論語精義 - 편집 역사

김진영snu: 사량좌 영어번역 편집

2022-02-18T06:48:10Z

사량좌 영어번역 편집

김진영snu: 사량좌 영어번역 편집

2022-02-18T06:47:27Z

사량좌 영어번역 편집

김진영snu: 사량좌 영역본 편집

2022-02-18T06:37:30Z

사량좌 영역본 편집

김진영snu: 사량좌 영어번역 편집

2022-02-18T06:33:29Z

사량좌 영어번역 편집

김진영snu: 사량좌 영어번역 편집

2022-02-18T06:26:36Z

사량좌 영어번역 편집

김진영snu: 사량좌 영역 추가

2022-02-18T06:24:37Z

사량좌 영역 추가

Red: /* 二十四章 MB0224 */

2022-02-16T12:46:55Z

‎二十四章 MB0224

곽지은 SKKU2021: /* 二十四章 MB0224 */

2022-02-16T11:30:52Z

‎二十四章 MB0224

곽지은 SKKU2021: /* 二十四章 MB0224 */

2022-02-16T10:41:12Z

‎二十四章 MB0224

곽지은 SKKU2021: /* 二十四章 MB0224 */

2022-02-16T10:40:46Z

‎二十四章 MB0224

@@ 299번째 줄: / 299번째 줄: @@
 ○ 呂曰: 諂生於過, 無勇生於不及也. 推是二端, 以明過與不及之害. <br/>
 ○ 謝曰: 此一段立義雖異, 而意則相循. 隂陽交而有神, 形氣離而有鬼, 知此者爲智, 事此者爲仁, 惟仁智之合者, 可以制祀典. 祀典之意, 可者使人格之, 不使人致死之; 不可者使人遠之, 不使人致生之. 致生之, 故其鬼神, 致死之, 故其鬼不神, 則鬼神之情狀豈不昭昭乎! 若夫不知不仁者, 不足以與此, 亦豈知鬼有不神者乎! 而又當政敎失禮義廢之時, 則非所祭而祭之者, 宜其紛如也. 聖人於此時, 欲驟而語之則無證, 欲秩之以禮則無位, 其憂深思遠之所爲, 以謂儻能知所祭而祭之, 則鬼神之理未爲不明於天下也, 祀典猶不喪也. 蓋鬼神之理不明於天下, 原於非所祭而祭之, 此其所以祈於不諂焉. 知諂爲可恥, 而又能勇於不爲, 庶乎經正矣, 故繼之以見義不爲無勇也. 仁且不武, 蓋有如公子家者, 則知及之而勇不能行者蓋有矣. 然此之所謂見, 亦豈真所謂見哉! 使其如見所好, 則豈不能如父母之愛赤子; 使其如見所讐, 則豈不能如鷹鸇之逐鳥雀. 謂不能爲, 吾不信也. 恂恂仁者有如吳祐<ref>《후한서(後漢書)》 64권 : 후한(後漢)의 오우(吳祐)가 순제(順帝) 때에 교동 후(膠東侯)의 상(相)이 되어 인정(仁政)을 펴며 솔선 수범하니, 이인(吏人)이 감히 속이지 못하였다. 한 번은 색부(嗇夫) 손성(孫性)이 사사로이 백성의 돈을 거두어 옷을 사다가 그 아버지에게 드리니, 아버지가 그것을 받고 노(怒)하여 말하기를, “이와 같은 상관이 있는데 어찌 차마 속일 수 있겠느냐?” 하고는 돌아가서 죄를 자백하도록 재촉하였다. 손성이 부끄럽고 두려운 나머지 관가에 옷[衣]을 가지고 자백하니, 오우가 좌우의 사람을 물리치고 그 까닭을 물었다. 손성이 아버지의 이야기를 자세히 말하자, 오우가 말하기를, “아버지로 인해서 더러운 누명을 감수하니, 이른바 ‘허물을 보면 인(仁)을 안다’는 것이다.” 하고, 돌아가서 그 아버지께 사죄하도록 하였으며, 그 옷은 도로 돌려주었다.</ref>, 而能抗跋扈之威, 此可見矣, 又况於自反而縮者<ref>공손추 하</ref>乎? <br/><br/>
-Thomas W. Selover, ''Hsieh Liang-tso and the Analects of Confucius'', Oxford University Press, 2005, pp.110~111 <br/>
+Thomas W. Selover, ''Hsieh Liang-tso and the Analects of Confucius'', Oxford University Press, 2005, pp110~111 <br/>
 謝曰: 此一段立義雖異, 而意則相循. 隂陽交而有神, 形氣離而有鬼, 知此者爲智, 事此者爲仁, 惟仁智之合者, 可以制祀典. 祀典之意, 可者使人格之, 不使人致死之; 不可者使人遠之, 不使人致生之. 致生之, 故其鬼神, 致死之, 故其鬼不神, 則鬼神之情狀豈不昭昭乎! 若夫不知不仁者, 不足以與此, 亦豈知鬼有不神者乎!<br/>
-Hsieh said: [In] this section, even though the meanings of the two parts are different yet in intention they mutually follow. Yin and Yang exchange and there are spirits[shen 神]. Form and ''ch'i''氣(vital energy) separate and there are ghosts(ancestral spirits, ''kuei''鬼). One who knows this is wise; one who attends to this is ''jen''. Only someone[in whom] ''jen'' and wisdom are united can institute sacrificial rites. The intention of the sacrificial rites[is this]: for those[to whom it is] permissible [to offer sacrifice], allow people to approach[''ko''格] them, [and] do not allow people to "treat them as entirely dead." For those [to whom it is]not permissible [to offer sacrifice], allow people to keep them at a distance, [and] do not allow people to "treat them as entirely alive." When treated as entirely alive, their ghosts will be spiritual; when treated as entirely dead, "their ghosts will not be spiritual." Then how could "the situation of ghosts and spirits" not be clear and evident? In the case of those who are neither knowing nor ''jen'', they are not sufficient to participate in this; moreover, how could they know about there being ghosts which are not spiritual?<br/>
+Hsieh said: [In] this section, even though the meanings of the two parts are different yet in intention they mutually follow. Yin and Yang exchange and there are spirits[shen 神]. Form and ''ch'i''氣(vital energy) separate and there are ghosts(ancestral spirits, ''kuei''鬼). One who knows this is wise; one who attends to this is ''jen''. Only someone[in whom] ''jen'' and wisdom are united can institute sacrificial rites. The intention of the sacrificial rites[is this]: for those[to whom it is] permissible [to offer sacrifice], allow people to approach[''ko''格] them, [and] do not allow people to "treat them as entirely dead." For those [to whom it is]not permissible [to offer sacrifice], allow people to keep them at a distance, [and] do not allow people to "treat them as entirely alive." When treated as entirely alive, their ghosts will be spiritual; when treated as entirely dead, "their ghosts will not be spiritual." Then how could "the situation of ghosts and spirits" not be clear and evident? In the case of those who are neither knowing nor ''jen'', they are not sufficient to participate in this; moreover, how could
 而又當政敎失禮義廢之時, 則非所祭而祭之者, 宜其紛如也. 聖人於此時, 欲驟而語之則無證, 欲秩之以禮則無位, 其憂深思遠之所爲, 以謂儻能知所祭而祭之, 則鬼神之理未爲不明於天下也, 祀典猶不喪也. 蓋鬼神之理不明於天下, 原於非所祭而祭之, 此其所以祈於不諂焉. 知諂爲可恥, 而又能勇於不爲, 庶乎經正矣, 故繼之以見義不爲無勇也.<br>
 Also, at a time when government and education are lost, ritual and rightness abandoned, then no wonder those who sacrifice to what is not to be sacrificed to are so confused. If the Sage at that time abruptly wanted to speak of it, there was no evidence; if he wanted to order it with ritual, [he had] no position. Out of his worry that was deep and his thought that was far-reaching, what was done was to say that if [they were] able to know which ghosts and spirits were to be sacrificed to and sacrifice to them, then the principles of ghosts and spirits would not be unclear to all under Heaven, and the sacrificial rites would still not be lost[''sang''喪]. Indeed, the principle of ghosts and spirits not being clear to the world originally comes from sacrificing to what should not be sacrificed to.This is the way to pray with respect to not being obsequious thereby. Knowing obsequiousness as shameful, and in addition being able to be brave with regard to not doing so, is very near to constant and correct. Therefore [Confucius] continued it with "Seeing what is right, to leave it undone shows a lack of courage."<br/>

