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| Condition 1: References "然上考之不中聖王之事" Matched:2. |
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《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《墨家 - Mohism》 | Related resources |
《墨子 - Mozi》 | [Spring and Autumn - Warring States] 490 BC-221 BC English translation: W. P. Mei [?] | Books referencing 《墨子》 Library Resources Introduction Source Related resources |
《卷八 - Book 8》 | Library Resources |
《非樂上 - Condemnation of Music I》 | English translation: W. P. Mei [?] | Library Resources |
| 1 | 非樂上: | 子墨子言曰：「仁之事者，必務求興天下之利，除天下之害，將以為法乎天下。利人乎，即為；不利人乎，即止。且夫仁者之為天下度也，非為其目之所美，耳之所樂，口之所甘，身體之所安，以此虧奪民衣食之財，仁者弗為也。」是故子墨子之所以非樂者，非以大鍾、鳴鼓、琴瑟、竽笙之聲，以為不樂也；非以刻鏤華文章之色，以為不美也；非以犓豢煎炙之味，以為不甘也；非以高臺厚榭邃野之居，以為不安也。雖身知其安也，口知其甘也，目知其美也，耳知其樂也，然上考之不中聖王之事，下度之不中萬民之利。是故子墨子曰：「為樂，非也。」 |
| Condemnation of Music I:...: | Mozi said: The policy of the magnanimous will pursue what procures benefits of the world and destroy its calamities. If anything, when established as a law, is beneficial to the people it will be done; if not, it will not be done. Moreover, the magnanimous in their care for the world do not think of doing those things which delight the eyes, please the ears, gratify the taste, and ease the body. When these deprive the people of their means of clothing and food, the magnanimous would not undertake them. So the reason why Mozi condemns music is not because that the sounds of the big bell, the sounding drum, the qin and the se and the yu and the sheng are not pleasant, that the carvings and ornaments are not delightful, that the fried and the broiled meats of the grass-fed and the grain-fed animals are not gratifying, or that the high towers, grand arbours, and quiet villas are not comfortable. Although the body knows they are comfortable, the mouth knows they are gratifying, the eyes know they are delightful, and the ears know they are pleasing, yet they are found not to be in accordance with the deeds of the sage-kings of antiquity and not to contribute to the benefits of the people at present. And so Mozi proclaims: To have music is wrong. |
《卷九 - Book 9》 | Library Resources |
《非命中 - Anti-Fatalism II》 | English translation: W. P. Mei [?] | Library Resources |
| 2 | 非命中: |
今天下之士君子或以命為亡，我所以知命之有與亡者，以眾人耳目之情，知有與亡。有聞之，有見之，謂之有；莫之聞，莫之見，謂之亡。然胡 不1嘗考之百姓之情？自古以及今，生民以來者，亦嘗見命之物，聞命之聲者乎？則未嘗有也。若以百姓為愚不肖，耳目之情不足因而為法，然則胡不嘗考之諸侯之傳言流語乎？自古以及今，生民以來者，亦嘗有聞命之聲，見命之體者乎？則未嘗有也。然胡不嘗考之聖王之事？古之聖王，舉孝子而勸之事親，尊賢良而勸之為善，發憲布令以教誨， 明2賞罰以勸沮。若此，則亂者可使治，而危者可使安矣。若以為不然，昔者，桀之所亂，湯治之；紂之所亂，武王治之。此世不渝而民不改，上變政而民易教，其在湯武則治，其在桀紂則亂，安危治亂，在上之發政也，則豈可謂有命哉！夫曰有命云者亦不然矣。 |
| Anti-Fatalism II: |
Among the gentlemen of to-day some think there is fate, some think there is no fate. That I am able to judge whether there is fate or not is by the sense testimony of the multitude. If some have heard it and some have seen it I shall say there is fate. If none has heard it, if none has seen it, I shall say there is no fate. Why not then let us inquire into the sense testimony of the people? From antiquity to the present, since the beginning of man, has any seen such a thing as fate, or has heard the sound of fate? Of course, there is none. If the common people are considered stupid and their senses of hearing and sight unreliable, then why not inquire into the recorded statements of the feudal lords? But from antiquity to the present, since the beginning of man, has any of them heard the sound of fate or seen such a thing as fate? Of course, none of them has. Again, why not let us inquire into the deeds of the sage-kings? The ancient kings promoted the filial sons and encouraged them to continue to serve their parents, and respected the virtuous and gentle and encouraged them to continue to do good. They published their orders to instruct (the people), and made reward and punishment fair to encourage (the good) and obstruct (the evil). In this way confusion could be reduced to order and danger could be converted to peace. If anyone doubts this, let us recall: In ancient times the confusion of Jie was reduced to order by Tang, and that of Zhou by King Wu. Now, the times did not change and the people did not alter. Yet when the superior changed a regime the subordinates modified their conduct. Under Tang and Wu it was orderly, but under Jie and Zhou it was disorderly. Hence peace and danger, order and disorder, all depend on the government of the superior. How can it be said everything is according to fate? So, assertions about there being fate are quite false. 1. 不 : Inserted. 孫詒讓《墨子閒詁》 |
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