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Лунь юй

Автор Конфуций

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Жанры

социальная философия

Темы

конфуцианствофилософияэтикаправлениекитайская культурапереводанализучениетрадициипутешествие

Описание

Книга представляет собой сборник наставлений Конфуция о почтительности, благородном муже, ритуале и управлении, подчёркивая связь личной добродетели с общественным порядком.

Главный конфликт / проблема

Как сочетать личную добродетель с эффективным управлением и соблюдением ритуала

Ключевые идеи

Почтительность к родителям как основа человеколюбия
Управление народом через добродетель и ритуал, а не только закон
Благородный муж проявляет умеренность, честность и стремление к учению
Правильный путь (дао) как высшая этическая категория
Важность ритуала (ли) и его связь с моралью
Благородный муж как пример доброты и честности
Роль реформ Гуань Чжуна в укреплении государства
Золотая середина (чжун юн) как образ совершенной морали
Идея «правильности имен» (чжэн минг)
Принцип «не-деяния» (wu wei) в управлении

Вывод

Книга приводит к выводу, что истинное управление основано на личной добродетели, уважении к ритуалу и примере, а не на принуждении

Кому полезна

Студенты философии
Лидеры и управленцы
Общедоступные читатели, интересующиеся этикой

Главные темы

Почтительность и уважение к родителям
Благородный муж и его качества
Ритуал (ли) и мораль
Правильный путь (дао) и золотая середина
Управление народом через добродетель
Пример реформ Гуань Чжуна
Идея правильности имен
Не-деяние (wu wei)

Персонажи

Конфуций — Передает наставления о учении, почтительности и управлении, подчеркивая важность добродетели и ритуала. Размышляет о правильном пути, ритуале, благородном правлении и принципах управления.
Гуань Чжун — Ввел новые системы деления, налогообложения и реформировал армию; нарушил ритуал, ставя деревянную ширму.
Ю-цзы — Обсуждает почтительность к родителям и старшим, подчеркивает важность уважения.
Цзэн-цзы — Проверяет себя в отношениях с людьми, друзьями и учительскими заповедями.
Цзы-ся — Задает вопросы о человеколюбии и благородном муже.
Цзы-цинь — Спросил Цзы-гуна о понимании учителя.
Цзы-гун — Обсуждает сравнение с Хуэем и роль учителя.
Цзы-гуна — Обсуждает вопросы о человеколюбии и учении.

Цитаты

Учитель сказал: "Учиться и время от времени повторять изученное, разве это не приятно?"
Учитель сказал: "Если благородный муж не ведет себя с достоинством, он не имеет авторитета, и, хотя он и учится, его знания не прочны."
Правильный путь, или дао, — одна из основных этических категорий конфуцианства, включающая в себя все остальные категории.
Золотая середина, или золотая мера (чжун юн), — образ совершенной морали.

Сводка по автору из Wikidata

-055–-047. 孔夫子. древний мыслитель и философ Китая

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190

Би Си служил во владениях цзиньского вассала Фан Чжунсиня, управляя уездом Чжунмоу. Когда же цзиньский царь послал свои войска против Фан Чжунсиня, Би Си не подчинился царю, укрепился в Чжунмоу и, зная, что Конфуций давно мечтает о службе, решил привлечь Учителя на свою сторону. Согласие Конфуция вызвало нарекание ученика.

191

Бо-юй — сын Конфуция.

192

Конфуций приводит названия первых стихотворений, входящих в «Ши цзин».

193

Этими словами Конфуций хочет сказать, что ритуал и музыка не могут быть сведены лишь к формальным проявлениям вроде подношения подарков и ударов в колокола и барабаны.

194

Это высказывание Конфуция может иметь и другие толкования. Люди, не разбирающиеся в истине, — это низкие люди, наносящие ущерб морали.

