of his life. The…
be the ambassadors of goodwill and understanding between East and West--the old world of Thought and the new of Action. In this endeavour, and in their own sphere, they are but followers of the highest example in the land. They are confident that a deeper knowledge of the great ideals and lofty philosophy of Oriental thought may help to a revival of that true spirit of Charity which neither despises nor fears the nations of another creed and colour. Finally, in thanking press and public for the very cordial reception given to the "Wisdom of the East" Series, they wish to state that no pains…
Tacitean phrase "exprobrare beneficia." ↑ Literally, "one who faces south"—the customary position for royalty enthroned. ↑ The reigning duke, who had succeeded his grandfather and was now opposing his father's attempts to return from exile and secure the throne. See p. 43. ↑ See note on p. 74. ↑ The disciple Yen Hui. ↑ Believed to constitute the boundaries of the habitable earth, like Homer's Ocean-river. Hence the phrase is used as a synonym for the Chinese Empire. ↑ A minister in the Wei State. ↑ A proverb. ↑ A rebuke to the Prince for his greed in a time of distress. ↑ Each pedagogue has…
highest sense of the word, a moral life, and this was the real object of all learning, the end and aim of all knowledge. Throughout the Analects, as we have already seen, the usual word for "learning" always means or implies the study of virtue, the striving after self-improvement. Like Socrates, Confucius was purely a moral philosopher, and would certainly have rejected the sharp distinction we draw nowadays between mental and moral science. ↑ A rebellious official in the Chin State. On more than one occasion in his career, Confucius made it plain that he declined to be bound by narrow…
More questions about this book
- The editors propose that "Oriental thought may help to a revival of that true spirit of Charity which neither despises nor fears the nations of another creed and colour." Explain, in your own words, what this "true spirit of Charity" means in the context of the 1910 publication and how the editors believe studying Confucius specifically could cultivate it.
- Tzǔ Ch'in asks whether Confucius "find[s] out all about [a new country's] method of government" by actively seeking information or if it is "voluntarily proffered." Why is this specific distinction important to Tzǔ Ch'in, and what does it imply about the expected or ideal relationship between a sage and worldly power?
- Beyond the literal answer, what deeper insights into Confucius's character, priorities, or methods of influence might Tzǔ Ch'in be seeking through his question to Tzǔ Kung, and how might Tzǔ Kung's eventual reply clarify these aspects?
- Considering the overall purpose of the "Wisdom of the East" series as described in the editorial note, how might the editors intend for a Western reader to interpret the initial interaction between Tzǔ Ch'in and Tzǔ Kung regarding Confucius's interest in governance? What message about "Oriental thought" does this excerpt convey through that lens?