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Explores right timing and the humanities of rulership within the paintings that encouraged China's first emperor.
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Additional resources for Timing and Rulership in Master Lu's Spring and Autumn Annals (Lushi Chunqiu): Lushi Chunqiu (S U N Y Series in Chinese Philosophy and Culture)
Sample text
The root of all affairs must begin with ordering one’s own self. . The one who can daily renew his vital-force and life-breath (jingqi), completely expel the depraved life-breath in order to live out his natural years is called a zhenren (sublime or genuine person). Conceptions of Xing A 39 Therefore, the one who desires to gain victory over others must gain victory over himself þrst. The one who wishes to evaluate others must evaluate himself þrst. 44 “Impartiality” and “avoiding self-centered desires” can be appreciated by understanding the ruler’s self-integration.
31 The organically based social and political root of most pre-Qin, especially rujia, and daojia, philosophy is represented in this passage. Water has no conscious control over its tendency to be clear. Once soil muddies the water, it cannot take action to clarify itself, and yet by doing nothing, that is, by being natural either ÿowing downward or stagnating, the dirt will settle out—the water becomes clear again. However, humans have some control over the development of their character by self-cultivation.
They reside among the living and are contacted and revered through the rites and oracles. 56 With increased and more complex economic and military contacts with other peoples, the historical, this-worldly perspective of the Shang was modiþed in the Zhou with a plurality of ancestral lineages, possibly drawing on the various clan ancestor cults. Although the culture heros, Yao, Shun, Yu, and Tang, are described as superhuman and inventing the artifacts of culture, they and their accomplishments are presented as natural historical events.