195

В Древнем Китае огонь добывался путем сверления дерева, причем в каждый сезон при разжигании огня использовалась своя порода дерева: весной — вяз, ива; летом — финик, абрикос, тута; осенью — бальзамник; зимой — акация, сандал. Таким образом, за год сменялись многие породы деревьев. Говоря о зерне и добывании огня, Цзай Во хочет сказать, что для круговорота в жизни человека достаточен один год. Поэтому и для траура нужно не больше года.

196

Здесь речь идет о годах правления последнего иньского царя — деспота Чжоу Синя. Возмущенный произволом, учиненным в стране Чжоу Синем, его старший сводный брат по матери — Вэй-цзы покинул царство. С двумя своими дядьями Чжоу Синь все же успел расправиться: Цзи-цзы обратил в рабство, Биганя, осмелившегося увещевать деспота, подверг мучительной казни. Вот как этот эпизод выглядит в описании Сыма Цяня:

«Чжоу[синь] распутствовал и безобразничал, не зная удержу. Вэй-цзы много раз увещевал [его], но [Чжоу] не слушал, тогда он сговорился с тайши и шаоши покинуть Инь.

Бигань сказал: «Тот, кто является слугой правителя, должен [бороться], не боясь смерти», — и стал настойчиво увещевать Чжоу.

Разгневавшись, Чжоу[синь] сказал: «Я слышал, что сердце мудреца имеет семь отверстий».

[Он] разрезал [грудь] Биганя, чтобы посмотреть его сердце.

Ци-цзы напугался, прикинулся сумасшедшим и стал изображать раба, но Чжоу все же посадил его [в тюрьму]»

[Ши цзи/Вяткин, т. I, с. 177].

197

Ян Боцзюнь, комментируя данный эпизод, где говорится о встрече с отшельником, отмечает, что в «Лунь юе» отшельников, как правило, называли не по именам и цзе юй можно перевести как «встречающий повозки». Мао Цзышуй склонен полагать, что Цзе Юй — имя собственное, ибо оно встречается в целом ряде древних текстов: «Чжуан-цзы», «Сюнь-цзы», «Чу цы», у Сыма Цяня и т. п.

198

О Юй Чжуне, И И, Чжу Чжане, Люся Хуэе и Шао Ляне, в отличие от Бо И и Шу Ци, достоверных сведений не сохранилось.

199

Согласно существовавшему в древнем Китае дворцовому ритуалу, во время каждой трапезы должна была исполняться определенная музыка. Руководившие этим музыкальным церемониалом музыканты именовались соответственно очередному приему пищи: «при завтраке», «при обеде», «при ужине». Три могущественные патронимии царства Лу распространили это «царское право» и на свои уделы, и музыканты в знак протеста бежали в другие царства. А поскольку распорядители ритуальной музыки ценились высоко, то им не грозила безработица.

200

Здесь воспроизведено напутствие чжоуского правителя своему сыну Бо Ци на княжение в царстве Лу. По существу, это перечень азбучных истин политической культуры, необходимых для нормального управления государством. Ван Сиюань отмечает, что все сказанное Чжоу-гуном полностью соответствовало политическим воззрениям Конфуция, и ученики, зная об этом, включили это напутствие в текст «Лунь юя».

201

Термины бо, чжун, шу и цзи использовались для обозначения степени родства внутри одной патронимии: бо был старшим братом, за ним следовали чжун, шу и младший — цзи [Ван Сиюань]. Находились ли перечисленные лица в родственных отношениях, неизвестно.

202

По мнению Хуан Цичуна, под «малым Дао-Путем» имеются в виду учения других школ. Истинный же Дао-Путь — это «Путь человеколюбия».

203

Ян Боцзюнь переводит заключительную фразу так: «…в противном случае правитель посчитает его клеветником». Мне же кажется, что мысль Цзы Ся более глубока — правитель, допустивший в советники человека бесчестного, не разобравшийся в нравственных качествах сановника, утратит доверие народа, потеряет свое лицо, т. е. предстанет оклеветанным перед народом. Полагаю, что Хуан Цичун точнее трактует заключительную часть фразы: «If he is not trusted, the sovereign will consider himself slandered».