@@ 299번째 줄: / 299번째 줄: @@
 ○ 呂曰: 諂生於過, 無勇生於不及也. 推是二端, 以明過與不及之害. <br/>
 ○ 謝曰: 此一段立義雖異, 而意則相循. 隂陽交而有神, 形氣離而有鬼, 知此者爲智, 事此者爲仁, 惟仁智之合者, 可以制祀典. 祀典之意, 可者使人格之, 不使人致死之; 不可者使人遠之, 不使人致生之. 致生之, 故其鬼神, 致死之, 故其鬼不神, 則鬼神之情狀豈不昭昭乎! 若夫不知不仁者, 不足以與此, 亦豈知鬼有不神者乎! 而又當政敎失禮義廢之時, 則非所祭而祭之者, 宜其紛如也. 聖人於此時, 欲驟而語之則無證, 欲秩之以禮則無位, 其憂深思遠之所爲, 以謂儻能知所祭而祭之, 則鬼神之理未爲不明於天下也, 祀典猶不喪也. 蓋鬼神之理不明於天下, 原於非所祭而祭之, 此其所以祈於不諂焉. 知諂爲可恥, 而又能勇於不爲, 庶乎經正矣, 故繼之以見義不爲無勇也. 仁且不武, 蓋有如公子家者, 則知及之而勇不能行者蓋有矣. 然此之所謂見, 亦豈真所謂見哉! 使其如見所好, 則豈不能如父母之愛赤子; 使其如見所讐, 則豈不能如鷹鸇之逐鳥雀. 謂不能爲, 吾不信也. 恂恂仁者有如吳祐<ref>《후한서(後漢書)》 64권 : 후한(後漢)의 오우(吳祐)가 순제(順帝) 때에 교동 후(膠東侯)의 상(相)이 되어 인정(仁政)을 펴며 솔선 수범하니, 이인(吏人)이 감히 속이지 못하였다. 한 번은 색부(嗇夫) 손성(孫性)이 사사로이 백성의 돈을 거두어 옷을 사다가 그 아버지에게 드리니, 아버지가 그것을 받고 노(怒)하여 말하기를, “이와 같은 상관이 있는데 어찌 차마 속일 수 있겠느냐?” 하고는 돌아가서 죄를 자백하도록 재촉하였다. 손성이 부끄럽고 두려운 나머지 관가에 옷[衣]을 가지고 자백하니, 오우가 좌우의 사람을 물리치고 그 까닭을 물었다. 손성이 아버지의 이야기를 자세히 말하자, 오우가 말하기를, “아버지로 인해서 더러운 누명을 감수하니, 이른바 ‘허물을 보면 인(仁)을 안다’는 것이다.” 하고, 돌아가서 그 아버지께 사죄하도록 하였으며, 그 옷은 도로 돌려주었다.</ref>, 而能抗跋扈之威, 此可見矣, 又况於自反而縮者<ref>공손추 하</ref>乎? <br/><br/>
-Thomas W. Selover, ''Hsieh Liang-tso and the Analects of Confucius'', Oxford University Press, 2005, pp110~111 <br/>
+Thomas W. Selover, ''Hsieh Liang-tso and the Analects of Confucius'', Oxford University Press, 2005, pp.110~111 <br/>
 謝曰: 此一段立義雖異, 而意則相循. 隂陽交而有神, 形氣離而有鬼, 知此者爲智, 事此者爲仁, 惟仁智之合者, 可以制祀典. 祀典之意, 可者使人格之, 不使人致死之; 不可者使人遠之, 不使人致生之. 致生之, 故其鬼神, 致死之, 故其鬼不神, 則鬼神之情狀豈不昭昭乎! 若夫不知不仁者, 不足以與此, 亦豈知鬼有不神者乎!<br/>
-Hsieh said: [In] this section, even though the meanings of the two parts are different yet in intention they mutually follow. Yin and Yang exchange and there are spirits[shen 神]. Form and ''ch'i''氣(vital energy) separate and there are ghosts(ancestral spirits, ''kuei''鬼). One who knows this is wise; one who attends to this is ''jen''. Only someone[in whom] ''jen'' and wisdom are united can institute sacrificial rites. The intention of the sacrificial rites[is this]: for those[to whom it is] permissible [to offer sacrifice], allow people to approach[''ko''格] them, [and] do not allow people to "treat them as entirely dead." For those [to whom it is]not permissible [to offer sacrifice], allow people to keep them at a distance, [and] do not allow people to "treat them as entirely alive." When treated as entirely alive, their ghosts will be spiritual; when treated as entirely dead, "their ghosts will not be spiritual." Then how could "the situation of ghosts and spirits" not be clear and evident? In the case of those who are neither knowing nor ''jen'', they are not sufficient to participate in this; moreover, how could
+Hsieh said: [In] this section, even though the meanings of the two parts are different yet in intention they mutually follow. Yin and Yang exchange and there are spirits[shen 神]. Form and ''ch'i''氣(vital energy) separate and there are ghosts(ancestral spirits, ''kuei''鬼). One who knows this is wise; one who attends to this is ''jen''. Only someone[in whom] ''jen'' and wisdom are united can institute sacrificial rites. The intention of the sacrificial rites[is this]: for those[to whom it is] permissible [to offer sacrifice], allow people to approach[''ko''格] them, [and] do not allow people to "treat them as entirely dead." For those [to whom it is]not permissible [to offer sacrifice], allow people to keep them at a distance, [and] do not allow people to "treat them as entirely alive." When treated as entirely alive, their ghosts will be spiritual; when treated as entirely dead, "their ghosts will not be spiritual." Then how could "the situation of ghosts and spirits" not be clear and evident? In the case of those who are neither knowing nor ''jen'', they are not sufficient to participate in this; moreover, how could they know about there being ghosts which are not spiritual?<br/>
 而又當政敎失禮義廢之時, 則非所祭而祭之者, 宜其紛如也. 聖人於此時, 欲驟而語之則無證, 欲秩之以禮則無位, 其憂深思遠之所爲, 以謂儻能知所祭而祭之, 則鬼神之理未爲不明於天下也, 祀典猶不喪也. 蓋鬼神之理不明於天下, 原於非所祭而祭之, 此其所以祈於不諂焉. 知諂爲可恥, 而又能勇於不爲, 庶乎經正矣, 故繼之以見義不爲無勇也.<br>
 Also, at a time when government and education are lost, ritual and rightness abandoned, then no wonder those who sacrifice to what is not to be sacrificed to are so confused. If the Sage at that time abruptly wanted to speak of it, there was no evidence; if he wanted to order it with ritual, [he had] no position. Out of his worry that was deep and his thought that was far-reaching, what was done was to say that if [they were] able to know which ghosts and spirits were to be sacrificed to and sacrifice to them, then the principles of ghosts and spirits would not be unclear to all under Heaven, and the sacrificial rites would still not be lost[''sang''喪]. Indeed, the principle of ghosts and spirits not being clear to the world originally comes from sacrificing to what should not be sacrificed to.This is the way to pray with respect to not being obsequious thereby. Knowing obsequiousness as shameful, and in addition being able to be brave with regard to not doing so, is very near to constant and correct. Therefore [Confucius] continued it with "Seeing what is right, to leave it undone shows a lack of courage."<br/>

