Суждения и Беседы

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Они ничего не скрыли от нас… Суждения и беседы Конфуция (Луньюй) – краеугольный камень философии Древнего Китая. Легендарный памятник состоит из 20 глав, где в форме бесед или отдельных высказываний представлены основные положения духовно-этического учения, созданного Конфуцием.","catalogType":"PUBLIC_DOMAIN","catalogTypeLabel":"Общественное достояние","authorLine":"Конфуций","authors":[{"id":"1ebe9e20-2a83-102a-9ae1-2dfe723fe7c7","displayName":"Конфуций","protectedUrl":"/author/1ebe9e20-2a83-102a-9ae1-2dfe723fe7c7","wikipediaUrl":"https://ru.wikipedia.org/wiki/%D0%9A%D0%BE%D0%BD%D1%84%D1%83%D1%86%D0%B8%D0%B9","wikidataUrl":"https://www.wikidata.org/wiki/Q4604"}],"genres":[{"id":6442,"title":"книги по философии","token":null,"publicUrl":"https://bookra.app/genre/6442"}],"keywords":[],"facts":[{"key":"dateWritten","label":"Дата написания","value":"1970-01-01"},{"key":"bookLanguage","label":"Язык книги","value":"ru"},{"key":"sourceLanguage","label":"Язык оригинала","value":"0"},{"key":"adult","label":"Возрастное ограничение","value":"18+"}],"seoSections":[{"key":"summaryShort","title":"Описание","body":"Книга «Суждения и Беседы» представляет собой практический руководитель по восточной этике, в котором Конфуций рассуждает о добродетели, церемонии, управлении и личном совершенствовании, предлагая конкретные принципы поведения и размышления о роли ученого и правителя."},{"key":"conflict","title":"Главный конфликт / проблема","body":"Как стать достойным человеком и управлять обществом с добродетелью, а не страхом наказаний, и как сочетать личную этику с общественным порядком"},{"key":"keyIdeas","title":"Ключевые идеи","body":["Книга как практический кодекс поведения, проверенный веками","Действие должно предшествовать слову; благородный муж проявляет добродетель","Учение без размышления бесполезно, а размышление без учения опасно","Уважение к родителям и старшим – корень гуманности","Добродетель и церемония как взаимосвязанные элементы правильного поведения","Умеренность и самоконтроль как основы человеколюбия","Пример правителя важнее приказов","Учение как путь к самосовершенствованию и управлению","Важность уважения к родным и старшим","Понимание роли учителя как наставника и модели","Гибкость и прощение в управлении","Постоянное самосовершенствование как путь к добродетельному правлению"]},{"key":"conclusion","title":"Вывод","body":"Книга приводит к выводу, что истинная добродетель и уважение к родителям и старшим являются основой гармоничного общества, а личное совершенствование и пример учителя способствуют справедливому управлению."},{"key":"audience","title":"Кому полезна","body":["Студенты, преподаватели, руководители, люди, ищущие устойчивые принципы для личной жизни и управления"]},{"key":"topics","title":"Главные темы","body":["Этика и личная добродетель","Управление и общественный порядок"]},{"key":"quotes","title":"Цитаты","body":["«Беседы и суждения» Конфуция – книга, без которой трудно понять восточную этику, культуру управления и воспитание характера.","Учение без размышления бесполезно, а размышление без учения опасно.","Почтительность без церемоний, так удручение; осторожность без церемоний, так трусость; храбрость без церемоний, так смута; прямота без церемоний, так резкость.","Твердо веря, люби Учение; храни до смерти хороший путь; в опасное государство не входи, в возмущенном государстве не живи.","«Когда государство имеет Путь, (тогда) думает только о зарплате, и когда государство не имеет Пути, (тогда) думает только о зарплате – это постыдно».","«Имеющий достоинства непременно имеет слова, но имеющий слова не всегда имеет добродетели; человеколюбивый, конечно, обладает храбростью, но храбрость не всегда соединяется с гуманностью»."]