altruism 利他主义的,利他的。
自我为中心的 是self-centered。
This article is about the Chinese soldier and icon. Born in Wangcheng, Hunan (near the Town of Leifeng, Changsha, Hunan, named in his honour), Lei Feng was orphaned at an early age and raised under the wings of the Communist Party. He became a member in the Communist youth corps when he was young and joined a transportation unit of the People's Liberation Army at the age of twenty. He was characterized as a selfless and modest person who was devoted to Chairman Mao Zedong and the people of China. In the posthumous "Learn from Comrade Lei Feng" campaign, began by Mao in 1963, the youth of the country were indoctrinated to follow his example. In the extent of his promotion through propaganda and iconic imagery, some compare the culture of appreciation based around him to that of Che Guevara among many Western communists. Lei died in 1962 at the age of 21, when a telephone pole, struck by an army truck, hit him while he was directing the truck in backing up. After Lei's death, his diary was published, and Lei was built up as a good example to the Chinese people to be cheerfully selfless and noble in thought.。
A部分
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英文 中文。
----------------------------- ------------。
A priori approach 先验法。
Absolute advantage 绝对利益。
Absolute equality 绝对不均等线。
Absolute price 绝对价格。
Acceleration principle 加速理论。
Accelerator 加速因子。
Accountion costs 会计成本。
Accountion profits 会计利润。
Acquisition 取得。
Action lag 行动上的落后。
Actual inflation rate 实际的通货膨胀。
Adaptive expectation 适应性预期。
Administered price 支配价格。
Advalorem tax 从价税。
Adverse selection 逆向选择。
Agency shop 代理厂商。
Aggregate demand curve 总合需求曲线。
Aggregate expenditure 总支出。
Aggregate income 总收入。
Aggregate spending 总支出。
Aggregate supply curve 总合供给曲线。
Aggregates 总量。
Allocative efficiency 分配效率。
Allocation of resource 资源分配。
Alternative uses 多种用途。
Altruism 利他行为。
Annuity 年金。
Anticipated inflation 意料中的通货膨胀。
Anticyclical 反景气循环。
Anti-dumping duty 反倾销税。
Anti-inflation policy 反通货膨胀政策。
Anti-recession policy 反衰退政策。
Antitrust law 反托拉斯法。
APEC 亚太经济合作组织。
Appreciation 升值。
Arbituage 套利。
Arc elasticity 弧弹性。
Arithmetic 算术级数。
Artificial monopoly 人为独占。
AS-AD model 总合供需模型。
Asset 资产。
Assumption 假设。
Asymmetric information 信息不对称。
Automation adjustment mechanism 自动调节机能。
Autonomous consumption 自发性消费。
Autonomous expenditure 自发性支出。
Autonomous investment 自发性投资。
Autonomous stabilizer 自动稳定因子。
Average cost 平均成本。
Average cost pricing 平均成本定价法。
Average factor cost 平均要素成本。
Average fixed cost 平均固定成本。
Average product 平均产量。
Average propensity to consume 平均消费倾向。
Average propensity to import 平均进口倾向。
Average propensity to save 平均储蓄倾向。
Average revenue 平均收益。
Average total cost 平均总成本。
Average variable cost 平均变动成本。
Averages 平均量。
Axiom 公理。
B部分
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英文 中文。
----------------------------------- ------------------。
Backward bending labor supply curve 后弯的劳动曲线 。
Backward integration 向后整合。
Backward shifting 向后转嫁。
Bad money drives out good 劣币驱逐良币。
Balance of payments adjustment 国际收支平衡的调整。
Balance of trade 贸易平衡。
Balanced budget 预算平衡。
Balanced budget multiplier 平衡预算乘数。
Balance-of-payments accounts 国际收支平衡表。
Bank credit 银行信用。
Bank draft 银行汇票。
Bank reserve 银行准备。
Bank run 银行挤兑。
Banking multiplier 银行乘数。
Bankruptcy 破产。
Bargaining power 议价力。
Barrier to entry 进入障碍。
Barrier to exit 退出障碍。
Barter(trade) economy 以物易物的经济。
Base year 基期。
Basket of currencies 一篮通货。
Behavioral assumption 行为假设。
Beneficial externality 外部性利益。
Benefit 收益。
Best lending rate 最优惠的利率。
Bilateral monopoly 双边独占。
Bilateral trade 双边贸易。
Bill of exchange 汇票。
Black market 黑市。
Bond 债卷。
Bond market 债卷市场。
Break-even point 损益平衡点。
Budget deficit 预算赤字。
Budget line 预算线。
Budget surplus 预算盈余。
Built-in stabilizer 自动安定机能。
Business cycle 景气循环。
C部分
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英文 中文。
----------------------------------- ------------------。
Cambridge cash balance equation 剑桥现金余额方程式。
Capacity 产能。
Capital 资本。
Capital account 资本帐。
Capital accumulation 资本累积。
Capital/output ratio 资本/产出量。
Capital consumption 资本消耗。
Capital depreciation 资本折旧。
Capital expenditure 资本开支。
Capital export 资本输出。
Capital gain 资本利得。
Capital goods 资本财。
Capital inflow 资本流入。
Capital intensive industry 资本密集产业。
Capital investment 资本投资。
Capital labor ratio 资本劳动比。
Capital market 资本市场。
Capital movement 资本移动。
Capital outflow 资本外流。
Capital stock 资本存量。