@@ 298번째 줄: / 298번째 줄: @@
 ○ 范曰: 非其鬼而祭之, 則是非所事而事之也. 見義不爲者, 所當爲而不爲也. 夫可爲而不爲, 與不可爲而爲, 其失則均. 故祭非其鬼者爲諂. 見義而不爲是無勇也. <br/>
 ○ 呂曰: 諂生於過, 無勇生於不及也. 推是二端, 以明過與不及之害. <br/>
-○ 謝曰: 此一段立義雖異, 而意則相循. 隂陽交而有神, 形氣離而有鬼, 知此者爲智, 事此者爲仁, 惟仁智之合者, 可以制祀典. 祀典之意, 可者使人格之, 不使人致死之; 不可者使人遠之, 不使人致生之. 致生之, 故其鬼神, 致死之, 故其鬼不神, 則鬼神之情狀豈不昭昭乎! 若夫不知不仁者, 不足以與此, 亦豈知鬼有不神者乎! 而又當政敎失禮義廢之時, 則非所祭而祭之者, 宜其紛如也. 聖人於此時, 欲驟而語之則無證, 欲秩之以禮則無位, 其憂深思遠之所爲, 以謂儻能知所祭而祭之, 則鬼神之理未爲不明於天下也, 祀典猶不喪也. 蓋鬼神之理不明於天下, 原於非所祭而祭之, 此其所以祈於不諂焉. 知諂爲可恥, 而又能勇於不爲, 庶乎經正矣, 故繼之以見義不爲無勇也. 仁且不武, 蓋有如公子家者, 則知及之而勇不能行者蓋有矣. 然此之所謂見, 亦豈真所謂見哉! 使其如見所好, 則豈不能如父母之愛赤子; 使其如見所讐, 則豈不能如鷹鸇之逐鳥雀. 謂不能爲, 吾不信也. 恂恂仁者有如吳祐<ref>《후한서(後漢書)》 64권 : 후한(後漢)의 오우(吳祐)가 순제(順帝) 때에 교동 후(膠東侯)의 상(相)이 되어 인정(仁政)을 펴며 솔선 수범하니, 이인(吏人)이 감히 속이지 못하였다. 한 번은 색부(嗇夫) 손성(孫性)이 사사로이 백성의 돈을 거두어 옷을 사다가 그 아버지에게 드리니, 아버지가 그것을 받고 노(怒)하여 말하기를, “이와 같은 상관이 있는데 어찌 차마 속일 수 있겠느냐?” 하고는 돌아가서 죄를 자백하도록 재촉하였다. 손성이 부끄럽고 두려운 나머지 관가에 옷[衣]을 가지고 자백하니, 오우가 좌우의 사람을 물리치고 그 까닭을 물었다. 손성이 아버지의 이야기를 자세히 말하자, 오우가 말하기를, “아버지로 인해서 더러운 누명을 감수하니, 이른바 ‘허물을 보면 인(仁)을 안다’는 것이다.” 하고, 돌아가서 그 아버지께 사죄하도록 하였으며, 그 옷은 도로 돌려주었다.</ref>, 而能抗跋扈之威, 此可見矣, 又况於自反而縮者<ref>공손추 하</ref>乎? <br/>
+○ 謝曰: 此一段立義雖異, 而意則相循. 隂陽交而有神, 形氣離而有鬼, 知此者爲智, 事此者爲仁, 惟仁智之合者, 可以制祀典. 祀典之意, 可者使人格之, 不使人致死之; 不可者使人遠之, 不使人致生之. 致生之, 故其鬼神, 致死之, 故其鬼不神, 則鬼神之情狀豈不昭昭乎! 若夫不知不仁者, 不足以與此, 亦豈知鬼有不神者乎! 而又當政敎失禮義廢之時, 則非所祭而祭之者, 宜其紛如也. 聖人於此時, 欲驟而語之則無證, 欲秩之以禮則無位, 其憂深思遠之所爲, 以謂儻能知所祭而祭之, 則鬼神之理未爲不明於天下也, 祀典猶不喪也. 蓋鬼神之理不明於天下, 原於非所祭而祭之, 此其所以祈於不諂焉. 知諂爲可恥, 而又能勇於不爲, 庶乎經正矣, 故繼之以見義不爲無勇也. 仁且不武, 蓋有如公子家者, 則知及之而勇不能行者蓋有矣. 然此之所謂見, 亦豈真所謂見哉! 使其如見所好, 則豈不能如父母之愛赤子; 使其如見所讐, 則豈不能如鷹鸇之逐鳥雀. 謂不能爲, 吾不信也. 恂恂仁者有如吳祐<ref>《후한서(後漢書)》 64권 : 후한(後漢)의 오우(吳祐)가 순제(順帝) 때에 교동 후(膠東侯)의 상(相)이 되어 인정(仁政)을 펴며 솔선 수범하니, 이인(吏人)이 감히 속이지 못하였다. 한 번은 색부(嗇夫) 손성(孫性)이 사사로이 백성의 돈을 거두어 옷을 사다가 그 아버지에게 드리니, 아버지가 그것을 받고 노(怒)하여 말하기를, “이와 같은 상관이 있는데 어찌 차마 속일 수 있겠느냐?” 하고는 돌아가서 죄를 자백하도록 재촉하였다. 손성이 부끄럽고 두려운 나머지 관가에 옷[衣]을 가지고 자백하니, 오우가 좌우의 사람을 물리치고 그 까닭을 물었다. 손성이 아버지의 이야기를 자세히 말하자, 오우가 말하기를, “아버지로 인해서 더러운 누명을 감수하니, 이른바 ‘허물을 보면 인(仁)을 안다’는 것이다.” 하고, 돌아가서 그 아버지께 사죄하도록 하였으며, 그 옷은 도로 돌려주었다.</ref>, 而能抗跋扈之威, 此可見矣, 又况於自反而縮者<ref>공손추 하</ref>乎? <br/><br/>
 Thomas W. Selover, ''Hsieh Liang-tso and the Analects of Confucius'', Oxford University Press, 2005, pp110~111 <br/>
 謝曰: 此一段立義雖異, 而意則相循. 隂陽交而有神, 形氣離而有鬼, 知此者爲智, 事此者爲仁, 惟仁智之合者, 可以制祀典. 祀典之意, 可者使人格之, 不使人致死之; 不可者使人遠之, 不使人致生之. 致生之, 故其鬼神, 致死之, 故其鬼不神, 則鬼神之情狀豈不昭昭乎! 若夫不知不仁者, 不足以與此, 亦豈知鬼有不神者乎!<br/>
@@ 306번째 줄: / 306번째 줄: @@