}],"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_803371","artifactsUrl":"https://web.bookra.app/?startapp=b_803371","readCtaLabel":"Читать бесплатно","artifactsCtaLabel":"AI-разбор","appReadLinks":{"tg":"https://t.me/bookra_lib_bot/BookRa?startapp=r_803371","vk":"https://vk.com/app54470698#startapp=r_803371","max":"https://max.ru/id7751370047_bot?startapp=r_803371","web":"https://web.bookra.app/?startapp=r_803371"},"appAnalysisLinks":{"tg":"https://t.me/bookra_lib_bot/BookRa?startapp=b_803371","vk":"https://vk.com/app54470698#startapp=b_803371","max":"https://max.ru/id7751370047_bot?startapp=b_803371","web":"https://web.bookra.app/?startapp=b_803371"},"guestReaderUrl":"/books/0tgkRwft?page=60#reader-content","authorCtaLabel":"Все книги автора","authorProtectedUrl":"/author/1ebe9e20-2a83-102a-9ae1-2dfe723fe7c7","readersCount":632,"adultLabel":"18+","yearLabel":"2006","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":60,"totalPages":64,"hasPrev":true,"hasNext":true,"prevPageUrl":"/books/0tgkRwft?page=59#reader-content","nextPageUrl":"/books/0tgkRwft?page=61#reader-content","progressLabel":"Страница 60 из 64","sections":[{"id":"id23:36","kind":"heading","text":"8"},{"id":"id23:37","kind":"paragraph","text":"Покинувшие народ (т. е. людей, свет, отшельники были) Бо-и, Шу-ци, Юй-чжун, И-и, Чжу-чжан, Лю-ся-хуэй, Шао-лянь. Философ сказал: «Не подчинившие своего тела (это были только) Бо-и и Шу-ци»."},{"id":"id23:38","kind":"paragraph","text":"(Он) отозвался о Лю-ся-хуэе и Шао-ляне, (что они) подчинили (свои) намерения и обесчестили (свое) тело; но их слова были сообразны с порядком, действия сообразны с помышлениями (других), вот (все) то, (что о них можно сказать), и только; отозвался об Юй-чжуне и И-и, (что они), живя в отшельничестве, распускали слова (предавались рассуждениям), тело соображали с чистотой, отвержение соображали с силой обстоятельств. «Я (же, – продолжал Конфуций), – отличаюсь от этого, (я смотрю по обстоятельствам), чего можно, чего не можно»."},{"id":"id23:39","kind":"paragraph","text":"(Перевод В. П. Васильева)"},{"id":"id23:40","kind":"paragraph","text":"Отшельники – это Бо-и, Шу-ци, Юй-чжун, И-и, Чжу-чжан, Лю Ся-хуэй и Шао-лянь. Философ сказал: «Не поступившиеся своими убеждениями и не посрамившие себя – это были отшельники Бо-и и Шу-ци». О Лю Ся-хуэе и Шао-ляне он отозвался, что они поступились своими убеждениями и посрамили себя; но слова их согласовались с разумом вещей, а действия – с общим мнением (т. е. справедливостью); у них было только это. Об отшельниках Юй-чжуне и И-и он отозвался, что они, живя в уединении, хотя и были разнузданы в речах, но сами лично удовлетворяли условиям (нравственной) чистоты и их удаление от мира соответствовало силе обстоятельств. Философ (добавил): «А я так отличаюсь от (всех) этих – я не предрешаю ничего – ни за, ни против (а руководствуюсь сознанием долга)»."},{"id":"id23:41","kind":"paragraph","text":"(Перевод П. С. Попова)"},{"id":"id23:42","kind":"heading","text":"9"},{"id":"id23:43","kind":"paragraph","text":"Капельмейстер Чжи ушел в Ци, (распорядитель музыки во время подачи) второго кушанья Гань ушел в Чу, распорядитель третьего кушанья Ляо ушел в Цай, распорядитель четвертого кушанья Цюе ушел в Цинь, барабанщик Фан-шу вошел в реку (т. е. в страну Хэ-нэй), трясший ручной барабанчик У вышел в Хань (Хань-чжун), младший капельмейстер Ян и ударявший в (музыкальный камень Цин) – Сян вошли в море (ушли на морской остров)."},{"id":"id23:44","kind":"paragraph","text":"(Перевод В. П. Васильева)"},{"id":"id23:45","kind":"paragraph","text":"Главный капельмейстер Чжи отправился в Ци; Гань, распорядитель музыки при завтраке, отправился в Чу; Ляо, распорядитель музыки при обеде, ушел в Цай, и распорядитель музыки при ужине Цюе отправился в Цинь. Барабанщик Фан-Шу удалился в Хэ-нэй (на север от Желтой реки в Шань-си, а Хэ-вай – на юг от нее); тамбурист У удалился в Хань-чжун, а младший капельмейстер Ян с клепальщиком Сян удалился на поморье."},{"id":"id23:46","kind":"paragraph","text":"(Перевод П. С. Попова)"},{"id":"id23:47","kind":"heading","text":"10"},{"id":"id23:48","kind":"paragraph","text":"Чжоу-гун сказал Лускому гуну (князю): «Благородный муж не покидает своих близких, не заставляет вельмож роптать (на то, что) не чрез них (делаются дела); старые и древние (старинные чиновники) без большой причины (вины) так не отбрасываются – не требуют приготовления (совершенства) от одного человека»."},{"id":"id23:49","kind":"paragraph","text":"(Перевод В. П. Васильева)"},{"id":"id23:50","kind":"paragraph","text":"Чжоу-гун обратился к Лу-гуну с такою речью: «Благородный государь не бросает своих родственников, не доводит сановников до ропота из-за того, что их не употребляют на службу; аристократию без важных причин не бросает и не ищет всех совершенств в одном человеке»."