chapter 31
百度搜索 The Spirit of the Chinese People 天涯 或 The Spirit of the Chinese People 天涯在线书库 即可找到本书最新章节.
This is what Matthew Arnold calls Christ s method in his teag. When the poor widow gave her mite, it was not what she gave that Christ called the attention of his hearers to, but how she gave it. The moralists said, "Thou shalt not it adultery." But Christ said, "I say unto you that whosoever looketh on a woman to lust after her hath already itted adultery. "In the same way the moralists in fucius time said: Children must cut firewood and carry water for their parents and yield to them the best of the food and wine in the house: that is filial peity. But fucius said, "No; that is not filial piety." True filial piety does not sist in the mere outerformance of these services to our parents. True filial piety sists in how, in what manner, with irit we perform these services. The difficulty, said fucius, is with the manner of doing it. It is, I will finally say here, by virtue of this method in his teag, of looking into the inwardness of moral as that fucius bees, not as the Christian missionaries say, a mere moralist and philosopher, but a great and true religious teacher.
As a further illustration of fucius method, take the present reform movement in a. The so-called progressive mandarins with applause from fn neers are making a great fuss_even going to Europe and America, _trying to find out what reforms to adopt in a. But unfortuhe salvation of a will not depend upon what reforms are made by these progressive mandarins, but upon how these reforms are carried out. It seems a pity that these progressive mandarins, _instead of going to Europe and America, to study stitution could not be made to stay at home and study fucius. For until these mandarins take to heart fucius teag and his method and attend to the how instead of the what in this matter of reform, nothing but isery and suffering will e out of the present reform movement in a.
The other article in Dr. Giles "Adversaria Sinica" which I will briefly examine, is entitled_ "The four classes. "
The Japanese Baron Suyematzu in an interview said that the Japanese divided their people into four classes, _soldiers, farmers, artisans and warriors. Upon this Dr. Giles says. "It is incorrect to translate shih (rb) as soldier; that is a later meaning." Dr. Giles further says, "<mark></mark>in its earliest use the word shih (dr) referred to civilians. "
Now the truth is just oher side. In its earliest use, the word shih (dr) referred to gentlemen who in a a, as it is now in Europe, bore arms, _the noblesse of the sword. Hehe officers and soldiers of an army were spoken of as shih tsu.
The civilian official class in a a were called shi _ cleric<tt>.t>us.When the feudal system in a was abolished (. B.C. , ) and fighting ceased to be the only profession of gentlemen, this civilian official class rose into prominence, became lawyers and stituted the noblesse of the robe as distinguished from the shihthe noblesse of the sword.
H. E. the Viceroy g of Wug once asked me why the
fn suls who were civil funaries, when in full dress, wore swords. In reply I said that it was because they were shih whi a a meant not a civilian scholar, but a gentleman who bore arms and served in the army. H. E. agreed and the day gave orders that all the pupils in the schools in Wug should wear military uniform.
This question therefore which Dr. Giles has raised whether the ese word shih means a civilian or a military man has a great practical i. For the questioher a iure will be indepe or e under a fn yoke will depend upoher she will ever have an effit army and that question again will depend upoher the educated and g<tt></tt> class in a will ever regairue a meaning and ception of the word shihnot as civilian scholar, but as a gentleman who bears arms and is able to defend his try against aggression.
ESE SCHOLARSHIP
PART I
Not long ago a body of missionaries created a great deal of amusement by styling themselves, on the cover of some stific tracts, as "famous savants" su ju (Titfill) . The idea was of course extremely ridiculous. There is certainly not one aman in the whole Empire who would veate to himself the ese word ju, whicludes in it all the highest attributes of a scholar or literary maen hear, however, a European spoken of as a ese scholar. In the advertisement of the a Review, we are told that " among the missionaries a high degree of ese scholarship is assiduously cultivated. " A list is then given ular tributors, "all, " we are to believe, "well-known names, indicative of sound scholarship and thh mastery of their subject. &<bdi>藏书网</bdi>quot;
Now in order to estimate the high degree of scholarship said to be assiduously cultivated by the missionary bodies in a, it is not necessary to take such high ideal standards as those propounded by the German Fichte in his lectures upoerary Man, or the Ameri Emerson in his Literary Ethics. The late Ameri Mio Germany, Mr. Taylor, was aowledged to be a great German scholar; but though an Englishman who has read a few plays of Schiller, or sent to a magazine some verses translated from Heine, might be thought a German scholar among his tea drinking circles, he would scarcely have his name appear as su print or placard. Yet among Europeans in a the publication of a few dialogues in some provincial patois, or colle of a hundred proverbs, at oles
a man to be called a ese scholar. There is, of course, no harm in a name, and, with the exterritorial clause ireaty, an Englishman in a might with impunity call himself fucius if so it pleases him.
We have beeo sider this question because it is thought by some that ese scholarship has passed, or is passing, the early pi, and is about to enter a age, when students of ese will not be tent with diary-piling or such other brick-carrying work, but attempts will be made at works of stru, at translations of the most perfect spes of the national literature, and not only judgment, but final judgment, supported with reasons and arguments, be passed upon the most veed names of the ese literary Pantheon. We now propose to exami, how far it is true that the knowledge of ese among Europeans is undergoing this ge; ndly, what has already been done in ese scholarship; rdly, what is the actual state of ese scholarship at the present day; and in the last place, to point out what we ceive ese scholarship should be. It has been said that a dwarf standing upon the shoulders of a giant is apt to imagine himself of greater dimensions than the giant; still, it must be admitted that the dwarf, with the advantage of his position, will certainly and a wider and more extensive vieill, the９９lib.refore, standing upon the shoulders of those who have preceded us, take a survey of the past, present, and future of ese scholarship; and if, in our attempt, we should be led to express opinions not wholly of approval of those who have gone before us, these opinions, we hope, may not be strued to imply that we in any lume ourselves upon our superiority: we claim only the advantage of our position.
百度搜索 The Spirit of the Chinese People 天涯 或 The Spirit of the Chinese People 天涯在线书库 即可找到本书最新章节.