204

Под «великой добродетелью» имеются в виду сыновняя почтительность и братская любовь. По мнению Хуан Цичуна, под «малой добродетелью» подразумевается «умение вести себя с достоинством и обладать почтительными манерами».

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Размышляет о правильном пути, ритуале, благородном правлении и принципах управления.","Гуань Чжун — Ввел новые системы деления, налогообложения и реформировал армию; нарушил ритуал, ставя деревянную ширму.","Ю-цзы — Обсуждает почтительность к родителям и старшим, подчеркивает важность уважения.","Цзэн-цзы — Проверяет себя в отношениях с людьми, друзьями и учительскими заповедями.","Цзы-ся — Задает вопросы о человеколюбии и благородном муже.","Цзы-цинь — Спросил Цзы-гуна о понимании учителя.","Цзы-гун — Обсуждает сравнение с Хуэем и роль учителя.","Цзы-гуна — Обсуждает вопросы о человеколюбии и учении."]},{"key":"quotes","title":"Цитаты","body":["Учитель сказал: \"Учиться и время от времени повторять изученное, разве это не приятно?\"","Учитель сказал: \"Если благородный муж не ведет себя с достоинством, он не имеет авторитета, и, хотя он и учится, его знания не прочны.\"","Правильный путь, или дао, — одна из основных этических категорий конфуцианства, включающая в себя все остальные категории.","Золотая середина, или золотая мера (чжун юн), — образ совершенной морали."]}],"authorSummary":{"key":"authorSummary","title":"Сводка по автору из Wikidata","body":"-055–-047. 孔夫子. древний мыслитель и философ Китая"},"hasArtifacts":true,"canReadInApp":true,"readUrl":"https://web.bookra.app/?startapp=r_803418","artifactsUrl":"https://web.bookra.app/?startapp=b_803418","readCtaLabel":"Читать бесплатно","artifactsCtaLabel":"AI-разбор","appReadLinks":{"tg":"https://t.me/bookra_lib_bot/BookRa?startapp=r_803418","vk":"https://vk.com/app54470698#startapp=r_803418","max":"https://max.ru/id7751370047_bot?startapp=r_803418","web":"https://web.bookra.app/?startapp=r_803418"},"appAnalysisLinks":{"tg":"https://t.me/bookra_lib_bot/BookRa?startapp=b_803418","vk":"https://vk.com/app54470698#startapp=b_803418","max":"https://max.ru/id7751370047_bot?startapp=b_803418","web":"https://web.bookra.app/?startapp=b_803418"},"guestReaderUrl":"/books/05WPgzsC?page=44#reader-content","authorCtaLabel":"Все книги автора","authorProtectedUrl":"/author/1ebe9e20-2a83-102a-9ae1-2dfe723fe7c7","readersCount":0,"adultLabel":"0+","yearLabel":null,"datePublished":null,"publisherLabel":null,"isbn":null,"oclc":null,"lccn":null,"partnerUrl":null,"accessNote":"Полный текст книги и AI-разбор откроются на защищенных страницах BookRa после входа."},"reader":{"page":44,"totalPages":45,"hasPrev":true,"hasNext":true,"prevPageUrl":"/books/05WPgzsC?page=43#reader-content","nextPageUrl":"/books/05WPgzsC?page=45#reader-content","progressLabel":"Страница 44 из 45","sections":[{"id":"id45224:0","kind":"heading","text":"190"},{"id":"id45224:1","kind":"paragraph","text":"Би Си служил во владениях цзиньского вассала Фан Чжунсиня, управляя уездом Чжунмоу. Когда же цзиньский царь послал свои войска против Фан Чжунсиня, Би Си не подчинился царю, укрепился в Чжунмоу и, зная, что Конфуций давно мечтает о службе, решил привлечь Учителя на свою сторону. Согласие Конфуция вызвало нарекание ученика."},{"id":"id45223:0","kind":"heading","text":"191"},{"id":"id45223:1","kind":"paragraph","text":"Бо-юй — сын Конфуция."},{"id":"id45222:0","kind":"heading","text":"192"},{"id":"id45222:1","kind":"paragraph","text":"Конфуций приводит названия первых стихотворений, входящих в «Ши цзин»."