 Also, at a time when government and education are lost, ritual and rightness abandoned, then no wonder those who sacrifice to what is not to be sacrificed to are so confused. If the Sage at that time abruptly wanted to speak of it, there was no evidence; if he wanted to order it with ritual, [he had] no position. Out of his worry that was deep and his thought that was far-reaching, what was done was to say that if [they were] able to know which ghosts and spirits were to be sacrificed to and sacrifice to them, then the principles of ghosts and spirits would not be unclear to all under Heaven, and the sacrificial rites would still not be lost[''sang''喪]. Indeed, the principle of ghosts and spirits not being clear to the world originally comes from sacrificing to what should not be sacrificed to.This is the way to pray with respect to not being obsequious thereby. Knowing obsequiousness as shameful, and in addition being able to be brave with regard to not doing so, is very near to constant and correct. Therefore [Confucius] continued it with "Seeing what is right, to leave it undone shows a lack of courage."<br/>
 仁且不武, 蓋有如公子家者, 則知及之而勇不能行者蓋有矣. 然此之所謂見, 亦豈真所謂見哉! 使其如見所好, 則豈不能如父母之愛赤子; 使其如見所讐, 則豈不能如鷹鸇之逐鳥雀. 謂不能爲, 吾不信也. 恂恂仁者有如吳祐, 而能抗跋扈之威, 此可見矣, 又况於自反而縮者乎? <br/>
-[As for being] ''jen'' and also not warlike, indeed there are such among princely families. Then indeed there are cases of knowing reaching to it, yet courage not being able to act. However, how can what we call "seeing" in this [passage] really be [simply] "seeing"?! If it is like their seeing what they are fond of, then how could [they] not be able to be like parents loving an infant. If it is like seeing what they hate (as an enemy), then how could [they] not be able to be like a hawk or falcon following small sparrows. [If they] say [they] are not able do it, I will not believe it. [As for] those who are calmly and non-aggressively ''jen'', there are those who are like Wu Yu and are able to resist the sway of rampant illegitimate power[''pa-hu'' 跋扈]. This can be seen. How much more a person who "looking within finds oneself upright"?<br/>
+[As for being] ''jen'' and also not warlike, indeed there are such among princely families. Then indeed there are cases of knowing reaching to it, yet courage not being able to act. However, how can what we call "seeing" in this [passage] really be [simply] "seeing"?! If it is like their seeing what they are fond of, then how could [they] not be able to be like parents loving an infant. If it is like seeing what they hate (as an enemy), then how could [they] not be able to be like a hawk or falcon following small sparrows. [If they] say [they] are not able do it, I will not believe it. [As for] those who are calmly and non-aggressively ''jen'', there are those who are like Wu Yu and are able to resist the sway of rampant illegitimate power[''pa-hu'' 跋扈]. This can be seen. How much more a person who "looking within finds oneself upright"?<br/><br/>
 ○ 楊曰: 非享親報本, 皆祭非其鬼也. 徼福於非其鬼, 非諂而何? 夫氣集義所生也, 見義不爲, 其氣餒矣, 焉得勇? <br/>
 ○ 尹曰: 臣聞師程頤曰: 不當祭而祭之, 諂於鬼神也. 時多非禮之祀, 人情狃於習俗. 知義之不可, 而不能止, 蓋無勇耳. <br/>

