孟子字義疏證 By: Zhen Dai (1724-1777)
"Mengzi Ziyi Shuzheng" by Zhen Dai is a comprehensive and insightful analysis of the text of Mengzi. The author provides detailed explanations of the meanings of the characters, words, and phrases used in the text, helping readers to understand the deeper implications of Mengzi's philosophy. Dai's scholarly approach and attention to detail make this book a valuable resource for anyone interested in studying Mengzi's work. Overall, "Mengzi Ziyi Shuzheng" is a well-researched and thorough examination of an important Chinese philosophical text. First Page: 孟子字義疏證戴震 [Page references are to Volume 6 of 張岱年, ed., 《戴震全書》(Anhui:1995), and to John Ewell, trans., Re Inventing the Way: Dai Zhen's "Evidential Commentary on the Meanings of Terms in Mencius" (Ann Arbor: 1990).] 【全書，147頁】【Ewell，93頁】序丙申余少讀論語，端木氏之言曰：「夫子之文章可得而聞也，夫子之言性與天道不可得而聞也。」讀易，乃知畜性與天道在是。周道衰，舜、禹、湯、文、武、周公致治之法，煥乎有文章者，棄為陳跡。孔子既不得位，不能垂諸制度禮樂，是以為之正本溯源，使人於千百世治亂之故，制度禮樂因革之宜，如持權衡以御輕重，如規矩準繩之於方圜平直。言似高遠，而不得不言。自孔子言之，實言前聖所未言；微孔子，孰從而聞之?故曰「不可得而聞」。【Ewell，94頁】是後私智穿鑿者，亦警於亂世，或以其道全身而遠禍，或以其道能誘人心有治無亂；而謬在大本，舉一廢百；意非不善，其言衹足以賊道，孟子於是不能已於與辯。當是時，群共稱孟子好辯矣。孟子之書，有曰「我知言」，曰「遊於聖人之鬥者難為言」�... Continue reading book >>

孟子字義疏證 By: Zhen Dai (1724-1777)

"Mengzi Ziyi Shuzheng" by Zhen Dai is a comprehensive and insightful analysis of the text of Mengzi. The author provides detailed explanations of the meanings of the characters, words, and phrases used in the text, helping readers to understand the deeper implications of Mengzi's philosophy. Dai's scholarly approach and attention to detail make this book a valuable resource for anyone interested in studying Mengzi's work. Overall, "Mengzi Ziyi Shuzheng" is a well-researched and thorough examination of an important Chinese philosophical text.

First Page:

孟子字義疏證戴震 [Page references are to Volume 6 of 張岱年, ed., 《戴震全書》(Anhui:1995), and to John Ewell, trans., Re Inventing the Way: Dai Zhen's "Evidential Commentary on the Meanings of Terms in Mencius" (Ann Arbor: 1990).] 【全書，147頁】【Ewell，93頁】序丙申余少讀論語，端木氏之言曰：「夫子之文章可得而聞也，夫子之言性與天道不可得而聞也。」讀易，乃知畜性與天道在是。周道衰，舜、禹、湯、文、武、周公致治之法，煥乎有文章者，棄為陳跡。孔子既不得位，不能垂諸制度禮樂，是以為之正本溯源，使人於千百世治亂之故，制度禮樂因革之宜，如持權衡以御輕重，如規矩準繩之於方圜平直。言似高遠，而不得不言。自孔子言之，實言前聖所未言；微孔子，孰從而聞之?故曰「不可得而聞」。【Ewell，94頁】是後私智穿鑿者，亦警於亂世，或以其道全身而遠禍，或以其道能誘人心有治無亂；而謬在大本，舉一廢百；意非不善，其言衹足以賊道，孟子於是不能已於與辯。當是時，群共稱孟子好辯矣。孟子之書，有曰「我知言」，曰「遊於聖人之鬥者難為言」�... Continue reading book >>

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