Capitalist economy 资本主义经济。
Carrying cost 存置成本。
Cartel 卡特尔组织。
Cash drain 现金流失。
Cash flow 现金流动。
Cash reserve 现金准备。
Central bank 中央银行。
Centrally planned economy 中央计划经济。
Ceteris paribus 其他条件不变。
Chamberlin. Edward 秦柏林。
Change in quantity demanded 需求量的变动。
Change in quantity supplied 供给量的变动。
Changes in demand 需求的变动。
Changes in supply 供给的变动。
Checkable deposits 支票存款。
Cheque 支票。
Choice theory 选择理论。
Circular flow of income 所得循环周流。
Claim to residual rights 剩余的所有权。
Classical economics 古典学派经济学。
Classical range 古典区域。
Classical school 古典学派。
Clean float 纯粹浮动。
Closed economy 封闭经济。
Closed market 封闭的市场。
Closed shop 封闭厂。
Coase theorem 寇斯定理。
Coase. Ronald H. 寇斯。
Cobweb theory 蛛网理论。
Collective bargaining 集体协商。
Collusion 勾结。
Commercial bank 商业银行。
Commercial paper 商业本票。
Commission 佣金。
Commodity money 商品货币。
Common-property resources 共同财富。
Company 公司。
Comparative advantage 比较利益。
Comparative cost 比较成本。
Comparative economics 比较经济。
Comparative statics 比较静态。
Compensating wage differentials 补偿性工资差异。
Compensation principle 补偿原则。
Competitive behavior 竞争行为。
Competitive demand 竞争需求。
Competitive equilibrium 竞争性均衡。
Competitive firm 竞争性厂商 。
Competitive market 竞争市场。
Competitive market structure 竞争的市场结构。
Complements 互补品。
Concentration ratio 市场集中度。
Conspicuous goods 炫耀财。
Constant cost industry 固定成本的产业。
Constant returns to scale 规模报酬固定。
Constrained optimization 限的最适化。
Consumer behavior 消费者行为。
Consumer choice 消费者选择。
Consumer Preference 消费者偏好。
Consumer price index 消费者物价指数。
Consumer sovereignty 消费者主权。
Consumer surplus 消费者剩余。
Consumption expenditure 消费支出。
Consumption function 消费函数。
Consumption goods 消费财。
Consumption possibility line 消费可能曲线。
Contestable market 可竞争市场。
Contestable markets theory 可竞争市场理论。
Contractionary effecy 紧缩效果。
Contractionary policy 紧缩政策。
Convertible currencies 可兑换通货。
Corner solution 角解。
Corporation 公司。
Cost 成本。
Cost benefit analysis 成本效益分析。
Cost effectiveness 成本效能。
Cost minimization 成本最小化。
Cost of exchange 交易成本。
Cost of living 生活费。
Cost of production 生产成本。
Cost-plus pricing 成本加成定价法。
Cost-push inflation 成本推动型通货膨胀。
Credit card 信用卡。
Credit control 信用贷控制。
Credit creation 信用创造。
Creditor 债权人。
Cross elasticity 交叉弹性。
Crowding-in effect 挤入效果。
Crowding-out effect 排挤效果。
Currency 通货。
Currency account 经常帐。
Currency deposit ratio 现金存款比率。
Currency issue 通货发行。
Customs duty 关税。
Cyclical unemployment 循环性失业。
Cyclical voting 循环票决。
D部分
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英文 中文。
----------------------------------- ------------------。
Dead-weight loss 无谓损失。
Debase 降低。
Decision lag 决策落差。
Decision makers 决策者。
Decreasing cost industry 成本递减的产业。
Decreasing returns to scale 成本递增的产业。
Deferred payment 递延支付。
Deficit budget 赤字预算。
Deflated GNP 平衡物价下的GNP。
Deflation 紧缩。
Deflationary fiscal policy 紧缩性财政政策。
Deflationary gap 紧缩缺口。
Deflator 平均减数。
Degree of risk 风险程度。
Demand curve 需求曲线。
Demand deposits 存款货币。
Demand for factors of production 要素需求线。
Demand function 需求函数。
Demand management 需求管理。
Demand price 需求价格。
Demand schedule 需求表。
Demand-deficient 需求不足。
Demand-pull inflation 需求拉动型通货膨胀。
Deposit 存款。
Deposit creation 存款创造。
Deposit money 存款货币。
Depreciaiton 折旧/贬值。
Depreciation allowance 折旧提列。
Depression 萧条。
Deregulation 松绑。
Derived demand 引申性需求。
Devaluation 贬值。
Developed country 已开发国家。
Developing country 开发中国家。
Diamond-water paradox 钻石与水的矛盾。
Differential rent 差别地租。
Differentiated product 异质性产品。
Diminishing marginal rate of 边际技术替代率递减。
technical substitute。
Diminishing marginal returns 边际报酬递减。
Diminishing marginal utility 边际效用递减。
Direct tax 直接税。
Dirty floating 污浊的浮动。
Discount 贴现。
Discount rate 贴现率。
Discounted value 折现率。
Discouraged worker 受挫失望的工作者。
Discretionary fiscal policy 权衡性的财政政策。
Discrimination 歧视。
Diseconomies of scale 规模不经济。
Disequilibrium model 失衡模型。
Disguised unemployment 隐藏性失业。
Dismatch 不能配合。
Disposable income 可支配所得。
Disposable income per capita 平均每人可支配所得 。
Disproducts 负产品。
Dissaving 负储蓄。
Distribution of goods 财货分配。
Distribution of income 所得分配。
Distributive justice 分配的公平。
Disutility 负效用。
Diversification 多样化。
Divided 股息。
Division of labor 分工。
Domestic trade 国内贸易。
Double coincidence of wants 互为需要。
Double counting 重复计算。
Down payment 头期款。
Dualism 双重性格。
Dumping 倾销。
Durable goods 耐用品。
Dynamic efficiency 动态效率。
还有很多 不过这些是比较常见常用的 。
总共700多个 贴不下了 可以邮件发给你完整的。
一、天人合一
1.夫人禀五常,因风气而生长,风气虽能生万物,亦能害万物,如水能浮舟,亦能覆舟。(汉·张机《金匮要略·脏腑经络先后病脉证》)
2.春生夏长,秋收冬藏。(《灵枢·顺气一日分四时》)
3.夫百病者,多以旦慧、昼安、夕加、夜甚。(《灵枢·顺气一日分四时》)
4. 四时阴阳者,万物之根本也。(《素问·四气调神大论》)