@@ 300번째 줄: / 300번째 줄: @@
 ○ 謝曰: 此一段立義雖異, 而意則相循. 隂陽交而有神, 形氣離而有鬼, 知此者爲智, 事此者爲仁, 惟仁智之合者, 可以制祀典. 祀典之意, 可者使人格之, 不使人致死之; 不可者使人遠之, 不使人致生之. 致生之, 故其鬼神, 致死之, 故其鬼不神, 則鬼神之情狀豈不昭昭乎! 若夫不知不仁者, 不足以與此, 亦豈知鬼有不神者乎! 而又當政敎失禮義廢之時, 則非所祭而祭之者, 宜其紛如也. 聖人於此時, 欲驟而語之則無證, 欲秩之以禮則無位, 其憂深思遠之所爲, 以謂儻能知所祭而祭之, 則鬼神之理未爲不明於天下也, 祀典猶不喪也. 蓋鬼神之理不明於天下, 原於非所祭而祭之, 此其所以祈於不諂焉. 知諂爲可恥, 而又能勇於不爲, 庶乎經正矣, 故繼之以見義不爲無勇也. 仁且不武, 蓋有如公子家者, 則知及之而勇不能行者蓋有矣. 然此之所謂見, 亦豈真所謂見哉! 使其如見所好, 則豈不能如父母之愛赤子; 使其如見所讐, 則豈不能如鷹鸇之逐鳥雀. 謂不能爲, 吾不信也. 恂恂仁者有如吳祐<ref>《후한서(後漢書)》 64권 : 후한(後漢)의 오우(吳祐)가 순제(順帝) 때에 교동 후(膠東侯)의 상(相)이 되어 인정(仁政)을 펴며 솔선 수범하니, 이인(吏人)이 감히 속이지 못하였다. 한 번은 색부(嗇夫) 손성(孫性)이 사사로이 백성의 돈을 거두어 옷을 사다가 그 아버지에게 드리니, 아버지가 그것을 받고 노(怒)하여 말하기를, “이와 같은 상관이 있는데 어찌 차마 속일 수 있겠느냐?” 하고는 돌아가서 죄를 자백하도록 재촉하였다. 손성이 부끄럽고 두려운 나머지 관가에 옷[衣]을 가지고 자백하니, 오우가 좌우의 사람을 물리치고 그 까닭을 물었다. 손성이 아버지의 이야기를 자세히 말하자, 오우가 말하기를, “아버지로 인해서 더러운 누명을 감수하니, 이른바 ‘허물을 보면 인(仁)을 안다’는 것이다.” 하고, 돌아가서 그 아버지께 사죄하도록 하였으며, 그 옷은 도로 돌려주었다.</ref>, 而能抗跋扈之威, 此可見矣, 又况於自反而縮者<ref>공손추 하</ref>乎? <br/>
 Thomas W. Selover, ''Hsieh Liang-tso and the Analects of Confucius'', Oxford University Press, 2005, pp110~111 <br/>
 Hsieh said: [In] this section, even though the meanings of the two parts are different yet in intention they mutually follow. Yin and Yang exchange and there are spirits[shen 神]. Form and ''ch'i''氣(vital energy) separate and there are ghosts(ancestral spirits, ''kuei''鬼). One who knows this is wise; one who attends to this is ''jen''. Only someone[in whom] ''jen'' and wisdom are united can institute sacrificial rites. The intention of the sacrificial rites[is this]: for those[to whom it is] permissible [to offer sacrifice], allow people to approach[''ko''格] them, [and] do not allow people to "treat them as entirely dead." For those [to whom it is]not permissible [to offer sacrifice], allow people to keep them at a distance, [and] do not allow people to "treat them as entirely alive." When treated as entirely alive, their ghosts will be spiritual; when treated as entirely dead, "their ghosts will not be spiritual." Then how could "the situation of ghosts and spirits" not be clear and evident? In the case of those who are neither knowing nor ''jen'', they are not sufficient to participate in this; moreover, how could
 they know about there being ghosts which are not spiritual?<br/>
-Also, at a time when government and education are lost, ritual and rightness abandoned, then no wonder those who sacrifice to what is not to be sacrificed to are so confused. If the Sage at that time abruptly wanted to speak of it, there was no evidence; if he wanted to order it with ritual, [he had] no position. Out of his worry that was deep and his thought that was far-reaching, what was done was to say that if [they were] able to know which ghosts and spirits were to be sacrificed to and sacrifice to them, then the principles of ghosts and spirits would not be unclear to all under Heaven, and the sacrificial rites would still not be lost[''sang''喪]. Indeed, the principle of ghosts and spirits not being clear to the world originally comes from sacrificing to what should not be sacrificed to.<br/>
+而又當政敎失禮義廢之時, 則非所祭而祭之者, 宜其紛如也. 聖人於此時, 欲驟而語之則無證, 欲秩之以禮則無位, 其憂深思遠之所爲, 以謂儻能知所祭而祭之, 則鬼神之理未爲不明於天下也, 祀典猶不喪也. 蓋鬼神之理不明於天下, 原於非所祭而祭之, 此其所以祈於不諂焉. 知諂爲可恥, 而又能勇於不爲, 庶乎經正矣, 故繼之以見義不爲無勇也.<br>
-This is the way to pray with respect to not being obsequious thereby. Knowing obsequiousness as shameful, and in addition being able to be brave with regard to not doing so, is very near to constant and correct. Therefore [Confucius] continued it with "Seeing what is right, to leave it undone shows a lack of courage."<br/>
+Also, at a time when government and education are lost, ritual and rightness abandoned, then no wonder those who sacrifice to what is not to be sacrificed to are so confused. If the Sage at that time abruptly wanted to speak of it, there was no evidence; if he wanted to order it with ritual, [he had] no position. Out of his worry that was deep and his thought that was far-reaching, what was done was to say that if [they were] able to know which ghosts and spirits were to be sacrificed to and sacrifice to them, then the principles of ghosts and spirits would not be unclear to all under Heaven, and the sacrificial rites would still not be lost[''sang''喪]. Indeed, the principle of ghosts and spirits not being clear to the world originally comes from sacrificing to what should not be sacrificed to.This is the way to pray with respect to not being obsequious thereby. Knowing obsequiousness as shameful, and in addition being able to be brave with regard to not doing so, is very near to constant and correct. Therefore [Confucius] continued it with "Seeing what is right, to leave it undone shows a lack of courage."<br/>
 [As for being] ''jen'' and also not warlike, indeed there are such among princely families. Then indeed there are cases of knowing reaching to it, yet courage not being able to act. However, how can what we call "seeing" in this [passage] really be [simply] "seeing"?! If it is like their seeing what they are fond of, then how could [they] not be able to be like parents loving an infant. If it is like seeing what they hate (as an enemy), then how could [they] not be able to be like a hawk or falcon following small sparrows. [If they] say [they] are not able do it, I will not believe it. [As for] those who are calmly and non-aggressively ''jen'', there are those who are like Wu Yu and are able to resist the sway of rampant illegitimate power[''pa-hu'' 跋扈]. This can be seen. How much more a person who "looking within finds oneself upright"?<br/>
 ○ 楊曰: 非享親報本, 皆祭非其鬼也. 徼福於非其鬼, 非諂而何? 夫氣集義所生也, 見義不爲, 其氣餒矣, 焉得勇? <br/>