},{"id":"id45221:0","kind":"heading","text":"193"},{"id":"id45221:1","kind":"paragraph","text":"Этими словами Конфуций хочет сказать, что ритуал и музыка не могут быть сведены лишь к формальным проявлениям вроде подношения подарков и ударов в колокола и барабаны."},{"id":"id45220:0","kind":"heading","text":"194"},{"id":"id45220:1","kind":"paragraph","text":"Это высказывание Конфуция может иметь и другие толкования. Люди, не разбирающиеся в истине, — это низкие люди, наносящие ущерб морали."},{"id":"id45219:0","kind":"heading","text":"195"},{"id":"id45219:1","kind":"paragraph","text":"В Древнем Китае огонь добывался путем сверления дерева, причем в каждый сезон при разжигании огня использовалась своя порода дерева: весной — вяз, ива; летом — финик, абрикос, тута; осенью — бальзамник; зимой — акация, сандал. Таким образом, за год сменялись многие породы деревьев. Говоря о зерне и добывании огня, Цзай Во хочет сказать, что для круговорота в жизни человека достаточен один год. Поэтому и для траура нужно не больше года."},{"id":"id45218:0","kind":"heading","text":"196"},{"id":"id45218:1","kind":"paragraph","text":"Здесь речь идет о годах правления последнего иньского царя — деспота Чжоу Синя. Возмущенный произволом, учиненным в стране Чжоу Синем, его старший сводный брат по матери — Вэй-цзы покинул царство. С двумя своими дядьями Чжоу Синь все же успел расправиться: Цзи-цзы обратил в рабство, Биганя, осмелившегося увещевать деспота, подверг мучительной казни. Вот как этот эпизод выглядит в описании Сыма Цяня:"},{"id":"id45218:2","kind":"paragraph","text":"«Чжоу[синь] распутствовал и безобразничал, не зная удержу. Вэй-цзы много раз увещевал [его], но [Чжоу] не слушал, тогда он сговорился с тайши и шаоши покинуть Инь."},{"id":"id45218:3","kind":"paragraph","text":"Бигань сказал: «Тот, кто является слугой правителя, должен [бороться], не боясь смерти», — и стал настойчиво увещевать Чжоу."},{"id":"id45218:4","kind":"paragraph","text":"Разгневавшись, Чжоу[синь] сказал: «Я слышал, что сердце мудреца имеет семь отверстий»."},{"id":"id45218:5","kind":"paragraph","text":"[Он] разрезал [грудь] Биганя, чтобы посмотреть его сердце."},{"id":"id45218:6","kind":"paragraph","text":"Ци-цзы напугался, прикинулся сумасшедшим и стал изображать раба, но Чжоу все же посадил его [в тюрьму]»"},{"id":"id45218:7","kind":"paragraph","text":"[Ши цзи/Вяткин, т. I, с. 177]."},{"id":"id45217:0","kind":"heading","text":"197"},{"id":"id45217:1","kind":"paragraph","text":"Ян Боцзюнь, комментируя данный эпизод, где говорится о встрече с отшельником, отмечает, что в «Лунь юе» отшельников, как правило, называли не по именам и цзе юй можно перевести как «встречающий повозки». Мао Цзышуй склонен полагать, что Цзе Юй — имя собственное, ибо оно встречается в целом ряде древних текстов: «Чжуан-цзы», «Сюнь-цзы», «Чу цы», у Сыма Цяня и т. п."},{"id":"id45216:0","kind":"heading","text":"198"},{"id":"id45216:1","kind":"paragraph","text":"О Юй Чжуне, И И, Чжу Чжане, Люся Хуэе и Шао Ляне, в отличие от Бо И и Шу Ци, достоверных сведений не сохранилось."},{"id":"id45215:0","kind":"heading","text":"199"},{"id":"id45215:1","kind":"paragraph","text":"Согласно существовавшему в древнем Китае дворцовому ритуалу, во время каждой трапезы должна была исполняться определенная музыка. Руководившие этим музыкальным церемониалом музыканты именовались соответственно очередному приему пищи: «при завтраке», «при обеде», «при ужине». Три могущественные патронимии царства Лу распространили это «царское право» и на свои уделы, и музыканты в знак протеста бежали в другие царства. А поскольку распорядители ритуальной музыки ценились высоко, то им не грозила безработица."