5.人以天地之气生,四时之法成。(《素问·宝命全形论》)
二、养生保健
1.春夏养阳,秋冬养阴。(《素问·四气调神大论》)
2.法于阴阳,和于术数,食饮有节,起居有常。(《素问·上古天真论》)
3.志闲而少欲,心安而不惧,形劳而不倦。(《素问·上古天真论》)
4.夜卧早起,广步于庭,被发缓形,以使志生。(《素问·四气调神大论》)
5.精、气、神,养生家谓之三宝。(明·绮石《理虚元鉴·心肾论》)
6.善养性者,先饥而食,先渴而饮,食欲数而少,不欲顿而多。(唐·孙思邈《备急千金要方·道林养性》)
三、防病治未病
1.不治已病治未病,不治已乱治未乱。(《素问·四气调神大论》)
2.夫治未病者,见肝之病,知肝传脾,当先实脾。(汉·张机《金匮要略》)
3.上工治未病。(《难经·七十七难》)
4.虚邪贼风,避其有时,恬惔虚无,真气从之,精神内守,病安从来。(《素问·上古天真论》)
5.邪之所凑,其气必虚。(《素问·评热病论》)
6.正气存内,邪不可干。(《素问·刺法论》)
四、医德医风
1.人命至重,有贵千金,一方济之,德逾于此。(唐·孙思邈《备急千金要方·序》)
2.凡大医治病,必当安神定志,无欲无求。(唐·孙思邈《备急千金要方·大医精诚》)
3.大医精诚(唐·孙思邈《备急千金要方·大医精诚》)
4.业医者,活人之心不可无,而自私之心不可有。(宋·刘昉《幼幼新书·自序》)
5.未医彼病,先医我心。(宋·刘昉《幼幼新书·自序》)
6.古人医在心,心正药自真。(明·冯梦龙《警世通言》)
7.医,仁术也。仁人君子,必笃于情。(清·喻昌《医门法律·问病论》)
五、医术学习
1. 勤求古训,博采众方。(汉·张机《伤寒杂病论序》)
2. 夫肝之病,补用酸,助用焦苦,益用甘味之药调之。(汉·张机《金匮要略》)
3. 工欲善其事,必先利其器,器利而后工乃精,医者舍方书何以为疗病之本。(元·危亦林《世医得效方·序》)
4. 方不在多,心契则灵;症不在难,意会则明。(明·陈实功《外科正宗·痈疽治法论第二》)
5. 至重惟人命,最难确是医。(明·龚信《古今医鉴·謦医箴》)
6. 看方犹看律,用药如用兵,机无轻发,学贵专精。(清·刘一仁《医学传心录·病因赋》)
7. 生民何辜,不死于病而死于医,是有医不若无医也,学医不精,不若不学医也。(清·吴塘《温病条辨·自序》)
8. 医贵乎精,学贵乎博,识贵乎卓,心贵乎虚,业贵乎专,言贵乎显,法贵乎活,方贵乎纯,治贵乎巧,效贵乎捷,知乎此,则医之能事矣。(清·赵濂《医门补要·自序》)
9. 医之良,在工巧神圣;医之功,在望闻问切;医之学,在脉药方症。(清·陈清淳《蜀中医纂·习医规格》)
10.《素问》,载道之书也,词简而义深。(元·朱震亨《格致余论》)
11. 不通仲景之书,不足以言医。(舒诏《伤寒集注》自序)
12. 医不三世,不服其药。(《礼记》)
13. 脾胃为病,最详东垣(清·叶桂《临证指南医案》)
14. 不为良相,必为良医。(邵登瀛《四时病机》绍諴序)
15. 医之为书,非《素问》无以立论,非《本草》无以主方。(元·朱震亨《格至余论》自序)
六、阴阳五行
1. 阴阳者,天地之道也,万物之纲纪,变化之父母,生杀之本始,神明之府也,治病必求于本。(《素问·阴阳应象大论》)
2. 审其阴阳,以别柔刚,阳病治阴,阴病治阳,定其血气,各守其乡。(《素问·阴阳应象大论》)
3. 故重阴必阳,重阳必阴。(《素问·阴阳应象大论》)
4. 阴在内,阳之守也;阳在外,阴之使也。(《素问·阴阳应象大论》)
5. 阴平阳秘,精神乃治;阴阳离决,精气乃绝。(《素问·生气通天论》)
6. 气味,辛甘发散为阳,酸苦涌泄为阴。(《素问·阴阳应象大论》)
7. 阴胜则阳病,阳胜则阴病。(《素问·阴阳应象大论》)
8. 阳胜则热,阴胜则寒。(《素问·阴阳应象大论》)
9. 孤阴不长,独阳不成。(金·刘完素《素问玄机原病式·火集》)
10. 阳常有余,阴常不足。(元·朱震亨《局方发挥》)
11. 阳生阴长,阳杀阴藏。阳化气,阴成形。(《素问·阴阳应象大论》)
12. 阴中有阴,阳中有阴。(《素问·金匮真言论》)
13. 人生有形,不离阴阳。(《素问·宝命全形论》)
七、藏象学说
1. 脾主升清,胃主降浊。(清·黄元御《素灵微蕴·原胃解》)
2. 脾宜升则健,胃宜降则和。(清·叶桂《临证指南医案·脾胃》)
3. 脾胃为水谷之海。(明·龚信《古今医鉴·泄泻》)。
4. 肺为气之主,肾为气之根。(明·张介宾《景岳全书·喘促》)。
5. 清阳出上窍,浊阴出下窍;清阳发腠理,浊阴走五藏;清阳实四支,浊阴归六府。(《素问·阴阳应象大论》)
6. 头者精明之府,背者胸中之府,腰者肾之府,膝者筋之府,骨者髓之府。(《素问·脉要精微论》)
7. 心者,君主之官也,神明出焉。(《素问·灵兰秘典论》)
8. 肺者,相傅之官,治节出焉。(《素问·灵兰秘典论》)
9. 肝者,将军之官,谋虑出焉。(《素问·灵兰秘典论》)
10. 胆者,中正之官,决断出焉。(《素问·灵兰秘典论》)
11. 膻中者,臣使之官,喜乐出焉。(《素问·灵兰秘典论》)
12. 脾胃者,仓廪之宫,五味出焉。(《素问·灵兰秘典论》)
13. 大肠者,传道之官,变化出焉。(《素问·灵兰秘典论》)
14. 小肠者,受盛之官,化物出焉。(《素问·灵兰秘典论》)
15. 肾者,作强之官,伎巧出焉。(《素问·灵兰秘典论》)
16. 三焦者,决渎之官,水道出焉。(《素问·灵兰秘典论》)
17. 膀胱者,州都之官,津液藏焉,气化则能出矣。(《素问·灵兰秘典论》)
18. 肝受血而能视。(《素问·五藏生成篇》)
19. 肝体阴而用阳。(清·唐宗海《血证论·滑氏补肝散》
20. 胃者,五藏六府之海也。(《灵枢·五味第五十六》)
21. 脑髓骨脉胆女子胞,此六者地气之所生也,皆藏于阴而象于地,故藏而不泻,名曰奇恒之府。(《素问·五藏别论》)
22. 夫胃大肠小肠三焦膀胱,此五者,天气之所生也,其气象天,故泻而不藏,此受五藏浊气,名曰传化之府,此不能久留输泻者也。(《素问·五藏别论》)
23. 五藏者,藏精气而不泻也,故满而不能实。(《素问·五藏别论》)
24. 六府者,传化物而不藏,故实而不能满也。(《素问·五藏别论》)
25. 胃者,水谷之海,六府之大源也。(《素问·五藏别论》)
26. 心为汗,肺为涕,肝为泪,脾为涎,肾为唾,是谓五液。(《素问·宜明五气篇》)
27. 心欲苦,肺欲辛,肝欲酸,脾欲甘,肾欲咸,此五味之所合也。(《素问·五脏生成篇》)
28. 心气通于舌,心和则舌能知五味矣。(《灵枢·脉度》)
29. 心者,生之本,神之变也,其华在面,其充在血脉。(《素问·六节脏象论》)
30. 心者,五脏六腑之主也。(《灵枢·口问》)
31. 肝气通于目,肝的则目能辨五色矣。(《灵枢·脉度》)
32. 肝者,罢极之本,魂之居也;其华在爪,其充在筋。(《素问·六节脏象论》)
33. 脾喜燥恶湿,喜温恶寒。(张山雷《脏腑药式补正·脾部》)
34. 脾主为胃行其津液者也。(《素问·厥论》)
35. 肺为水之上源。(清·汪昂《医方集解·清暑之剂》)
36. 肺为脏腑之华盖。(清·陈念祖《医学三字经·咳嗽》)
37. 肺者,气之本,魄之处也,其华在毛,其充在皮。(《素问·六节脏象论》)
38. 肾开窍于二阴。(《素问·金匮真言论》)
39. 肾者,主蛰,封藏之本,精之处也。(《素问·六节脏象论》)
40. 腰者,肾之府,转摇不能,肾将惫矣。(《素问·脉要精微论》)
41. 脑为髓之海。(《灵枢·海论》)
42. 上焦如雾,中焦如沤,下焦如渎。(《灵枢·营卫生会》)
43. 胃乃六腑之本。(宋·杨士瀛《仁斋直指方论·病机赋》)
44. 五脏六腑之精气,皆上升于头,以成七窍之用,故头为精明之府。(明·张介宾《类经·疾病类》)
45. 胃者,水谷之海,六腑之大源也。(《素问·五脏别论》)
46. 胃之为腑,体阳而用阴。(清·吴瑭《温病条辨·中焦篇》)
47. 齿为肾之余,龈为胃之络。(清·叶桂《外感温热篇》)
48. 肺为声音之门,肾为声音之根。(宋·杨士瀛《仁斋指方论·声音方论》)
49. 肺主出气,肾主纳气,阴阳相交,呼吸乃和。(清·石寿棠《医原·闻声须察阴阳·论》)
50. 饮入于胃,游溢精气,上输于脾,脾气散精,上归于肺,通调水道,下输膀胱。(《素问·太阴阳明论》)
八、精神气血
1. 精明五色者,气之华也。(《素问·脉要精微论》)
2. 得神者昌,失神者亡。(《素问·移精变气论》)
3. 两精相搏谓之神。(《灵枢·本神》)
4. 五脏六腑之精气,皆上注于目而为之精。(《灵枢·大惑论》)
5. 夺血者无汗,夺汗者无血。(《灵枢·营卫生会》)
6. 发为血之余,血虚则发落。(丁甘仁《丁甘仁医案·衄血》)
7. 气属阳而无形,血属阴而有形。(明·张介宾《类经·经络类》)
8. 气主煦之,血主濡之。(《难经·二十二难》)
9. 卫气者,所以温分肉,充皮肤,肥腠理,司开合者也。(《灵枢·本脏》)
10. 血气者,喜温而恶寒,寒则泣不能流,温则消而去之。(《素问·调经论》)
11. 阳气者,精则养神,柔则养筋。(《素问·生气通天论》)
12. 阳随乎阴,血随乎气,故治血必先理气,血脱必先益气。(明·赵献可《医贯·血证论》)
九、病因学
1. 冬伤于寒,春必病温。(《素问·阴阳应象大论》)
2. 风者,百病之始也。(《素问·生气通天论》)
3. 风者善行而数变。(《素问·风论》)
4. 暑必挟湿,二者皆伤气分。(《清代名医医案精华·叶天士医案》)
5. 伤于风者,上先受之;伤于湿者,下先受之。(《素问·太阴阳明论》)
6. 因于湿,首如裹。湿热不攘,大筋软短,小筋弛长,软短为拘,弛长为痿。(《素问·生气通天论》)
7. 暴怒伤阴,暴喜伤阳。(《素问·阴阳应象大论》)
8. 悲则气消。(《素问·举痛论》)
9. 惊则气乱。(清·何梦瑶《医碥·气》)
10. 恐则气下。(《素问·举痛论》)
11. 怒则气上。(《素问·举痛论》)
12. 思则气结。(《素问·举痛论》)
13. 喜怒伤气,寒暑伤形。(《素问·阴阳应象大论》)
14. 喜则气缓。(《素问·举痛论》)
15. 安谷则昌,绝谷则亡。(金·李杲《脾胃论·仲景引内经所说脾胃》)
16. 久视伤血,久卧伤气,久坐伤肉,久立伤骨,久行伤筋。(《素问·宣明五气篇》)