@@ 300번째 줄: / 300번째 줄: @@
 ○ 謝曰: 此一段立義雖異, 而意則相循. 隂陽交而有神, 形氣離而有鬼, 知此者爲智, 事此者爲仁, 惟仁智之合者, 可以制祀典. 祀典之意, 可者使人格之, 不使人致死之; 不可者使人遠之, 不使人致生之. 致生之, 故其鬼神, 致死之, 故其鬼不神, 則鬼神之情狀豈不昭昭乎! 若夫不知不仁者, 不足以與此, 亦豈知鬼有不神者乎! 而又當政敎失禮義廢之時, 則非所祭而祭之者, 宜其紛如也. 聖人於此時, 欲驟而語之則無證, 欲秩之以禮則無位, 其憂深思遠之所爲, 以謂儻能知所祭而祭之, 則鬼神之理未爲不明於天下也, 祀典猶不喪也. 蓋鬼神之理不明於天下, 原於非所祭而祭之, 此其所以祈於不諂焉. 知諂爲可恥, 而又能勇於不爲, 庶乎經正矣, 故繼之以見義不爲無勇也. 仁且不武, 蓋有如公子家者, 則知及之而勇不能行者蓋有矣. 然此之所謂見, 亦豈真所謂見哉! 使其如見所好, 則豈不能如父母之愛赤子; 使其如見所讐, 則豈不能如鷹鸇之逐鳥雀. 謂不能爲, 吾不信也. 恂恂仁者有如吳祐<ref>《후한서(後漢書)》 64권 : 후한(後漢)의 오우(吳祐)가 순제(順帝) 때에 교동 후(膠東侯)의 상(相)이 되어 인정(仁政)을 펴며 솔선 수범하니, 이인(吏人)이 감히 속이지 못하였다. 한 번은 색부(嗇夫) 손성(孫性)이 사사로이 백성의 돈을 거두어 옷을 사다가 그 아버지에게 드리니, 아버지가 그것을 받고 노(怒)하여 말하기를, “이와 같은 상관이 있는데 어찌 차마 속일 수 있겠느냐?” 하고는 돌아가서 죄를 자백하도록 재촉하였다. 손성이 부끄럽고 두려운 나머지 관가에 옷[衣]을 가지고 자백하니, 오우가 좌우의 사람을 물리치고 그 까닭을 물었다. 손성이 아버지의 이야기를 자세히 말하자, 오우가 말하기를, “아버지로 인해서 더러운 누명을 감수하니, 이른바 ‘허물을 보면 인(仁)을 안다’는 것이다.” 하고, 돌아가서 그 아버지께 사죄하도록 하였으며, 그 옷은 도로 돌려주었다.</ref>, 而能抗跋扈之威, 此可見矣, 又况於自反而縮者<ref>공손추 하</ref>乎? <br/>
 Thomas W. Selover, ''Hsieh Liang-tso and the Analects of Confucius'', Oxford University Press, 2005, pp110~111 <br/>
-  Hsieh said: [In] this section, even though the meanings of the two parts are different yet in intention they mutually follow. Yin and Yang exchange and there are spirits[shen 神]. Form and ''ch'i''氣(vital energy) separate and there are ghosts(ancestral spirits, ''kuei''鬼). One who knows this is wise; one who attends to this is ''jen''. Only someone[in whom] ''jen'' and wisdom are united can institute sacrificial rites. The intention of the sacrificial rites[is this]: for those[to whom it is] permissible [to offer sacrifice], allow people to approach[''ko''格] them, [and] do not allow people to "treat them as entirely dead." For those [to whom it is]not permissible [to offer sacrifice], allow people to keep them at a distance, [and] do not allow people to "treat them as entirely alive." When treated as entirely alive, their ghosts will be spiritual; when treated as entirely dead, "their ghosts will not be spiritual." Then how could "the situation of ghosts and spirits" not be clear and evident? In the case of those who are neither knowing nor ''jen'', they are not sufficient to participate in this; moreover, how could
+Hsieh said: [In] this section, even though the meanings of the two parts are different yet in intention they mutually follow. Yin and Yang exchange and there are spirits[shen 神]. Form and ''ch'i''氣(vital energy) separate and there are ghosts(ancestral spirits, ''kuei''鬼). One who knows this is wise; one who attends to this is ''jen''. Only someone[in whom] ''jen'' and wisdom are united can institute sacrificial rites. The intention of the sacrificial rites[is this]: for those[to whom it is] permissible [to offer sacrifice], allow people to approach[''ko''格] them, [and] do not allow people to "treat them as entirely dead." For those [to whom it is]not permissible [to offer sacrifice], allow people to keep them at a distance, [and] do not allow people to "treat them as entirely alive." When treated as entirely alive, their ghosts will be spiritual; when treated as entirely dead, "their ghosts will not be spiritual." Then how could "the situation of ghosts and spirits" not be clear and evident? In the case of those who are neither knowing nor ''jen'', they are not sufficient to participate in this; moreover, how could
 they know about there being ghosts which are not spiritual?<br/>