},{"id":"id45214:0","kind":"heading","text":"200"},{"id":"id45214:1","kind":"paragraph","text":"Здесь воспроизведено напутствие чжоуского правителя своему сыну Бо Ци на княжение в царстве Лу. По существу, это перечень азбучных истин политической культуры, необходимых для нормального управления государством. Ван Сиюань отмечает, что все сказанное Чжоу-гуном полностью соответствовало политическим воззрениям Конфуция, и ученики, зная об этом, включили это напутствие в текст «Лунь юя»."},{"id":"id45213:0","kind":"heading","text":"201"},{"id":"id45213:1","kind":"paragraph","text":"Термины бо, чжун, шу и цзи использовались для обозначения степени родства внутри одной патронимии: бо был старшим братом, за ним следовали чжун, шу и младший — цзи [Ван Сиюань]. Находились ли перечисленные лица в родственных отношениях, неизвестно."},{"id":"id45212:0","kind":"heading","text":"202"},{"id":"id45212:1","kind":"paragraph","text":"По мнению Хуан Цичуна, под «малым Дао-Путем» имеются в виду учения других школ. Истинный же Дао-Путь — это «Путь человеколюбия»."},{"id":"id45211:0","kind":"heading","text":"203"},{"id":"id45211:1","kind":"paragraph","text":"Ян Боцзюнь переводит заключительную фразу так: «…в противном случае правитель посчитает его клеветником». Мне же кажется, что мысль Цзы Ся более глубока — правитель, допустивший в советники человека бесчестного, не разобравшийся в нравственных качествах сановника, утратит доверие народа, потеряет свое лицо, т. е. предстанет оклеветанным перед народом. Полагаю, что Хуан Цичун точнее трактует заключительную часть фразы: «If he is not trusted, the sovereign will consider himself slandered»."},{"id":"id45210:0","kind":"heading","text":"204"},{"id":"id45210:1","kind":"paragraph","text":"Под «великой добродетелью» имеются в виду сыновняя почтительность и братская любовь. По мнению Хуан Цичуна, под «малой добродетелью» подразумевается «умение вести себя с достоинством и обладать почтительными манерами»."}],"toc":[{"id":"id452237:0:1","label":"Annotation","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452236:0:1","label":"Лунь Юй (Беседы и Суждения)","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:0:1","label":"Глава I «Сюэ Эр»","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:1:1","label":"«Учиться и…»[1]","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:2:1","label":"1.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:5:1","label":"2.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:8:1","label":"3.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:11:1","label":"4.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:14:1","label":"5.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:17:1","label":"6.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:20:1","label":"7.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:23:1","label":"8.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:26:1","label":"9.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:29:1","label":"10.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:34:1","label":"11.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:37:1","label":"12.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:40:1","label":"13.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:43:1","label":"14.","page":1,"pageUrl":"/books/05WPgzsC#reader-content"},{"id":"id452235:46:2","label":"15.","page":2,"pageUrl":"/books/05WPgzsC?page=2#reader-content"},{"id":"id452235:55:2","label":"16.","page":2,"pageUrl":"/books/05WPgzsC?page=2#reader-content"},{"id":"id452234:0:2","label":"Глава II «Вэй Чжэн»","page":2,"pageUrl":"/books/05WPgzsC?page=2#reader-content"},{"id":"id452234:1:2","label":"«Осуществлять 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