17. 百病多由痰作祟。(清·汪昂《汤头歌诀·除痰之剂》)
十、病机学
1. 气常有余,血常不足。(元·朱震亨《脉因证治·杂证》)
2. 阴阳自和者,必自愈。(汉·张机《伤寒论》)
3. 寒极生热,热极生寒。(《素问·阴阳应象大论》)
4. 重寒则热,重热则寒。(《素问·阴阳应象大论》)
5. 风胜则动,热胜则肿,燥胜则干,寒胜则浮,湿胜则濡泻。(《素问·阴阳应象大论》)
6. 天有四时五行,以生长收藏,以生寒暑燥湿风。人有五藏,化五气,以生喜怒悲忧恐。(《素问·阴阳应象大论》)
7. 喜怒伤气,寒暑伤形。(《素问·阴阳应象大论》)
8. 暴怒伤阴,暴喜伤阳。(《素问·阴阳应象大论》)
9. 喜怒不节,寒暑过度,生乃不固。(《素问·阴阳应象大论》)
10. 百病生于气也,怒则气上,喜则气缓,悲则气消,恐则气下,寒则气收,炅则气泄,惊则气乱,劳则气耗,思则气结。(《素问·举痛论》)
11. 风寒湿三气杂至,合而为痹也。(《素问·痹论》)
12. 百病之生也,皆生于风寒暑湿燥火,以之化之变也。(《素问·至真要大论》)
13. 诸厥固泄,皆属于下。(《素问·至真要大论》)
14. 诸痿喘呕,皆属于上。(《素问·至真要大论》)
15. 诸禁鼓栗,如丧神守,皆属于火。(《素问·至真要大论》)
16. 诸痉项强,皆属于湿。(《素问·至真要大论》)
17. 诸逆冲上,皆属于火。(《素问·至真要大论》)
18. 诸胀腹大,皆属于热。(《素问·至真要大论》)
19. 诸躁狂越,皆属于火。(《素问·至真要大论》)
20. 诸暴强直,皆属于风。(《素问·至真要大论》)
21. 诸病有声,鼓之如鼓,皆属于热。(《素问·至真要大论》)
22. 诸病胕肿,疼酸惊骇,皆属于火。(《素问·至真要大论》)
23. 诸转反戾,水液浑浊,皆属于热。(《素问·至真要大论》)
24. 诸病水液,澄彻清冷,皆属于寒。(《素问·至真要大论》)
25. 诸呕吐酸,暴注下迫,皆属于热。(《素问·至真要大论》)
26. 阳虚则外寒,阴虚则内热,阳盛则外热,阴盛则内寒。(《素问·调经论》)
27. 重阴必阳,重阳必阴。(《素问·阴阳应象大论》)
28. 气有余便是火。(元·朱震亨《丹溪心法·火》)
29. 寒极生热,热极生寒。(《素问·阴阳应象大论》)
30. 寒则气收。(《素问·举痛论》)
31. 热胜则肿。(《素问·阴阳应象大论》)
十一、经络针灸
1. 善用针者,从阴引阳,从阳引阴,以右治左,以左治右。(《素问·阴阳应象大论》)
2. 头者,诸阳之会。(宋·陈言《三因极-病证方论·头痛证论》)
3. 肚腹三里留,腰背委中求,头项寻列缺,面口合谷收。(明徐凤《针灸大全·四总穴歌》)
4. 治痿者,独取阳明。(《素问·痿论》)
十二、四诊方法
1. 善诊者,察色按脉,先别阴阳。(《素问·阴阳应象大论》)
2. 有诸内者,形诸外。(元·朱震亨《丹溪心法·能合色脉可以万全》)
3. 持脉之要有三,曰举,曰按,曰寻。(元·滑寿《诊家枢要·诊脉之道》)
4. 春弦夏洪,秋毛冬石。四季和缓,是谓平脉。(宋·崔袁彦《脉诀》)
5. 凡阴病见阳脉者生,阳病见阴脉者死。(汉·张机《伤寒论·辨脉法》)
6. 脉贵有神。(清·顾松园《顾氏医镜·先哲格言》)
7. 脉有要诀,胃、神、根,三字而已……此乃诊家大法。(清·程国彭《医学心悟·脉法金针》)
8. 真寒之脉,必迟弱无神;真热之脉,必滑实有力。(明·张介宾《景岳全书·寒热篇》)
十三、辨证要点
1. 善诊者,察色按脉,先别阴阳。(《素问·阴阳应象大论》)
2. 得神者昌,失神者亡。(《素问·移精变气论》)
3. 诸风掉眩,皆属于肝。(《素问·至真要大论》)
4. 诸寒收引,皆属于肾。(《素问·至真要大论》)
5. 诸气膹郁,皆属于肺。(《素问·至真要大论》)
6. 诸湿肿满,皆属于脾。(《素问·至真要大论》)
7. 诸热瞀瘛,皆属于火。(《素问·至真要大论》)
8. 诸痛痒疮,皆属于心。(《素问·至真要大论》)
9. 邪气盛则实,精气夺则虚。(《素问·通评虚实论》)
10. 有一份恶寒,即有一份表证。(清·俞根初《重订通俗伤寒论·表里寒热》)
11. 少阳之为病,口苦咽干目眩也。(汉·张机《伤寒论·辨少阳病脉证并治》)
12. 少阴之为病,脉微细,但欲寐也。(汉·张机《伤寒论·辨少阴病脉证并治》)
13. 太阴之为病,腹满而呕,食不下,自利益甚,时腹自痛。(汉·张机《伤寒论·辨太阴病脉证并治》)
14. 太阳之为病,脉浮,头项强痛而恶寒。(汉·张机《伤寒论·辨太阳病脉证并治》)
15. 阳明病,外证……身热,汗自出,不恶寒,反恶热也。(汉·张机《伤寒论·辨阳明病脉证并治》)
16. 阳明之为病,胃家实是也。(汉·张机《伤寒论·辨阳明病脉证并治》)
17. 脾病身痛体重。(《素问·标本病传论》)
十四、治则治法
1. 不治已病治未病,不治已乱未乱。(《素问·四气调神大论》)
2. 邪风之至,疾如风雨,故善治者治皮毛,其次治肌肤,其次治筋脉,其次治六腑,其次治五藏。(《素问·阴阳应象大论》)
3. 形不足者,温之以气;精不足者,补之以味。(《素问·阴阳应象大论》)
4. 其高者,因而越之。(《素问·阴阳应象大论》)
5. 其下者,引而竭之。(《素问·阴阳应象大论》)
6. 中满者,泻之于内。(《素问·阴阳应象大论》)
7. 其有邪者,渍形以为汗。(《素问·阴阳应象大论》)
8. 其在皮者,汗而发之。(《素问·阴阳应象大论》)
9. 其慓悍者,按而收之。(《素问·阴阳应象大论》)
10. 其实者,散而泻之。(《素问·阴阳应象大论》)
11. 有余者泻之,不足者补之。(《素问·疟论》)
12. 寒者热之,热者寒之。(《素问·至真要大论》)
13. 温者清之,清者温之。(《素问·至真要大论》)
14. 散者收之,抑者散之。(《素问·至真要大论》)
15. 燥者润之,急者缓之。(《素问·至真要大论》)
16. 坚者耎之,脆者坚之。(《素问·至真要大论》)
17. 衰者补之,强者泻之。(《素问·至真要大论》)
18. 踈其血气,令其调达,而致和平。(《素问·至真要大论》)
25. 微者逆之,甚者从之。(《素问·至真要大论》)
26. 坚者削之,客者除之,劳者温之。(《素问·至真要大论》)
27. 结者散之,留者攻之,燥者滞之。(《素问·至真要大论》)
28. 急者缓之,散者收之。(《素问·至真要大论》)
29. 损者温之,逸者行之。惊者平之。(《素问·至真要大论》)
30. 热因寒用,寒因热用,塞因塞用,通因通用。(《素问·至真要大论》)
31. 观其脉证,知犯何逆,随证治之。(汉·张机《伤寒论·辨太阳病脉证并治》)
32. 治病必求其本。(《素问·阴阳应象大论》)
33. 实则泻之,虚则补之。(《素问·三部九候论》)
34. 盛者泻之,虚则补之,热则疾之,寒则留之,陷下则灸之,不盛不虚,以经取之。(《灵枢·经脉》)
35. 益火之源,以消阴翳;壮水之主,以制阳光。(《素问·至真要大论》)
36. 急则治其标,缓则治其本。(明·张介宾《类经·标本类》)
37. 木郁达之,火郁发之,土郁夺之,金郁泄之,水郁折之。(《素问·六元正纪大论》)
38. 有胃气则生,无胃气则死。(明·李中梓《医宗必读·肾为先天本脾为后天本论》)
39. 治上焦如羽,非轻不举。(清·吴瑭《温病条辨·治病法论》)
40. 治下焦如权,非重不沉。(清·吴瑭《温病条辨·治病法论》)
41. 治中焦如衡,非平不安。(清·吴瑭《温病条辨·治病法论》)
42. 瘀血不去,新血不生。(清·唐宗海《血证论·吐血》)
43. 发表不远热,攻里不远寒。(《素问·六元正纪大论》)
44. 体若燔炭,汗出而散。(《素问·生气通天论》)
45. 形不足者,温之以气;精不足者,补之以味。(《素问·阴阳应象大论》)
46. 热淫于内,治以咸寒,佐以甘寒,以酸收之,以苦发之。(《素问·至真要大论》)
47. 外感法仲景;内伤法东垣;热病用河间;杂病用丹溪。(明·龚迁贤《寿世保元·医说》)
十五、药物方剂
1. 辛甘发散为阳,酸苦涌泄为阴,咸味涌泄为阴,淡味渗泄为阳。(《素问·至真要大论》)
2. 补汤宜用熟,泻药不嫌生。(明·傅仁宇《审视瑶函·用药生熟各宜论》)
3. 酸入肝,辛入肺,苦入心,咸入肾,甘入脾。(《素问·宣明五气篇》)
4. 半夏有三禁,渴家汗家血家是也。(明·缪希雍《先醒斋医学广笔·春温夏热病大法》)
5. 附子无姜不热。(清·黄宫绣《本草求真·干姜》)
6. 石膏非大剂则无效。(清·张锡纯《医学衷中参西录·伤寒兼有伏热证》)
7. 一味丹参饮,功同四物汤。(明·李时珍《本草纲目·丹参》)
十六、临床疾病
1. 五脏六腑皆令人咳,非独肺也。(《素问·咳论》)
2. 治咳嗽者,治痰为先;治痰者,下气为上。(金·张元素《活法机要·咳嗽证》)
3. 喘病之因,在肺为实,在肾为虚。(清·叶桂《临证指南医案·喘》)
4. 哮以声响名,喘以气息言。(明·虞抟《医学正传·哮喘》)
5. 无痰不作眩。(元·朱震亨《丹溪必法·头眩》)
6. 无虚不能作眩,当以治虚为主。(明·张介宾《景岳全书·眩晕》)
7. 诸有水肿者,腰以下肿,当利小便;腰以上肿,当发汗乃愈。(汉·张机《金匮要略·水气病脉证并治》)
8. 病痰饮者,当以温药和之。(汉·张机《金匮要略·痰饮咳嗽病脉证并治》)
9. 稠浊者为痰,清稀者为饮。(明·李中梓《医宗必读·痰饮》)
10. 脾为生痰之源,肺为贮痰之器。(明·李中梓《医宗必读·痰饮》)
11. 盗汗为阴虚,自汗为阳虚。(清·江涵暾《笔花医镜·盗汗自汗》)
12. 胃不和则卧不安。(《素问·逆调论》)
13. 蛔得酸则静,得辛则伏,得苦则下。(清·吴谦等《医宗金鉴·乌梅丸集注》)
在别人的博客上查到的,希望可以帮到你。(*^__^*)。
孔子
Confucius
Confucius Chinese philosophy。
Ancient philosophy 。
孔夫子
Full name 孔丘 Kong Qiu 。
Birth September 28, 551 BC。
Qufu, China
Death 479 BC
Qufu, China
School/tradition Founder of Confucianism 。