-  Also, at a time when government and education are lost, ritual and rightness abandoned, then no wonder those who sacrifice to what is not to be sacrificed to are so confused. If the Sage at that time abruptly wanted to speak of it, there was no evidence; if he wanted to order it with ritual, [he had] no position. Out of his worry that was deep and his thought that was far-reaching, what was done was to say that if [they were] able to know which ghosts and spirits were to be sacrificed to and sacrifice to them, then the principles of ghosts and spirits would not be unclear to all under Heaven, and the sacrificial rites would still not be lost[''sang''喪]. Indeed, the principle of ghosts and spirits not being clear to the world originally comes from sacrificing to what should not be sacrificed to.<br/>
+Also, at a time when government and education are lost, ritual and rightness abandoned, then no wonder those who sacrifice to what is not to be sacrificed to are so confused. If the Sage at that time abruptly wanted to speak of it, there was no evidence; if he wanted to order it with ritual, [he had] no position. Out of his worry that was deep and his thought that was far-reaching, what was done was to say that if [they were] able to know which ghosts and spirits were to be sacrificed to and sacrifice to them, then the principles of ghosts and spirits would not be unclear to all under Heaven, and the sacrificial rites would still not be lost[''sang''喪]. Indeed, the principle of ghosts and spirits not being clear to the world originally comes from sacrificing to what should not be sacrificed to.<br/>
-  This is the way to pray with respect to not being obsequious thereby. Knowing obsequiousness as shameful, and in addition being able to be brave with regard to not doing so, is very near to constant and correct. Therefore [Confucius] continued it with "Seeing what is right, to leave it undone shows a lack of courage."<br/>
+This is the way to pray with respect to not being obsequious thereby. Knowing obsequiousness as shameful, and in addition being able to be brave with regard to not doing so, is very near to constant and correct. Therefore [Confucius] continued it with "Seeing what is right, to leave it undone shows a lack of courage."<br/>
-  [As for being] ''jen'' and also not warlike, indeed there are such among princely families. Then indeed there are cases of knowing reaching to it, yet courage not being able to act. However, how can what we call "seeing" in this [passage] really be [simply] "seeing"?! If it is like their seeing what they are fond of, then how could [they] not be able to be like parents loving an infant. If it is like seeing what they hate (as an enemy), then how could [they] not be able to be like a hawk or falcon following small sparrows. [If they] say [they] are not able do it, I will not believe it. [As for] those who are calmly and non-aggressively ''jen'', there are those who are like Wu Yu and are able to resist the sway of rampant illegitimate power[''pa-hu'' 跋扈]. This can be seen. How much more a person who "looking within finds oneself upright"?<br/>
+[As for being] ''jen'' and also not warlike, indeed there are such among princely families. Then indeed there are cases of knowing reaching to it, yet courage not being able to act. However, how can what we call "seeing" in this [passage] really be [simply] "seeing"?! If it is like their seeing what they are fond of, then how could [they] not be able to be like parents loving an infant. If it is like seeing what they hate (as an enemy), then how could [they] not be able to be like a hawk or falcon following small sparrows. [If they] say [they] are not able do it, I will not believe it. [As for] those who are calmly and non-aggressively ''jen'', there are those who are like Wu Yu and are able to resist the sway of rampant illegitimate power[''pa-hu'' 跋扈]. This can be seen. How much more a person who "looking within finds oneself upright"?<br/>
 ○ 楊曰: 非享親報本, 皆祭非其鬼也. 徼福於非其鬼, 非諂而何? 夫氣集義所生也, 見義不爲, 其氣餒矣, 焉得勇? <br/>
 ○ 尹曰: 臣聞師程頤曰: 不當祭而祭之, 諂於鬼神也. 時多非禮之祀, 人情狃於習俗. 知義之不可, 而不能止, 蓋無勇耳. <br/>