},{"id":"id23:51","kind":"paragraph","text":"(Перевод П. С. Попова)"},{"id":"id23:52","kind":"heading","text":"11"},{"id":"id23:53","kind":"paragraph","text":"(Династия) Чжоу имела восемь чиновников (знаменитых мужей): Бо-да, Бо-го, Чжун-ту, Чжун-ху, Шу-е, Шу-ся, Цзи-суй, Цзи-ва."},{"id":"id23:54","kind":"paragraph","text":"(Перевод В. П. Васильева)"},{"id":"id23:55","kind":"paragraph","text":"У Чжоу было восемь знаменитых чиновников: Бо-да, Бо-го, Чжун-ту, Чжун-ху, Шу-е, Шу-ся, Цзи-суй и Цзи-ва."},{"id":"id23:56","kind":"paragraph","text":"(Перевод П. С. Попова)"},{"id":"id22:0","kind":"heading","text":"Глава XIX Цзы-чжан"},{"id":"id22:1","kind":"heading","text":"1"},{"id":"id22:2","kind":"paragraph","text":"В этой главе записаны слова учеников Конфуция, и в особенности Цзы-ся и Цзы-гуна, из коих первый отличался между остальными учениками своим чистосердечием, а второй – умом. Цзы-чжан сказал: «(Если) чиновник (ученый), видя опасность, доводит (жертвует) жизнь; видя получение (прибыль), думает об истине (справедливости); принося жертвы, думает о почтительности; в трауре думает о печали (его постигшей), – это можно (ладно, хорошо)!»"},{"id":"id22:3","kind":"paragraph","text":"(Перевод В. П. Васильева)"},{"id":"id22:4","kind":"paragraph","text":"Цзы-чжан сказал: «Если ученый при виде опасности жертвует жизнью, при виде корысти думает о справедливости, при жертвоприношении думает о благоговении и при похоронах – как бы проявить свою скорбь, – то этого довольно»."},{"id":"id22:5","kind":"paragraph","text":"(Перевод П. С. Попова)"},{"id":"id22:6","kind":"heading","text":"2"},{"id":"id22:7","kind":"paragraph","text":"Цзы-чжан сказал: «(Если кто) держит добродетель не обширно (не распространяя, не увеличивая), верит Пути не твердо, (то) как можно делать (придавать значение), существует (ли он) или не существует?»"},{"id":"id22:8","kind":"paragraph","text":"(Перевод В. П. Васильева)"},{"id":"id22:9","kind":"paragraph","text":"Цзы-чжан сказал: «Безразлично существование таких людей, которые хранят только приобретенные добродетели, не заботясь о расширении их, верят в Учение, но не отличаются непоколебимостью»."},{"id":"id22:10","kind":"paragraph","text":"(Перевод П. С. Попова)"},{"id":"id22:11","kind":"heading","text":"3"},{"id":"id22:12","kind":"paragraph","text":"Привратные (т. е. ученики) Цзы-ся спросили у Цзы-чжана о связи (т. е. с кем должно дружиться). Цзы-чжан сказал: «(А) Цзы-ся, что (вам) говорит)?» (Они), отвечая, сказали: «Цзы-ся говорит (говорил?): «Годный – (с тем) соединяйся, (тот же), который негоден, сопротивляйся (не дружись)». Цзы-чжан сказал: «(Это) несходно со слышанным мной (от Конфуция), благородный муж уважает добродетельных и вмещает (снисходителен для) всех, одобряет хороших и сострадает к неимущим (неспособным). Пусть я великий добродетельный, почему (или чего) не снесу в других, (если же) я недобродетелен, (то ведь) другие станут противиться мне, какое тут сопротивление другим?»"},{"id":"id22:13","kind":"paragraph","text":"(Перевод В. П. Васильева)"},{"id":"id22:14","kind":"paragraph","text":"Ученики Цзы-ся спросили у Цзы-чжана относительно сношений с людьми. Цзы-чжан сказал: «А как говорил об этом Цзы-ся?» Ученики отвечали, что он говорил (так): «С годными людьми водитесь, а негодных отталкивайте». Цзы-чжан сказал: «Это отличается от того, что слышал я. Благородный муж уважает людей, выдающихся своими талантами и нравственными достоинствами, и снисходительно относится ко всем остальным (к толпе); он хвалит добрых и сострадает к немощным. Допустим, что я обладаю великими талантами и достоинствами, в таком случае, чего я не снесу от других? А если я недостойный человек, то люди отвергнут меня. (Но) каким же образом отвергать (остальных)?»"},{"id":"id22:15","kind":"paragraph","text":"(Перевод П. С. Попова)"}],"toc":[{"id":"id222:0:1","label":"Annotation","page":1,"pageUrl":"/books/0tgkRwft#reader-content"},{"id":"id221:0:1","label":"Конфуций Беседы и суждения","page":1,"pageUrl":"/books/0tgkRwft#reader-content"},{"id":"id220:0:1","label":"Глава I 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