Main interests Moral philosophy, Social philosophy, Ethics 。
Notable ideas Confucianism 。
Influenced by[show]。
Zhou Era Chinese Thought 。
Influenced[show]。
Many Eastern philosophers, Christian Wolff, Robert Cummings Neville 。
This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters. 。
Confucius (Chinese: 孔夫子; pinyin: Kǒng Fūzǐ; Wade-Giles: K'ung-fu-tzu), lit. "Master Kong,"[1] (September 28, 551 BC – 479 BC) was a Chinese thinker and social philosopher, whose teachings and philosophy have deeply influenced Chinese, Korean, Japanese, Taiwanese and Vietnamese thought and life.。
His philosophy emphasized personal and governmental morality, correctness of social relationships, justice and sincerity. These values gained prominence in China over other doctrines, such as Legalism (法家) or Taoism (道家) during the Han Dynasty[2][3][4] (206 BC – 220 AD). Confucius' thoughts have been developed into a system of philosophy known as Confucianism (儒家). It was introduced to Europe by the Jesuit Matteo Ricci, who was the first to Latinise the name as "Confucius."。
His teachings may be found in the Analects of Confucius (论语), a collection of "brief aphoristic fragments", which was compiled many years after his death. Modern historians do not believe that any specific documents can be said to have been written by Confucius,[5][6] but for nearly 2,000 years he was thought to be the editor or author of all the Five Classics[7][8] such as the Classic of Rites (editor), and the Spring and Autumn Annals (春秋) (author).。
Contents [hide]。
1 Personal life and family 。
2 Teachings
3 Names
4 Philosophy
4.1 Ethics
4.2 Politics
5 Disciples and legacy 。
6 Memorial ceremony of Confucius 。
7 Influence in Asia and Europe 。
8 Home town
9 Descendants
10 See also
11 References
12 Further reading 。
13 External links 。
Personal life and family。
According to tradition, Confucius was born in 551 BC, in the Spring and Autumn Period, at the beginning of the Hundred Schools of Thought philosophical movement. Confucius was born in or near the city of Qufu, in the Chinese State of Lu (now part of Shandong Province). Early accounts say that he was born into a poor but noble family that had fallen on hard times.[9]。
The Records of the Grand Historian (史记), compiled some four centuries later, indicate that the marriage of Confucius's parents did not conform to Li (礼) and therefore was a yehe (野合), or "illicit union",[10] for when they got married, his father was a very old man and past proper age for marriage but his mother was only in her late teens. His father died when Confucius was three years old,[11] and he was brought up in poverty by his mother. His social ascendancy linked him to the growing class of shì (士), a class whose status lay between that of the old nobility and the common people, that comprised men who sought social positions on the basis of talents and skills, rather than heredity.。
As a child, Confucius was said to have enjoyed putting ritual vases on the sacrifice table.[10] He married a young girl named Qi Quan (亓官) at 19 and she gave birth to their first child Kong Li (孔鲤) when he was 20. Confucius is reported to have worked as a shepherd, cowherd, clerk and book-keeper.[12] His mother died when Confucius was 23, and he entered three years of mourning.。
Confucius is said to have risen to the position of Justice Minister (大司寇) in Lu at the age of 53.[13] According to the Records of the Grand Historian, the neighboring state of Qi (齐) was worried that Lu was becoming too powerful. Qi decided to sabotage Lu's reforms by sending 100 good horses and 80 beautiful dancing girls to the Duke of Lu. The Duke indulged himself in pleasure and did not attend to official duties for three days. Confucius was deeply disappointed and resolved to leave Lu and seek better opportunities, yet to leave at once would expose the misbehavior of the Duke and therefore bring public humiliation to the ruler Confucius was serving, so Confucius waited for the Duke to make a lesser mistake. Soon after, the Duke neglected to send to Confucius a portion of the sacrificial meat that was his due according to custom, and Confucius seized this pretext to leave both his post and the state of Lu.[10][14]。