@@ 295번째 줄: / 295번째 줄: @@
 ==='''二十四章 MB0224'''===
 <big>
-○ 伊川解曰: 不當祭而祭之, 謟乎鬼神也. 時多非禮之祀, 人情狃於習俗. 知義之不可, 而不能止, 蓋無勇耳.  <br/>
+○ 伊川解曰: 不當祭而祭之, 諂乎鬼神也. 時多非禮之祀, 人情狃於習俗. 知義之不可, 而不能止, 蓋無勇耳.  <br/>
-○ 范曰: 非其鬼而祭之, 則是非所事而事之也. 見義不爲者, 所當爲而不爲也. 夫可爲而不爲, 與不可爲而爲, 其失則均. 故祭非其鬼者爲謟. 見義而不爲是無勇也. <br/>
+○ 范曰: 非其鬼而祭之, 則是非所事而事之也. 見義不爲者, 所當爲而不爲也. 夫可爲而不爲, 與不可爲而爲, 其失則均. 故祭非其鬼者爲諂. 見義而不爲是無勇也. <br/>
-○ 呂曰: 謟生於過, 無勇生於不及也. 推是二端, 以明過與不及之害. <br/>
+○ 呂曰: 諂生於過, 無勇生於不及也. 推是二端, 以明過與不及之害. <br/>
-○ 謝曰: 此一段立義雖異, 而意則相循. 隂陽交而有神, 形氣離而有鬼, 知此者爲智, 事此者爲仁, 惟仁智之合者, 可以制祀典. 祀典之意, 可者使人格之, 不使人致死之; 不可者使人遠之, 不使人致生之. 致生之, 故其鬼神, 致死之, 故其鬼不神, 則鬼神之情狀豈不昭昭乎! 若夫不知不仁者, 不足以與此, 亦豈知鬼有不神者乎! 而又當政敎失禮義廢之時, 則非所祭而祭之者, 宜其紛如也. 聖人於此時, 欲驟而語之則無證, 欲秩之以禮則無位, 其憂深思遠之所爲, 以謂儻能知所祭而祭之, 則鬼神之禮未爲不明於天下也, 祀典猶不喪也. 蓋鬼神之理不明於天下, 原於非所祭而祭之, 此其所以祈於不諂焉. 知謟爲可恥, 而又能勇於不爲, 庶乎經正矣, 故繼之以見義不爲無勇也. 仁且不武, 蓋有如公子家者, 則知及之而勇不能行者蓋有矣. 然此之所謂見, 亦豈真所謂見哉! 使其如見所好, 則豈不能如父母之愛赤子; 使其如見所讐, 則豈不能如鷹鸇之逐鳥雀. 謂不能爲, 吾不信也. 恂恂仁者有如吳祐, 而能抗跋扈之威, 此可見矣, 又况於自反而縮者乎? <ref>《후한서(後漢書)》 64권 : 후한(後漢)의 오우(吳祐)가 순제(順帝) 때에 교동 후(膠東侯)의 상(相)이 되어 인정(仁政)을 펴며 솔선 수범하니, 이인(吏人)이 감히 속이지 못하였다. 한 번은 색부(嗇夫) 손성(孫性)이 사사로이 백성의 돈을 거두어 옷을 사다가 그 아버지에게 드리니, 아버지가 그것을 받고 노(怒)하여 말하기를, “이와 같은 상관이 있는데 어찌 차마 속일 수 있겠느냐?” 하고는 돌아가서 죄를 자백하도록 재촉하였다. 손성이 부끄럽고 두려운 나머지 관가에 옷[衣]을 가지고 자백하니, 오우가 좌우의 사람을 물리치고 그 까닭을 물었다. 손성이 아버지의 이야기를 자세히 말하자, 오우가 말하기를, “아버지로 인해서 더러운 누명을 감수하니, 이른바 ‘허물을 보면 인(仁)을 안다’는 것이다.” 하고, 돌아가서 그 아버지께 사죄하도록 하였으며, 그 옷은 도로 돌려주었다.</ref> 而能抗跋扈之威, 此可見矣, 又况於自反而縮者<ref>공손추 하</ref>乎? <br/>
+○ 謝曰: 此一段立義雖異, 而意則相循. 隂陽交而有神, 形氣離而有鬼, 知此者爲智, 事此者爲仁, 惟仁智之合者, 可以制祀典. 祀典之意, 可者使人格之, 不使人致死之; 不可者使人遠之, 不使人致生之. 致生之, 故其鬼神, 致死之, 故其鬼不神, 則鬼神之情狀豈不昭昭乎! 若夫不知不仁者, 不足以與此, 亦豈知鬼有不神者乎! 而又當政敎失禮義廢之時, 則非所祭而祭之者, 宜其紛如也. 聖人於此時, 欲驟而語之則無證, 欲秩之以禮則無位, 其憂深思遠之所爲, 以謂儻能知所祭而祭之, 則鬼神之禮未爲不明於天下也, 祀典猶不喪也. 蓋鬼神之理不明於天下, 原於非所祭而祭之, 此其所以祈於不諂焉. 知諂爲可恥, 而又能勇於不爲, 庶乎經正矣, 故繼之以見義不爲無勇也. 仁且不武, 蓋有如公子家者, 則知及之而勇不能行者蓋有矣. 然此之所謂見, 亦豈真所謂見哉! 使其如見所好, 則豈不能如父母之愛赤子; 使其如見所讐, 則豈不能如鷹鸇之逐鳥雀. 謂不能爲, 吾不信也. 恂恂仁者有如吳祐<ref>《후한서(後漢書)》 64권 : 후한(後漢)의 오우(吳祐)가 순제(順帝) 때에 교동 후(膠東侯)의 상(相)이 되어 인정(仁政)을 펴며 솔선 수범하니, 이인(吏人)이 감히 속이지 못하였다. 한 번은 색부(嗇夫) 손성(孫性)이 사사로이 백성의 돈을 거두어 옷을 사다가 그 아버지에게 드리니, 아버지가 그것을 받고 노(怒)하여 말하기를, “이와 같은 상관이 있는데 어찌 차마 속일 수 있겠느냐?” 하고는 돌아가서 죄를 자백하도록 재촉하였다. 손성이 부끄럽고 두려운 나머지 관가에 옷[衣]을 가지고 자백하니, 오우가 좌우의 사람을 물리치고 그 까닭을 물었다. 손성이 아버지의 이야기를 자세히 말하자, 오우가 말하기를, “아버지로 인해서 더러운 누명을 감수하니, 이른바 ‘허물을 보면 인(仁)을 안다’는 것이다.” 하고, 돌아가서 그 아버지께 사죄하도록 하였으며, 그 옷은 도로 돌려주었다.</ref>, 而能抗跋扈之威, 此可見矣, 又况於自反而縮者乎?  而能抗跋扈之威, 此可見矣, 又况於自反而縮者<ref>공손추 하</ref>乎? <br/>
-○ 楊曰: 非享親報本, 皆祭非其鬼也. 徼福於非其鬼, 非謟而何? 夫氣集義所生也, 見義不爲, 其氣餒矣, 焉得勇? <br/>
+○ 楊曰: 非享親報本, 皆祭非其鬼也. 徼福於非其鬼, 非諂而何? 夫氣集義所生也, 見義不爲, 其氣餒矣, 焉得勇? <br/>
-○ 尹曰: 臣聞師程頤曰: 不當祭而祭之, 謟於鬼神也. 時多非禮之祀, 人情狃於習俗. 知義之不可, 而不能止, 蓋無勇耳. <br/>
+○ 尹曰: 臣聞師程頤曰: 不當祭而祭之, 諂於鬼神也. 時多非禮之祀, 人情狃於習俗. 知義之不可, 而不能止, 蓋無勇耳. <br/>
 ----
 =='''주석''', <small>Footnote</small>==
 <references/>