According to tradition, after Confucius's resignation, he began a long journey (or set of journeys) around the small kingdoms of northeast and central China, including the states of Wei (衞), Song (宋), Chen (陈) and Cai (蔡).[15] At the courts of these states, he expounded his political beliefs but did not see them implemented.。
According to the Zuo Commentary to the Spring and Autumn Annals, when he was 68[13] Confucius returned home. The Analects pictures him spending his last years teaching disciples and transmitting the old wisdom via a set of texts called the Five Classics.[16][17]。
Burdened by the loss of both his son and his favorite disciples,[18][19] he died at the age of 72 or 73.[20]。
Teachings
In the Analects 论语, Confucius presents himself as a "transmitter who invented nothing".[7] He put the greatest emphasis on the importance of study,[21][22] and it is the Chinese character for study (or learning) that opens the text. In this respect, he is seen by Chinese people as the Greatest Master.[23] Far from trying to build a systematic theory of life and society or establish a formalism of rites, he wanted his disciples to think deeply for themselves and relentlessly study the outside world,[24] mostly through the old scriptures and by relating the moral problems of the present to past political events (like the Annals) or past expressions of feelings by common people and reflective members of the elite (preserved in the poems of the Book of Odes[25]).[26]。
In times of division, chaos, and endless wars between feudal states, he wanted to restore the Mandate of Heaven “天命” that could unify the "world" (i.e. China) and bestow peace and prosperity on the people.[27] Because his vision of personal and social perfections was framed as a revival of the ordered society of earlier times, Confucius is often considered a great proponent of conservatism, but a closer look at what he proposes often shows that he used (and perhaps twisted) past institutions and rites to push a new political agenda of his own: a revival of a unified royal state, whose rulers would succeed to power on the basis of their moral merit, not their parentage;[28][29] these would be rulers devoted to their people, reaching for personal and social perfection.[30] Such a ruler would spread his own virtues to the people instead of imposing proper behavior with laws and rules.[31]。
One of the deepest teachings of Confucius may have been the superiority of personal exemplification over explicit rules of behavior. Because his moral teachings emphasise self-cultivation, emulation of moral exemplars, and the attainment of skilled judgment rather than knowledge of rules, Confucius's ethics may be considered a type of virtue ethics. His teachings rarely rely on reasoned argument, and ethical ideals and methods are conveyed more indirectly, through allusions, innuendo, and even tautology. This is why his teachings need to be examined and put into proper context in order to be understood.[32][33] A good example is found in this famous anecdote:。
厩焚。子退朝,曰:“伤人乎?”不问马。
When the stables were burnt down, on returning from court, Confucius said, "Was anyone hurt?" He did not ask about the horses. 。
Analects X.11, tr. A. Waley 。
The passage conveys the lesson that by not asking about the horses, Confucius demonstrated that a sage values human beings over property; readers of this lesson are led to reflect on whether their response would follow Confucius's, and to pursue ethical self-improvement if it would not. Confucius, an exemplar of human excellence, serves as the ultimate model, rather than a deity or a universally true set of abstract principles. For these reasons, according to many Eastern and Western commentators, Confucius's teaching may be considered a Chinese example of humanism.[34]。
Perhaps his most famous teaching was the Golden Rule stated in the negative form, often called the silver rule:。
子贡问曰、有一言、而可以终身行之者乎。子曰、其恕乎、己所 不欲、勿施於人。
Adept Kung asked: "Is there any one word that could guide a person throughout life?"。
The Master replied: "How about 'shu' [reciprocity]: never impose on others what you would not choose for yourself?"。
Analects XV.24, tr. David Hinton 。
Confucius's teachings were later turned into a very elaborate set of rules and practices by his numerous disciples and followers who organised his teachings into the Analects. In the centuries after his death, Mencius[35] and Xun Zi[36] both composed important teachings elaborating in different ways on the fundamental ideas associated with Confucius. In time, these writings, together with the Analects and other core texts came to constitute the philosophical corpus known in the West as Confucianism. After more than a thousand years, the scholar Zhu Xi created a very different interpretation of Confucianism which is now called Neo-Confucianism, to distinguish it from the ideas expressed in the Analects. Neo-Confucianism held sway in China and Vietnam[37] until the 1800s.。
Names
Confucius (illustration from Myths & Legends of China, 1922, by E.T.C. Werner)Michele Ruggieri, and other Jesuits after him, while translating Chinese books into Western languages, translated 孔夫子 as Confucius. This Latinised form has since been commonly used in Western countries. 。
In systematic Romanisations: 。
Kǒng Fūzǐ (or Kǒng fū zǐ) in pinyin. 。
K'ung fu-tzu in Wade-Giles (or, less accurately, Kung fu-tze). 。
Fūzǐ means teacher. Since it was disrespectful to call the teacher by name according to Chinese culture, he is known as just "Master Kong", or Confucius, even in modern days. 。
The character 'fu' is optional; in modern Chinese he is more often called Kong Zi. 。
His actual name was 孔丘, Kǒng Qiū. Kǒng is a common family name in China. 。
(In Wade-Giles translation by D. C. Lau, this name appears as Kung Ch'iu.)。
His courtesy name was 仲尼, Zhòng Ní. 。
In 9 BC (first year of the Yuanshi period of the Han Dynasty), he was given his first posthumous name: 褒成宣尼公, Lord Bāochéngxūan, which means "Laudably Declarable Lord Ni." 。
His most popular posthumous names are 。
至圣先师, 至圣先师,Zhìshèngxiānshī, meaning "The Former Teacher who Arrived at Sagehood" (comes from 1530, the ninth year of the Jianing period of the Ming Dynasty); 。
至圣,至圣, Zhìshèng, "the Greatest Sage"; 。
先师,先师, Xiānshī, literally meaning "first teacher". It has been suggested that '先师' can be used, however, to express something like, "the Teacher who assists the wise to their attainment".[38] 。
He is also commonly known as 万世师表,Wànshìshībiǎo, "the Model Teacher" in Chinese. 。
Philosophy
Main article: Confucianism。
A portrait of Confucius, by Tang Dynasty artist Wu Daozi (680-740).Although Confucianism is often followed in a religious manner by the Chinese, arguments continue over whether it is a religion. Confucianism lacks an afterlife, its texts express complex and ambivalent views concerning deities, and it is relatively unconcerned with some spiritual matters often considered essential to religious thought, such as the nature of the soul.。
Confucius' principles gained wide acceptance primarily because of their basis in common Chinese tradition and belief. He championed strong familial loyalty, ancestor worship, respect of elders by their children (and, according to later interpreters, of husbands by their wives), and the family as a basis for an ideal government. He expressed the well-known principle, "Do not do to others what you do not want done to yourself" (similar to the Golden Rule). He also looked nostalgically upon earlier days, and urged the Chinese, particularly those with political power, to model themselves on earlier examples.。
Because no texts survive that are demonstrably authored by Confucius, and the ideas associated with him most closely were elaborated in writings that accrued over the period between his death and the foundation of the first Chinese empire in 221 BC, many scholars are very cautious about attributing specific assertions to Confucius himself.。
Ethics
The Confucian theory of ethics as exemplified in Lǐ is based on three important conceptual aspects of life: ceremonies associated with sacrifice to ancestors and deities of various types, social and political institutions, and the etiquette of daily behavior. It was believed by some that lǐ originated from the heavens. Confucius's view was more nuanced. His approach stressed the development of lǐ through the actions of sage leaders in human history, with less emphasis on its connection with heaven. His discussions of lǐ seem to redefine the term to refer to all actions committed by a person to build the ideal society, rather than those simply conforming with canonical standards of ceremony. In the early Confucian tradition, lǐ, though still linked to traditional forms of action, came to point towards the balance between maintaining these norms so as to perpetuate an ethical social fabric, and violating them in order to accomplish ethical good. These concepts are about doing the proper thing at the proper time, and are connected to the belief that training in the lǐ that past sages have devised cultivates in people virtues that include ethical judgment about when lǐ must be adapted in light of situational contexts.。
In early Confucianism, yì (义 [义]) and lǐ are closely linked terms. Yì can be translated as righteousness, though it may simply mean what is ethically best to do in a certain context. The term contrasts with action done out of self-interest. While pursuing one's own self-interest is not necessarily bad, one would be a better, more righteous person if one based one's life upon following a path designed to enhance the greater good, an outcome of yì. This is doing the right thing for the right reason. Yì is based upon reciprocity.。
Just as action according to Lǐ should be adapted to conform to the aspiration of adhering to yì, so yì is linked to the core value of rén (仁). Rén is the virtue of perfectly fulfilling one's responsibilities toward others, most often translated as "benevolence" or "humaneness"; translator Arthur Waley calls it "Goodness" (with a capital G), and other translations that have been put forth include "authoritativeness" and "selflessness." Confucius's moral system was based upon empathy and understanding others, rather than divinely ordained rules. To develop one's spontaneous responses of rén so that these could guide action intuitively was even better than living by the rules of yì. To cultivate one's attentiveness to rén one used another Confucian version of the Golden Rule: one must always treat others just as one would want others to treat oneself. Virtue, in this Confucian view, is based upon harmony with other people, produced through this type of ethical practice by a growing identification of the interests of self and other.。
In this regard, Confucius articulated an early version of the Golden Rule:。
"What one does not wish for oneself, one ought not to do to anyone else; what one recognises as desirable for oneself, one ought to be willing to grant to others." (Confucius and Confucianism, Richard Wilhelm) 。
Politics
Confucius' political thought is based upon his ethical thought. He argues that the best government is one that rules through "rites" (lǐ) and people's natural morality, rather than by using bribery and coercion. He explained that this is one of the most important analects: 1. "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good." (Translated by James Legge) {The Great Learning} This "sense of shame" is an internalisation of duty, where the punishment precedes the evil action, instead of following it in the form of laws as in Legalism.。
While he supported the idea of government by an all-powerful sage, ruling as an Emperor, probably because of the chaotic state of China at his time, his ideas contained a number of elements to limit the power of rulers. He argued for according language with truth; thus honesty was of paramount importance. Even in facial expression, truth must always be represented. In discussing the relationship between a subject and his king (or a son and his father), he underlined the need to give due respect to superiors. This demanded that the inferior must give advice to his superior if the superior was considered to be taking the wrong course of action. This was built upon a century after Confucius's death by his latter day disciple Mencius, who argued that if the king was not acting like a king, he would lose the Mandate of Heaven and be overthrown. Therefore, tyrannicide is justified because a tyrant is more a thief than a king. Other Confucian texts, though celebrating absolute rule by ethical sages, recognise the failings of real rulers in maxims such as, "An oppressive government is more feared than a tiger."。
Some well known Confucian quotes:。
"When you have faults, do not fear to abandon them."。
"What you do not wish for yourself, do not do to others"。
"With coarse rice to eat, with water to drink, and my crooked arm for a pillow - is not joy to be found therein? Riches and honors acquired through unrighteousness are to me as the floating clouds"。
其他打不下来,可以呼我,我给你资料。