荀子(순자) 荀況(순황)
중국 주(周)나라 때의 유학자 순자(荀子:荀況)의 사상(思想)을 집록한 책.
처음에는 《손경신서(孫卿新書)》라고 하였다. 현본은 20권 33편으로 되어 있으나 원래 12권 322편이던 것을 한(漢)의 유향(劉向)이 중복을 정리하여 32편으로 만들고, 다시 당(唐)나라 때 양량(楊倞)이 20권 32편으로 개편, 주(注)를 달고 서명을 《손경자(孫卿子)》라 개칭하였다가 후에 《순자》라고 간략히 불리게 되었다. 문헌학적(文獻學的)으로는 편(篇)의 순서에 따라 수신파 전승(修身派傳承)이 6편, 치국파(治國派) 9편, 이론파(理論派) 6편, 나머지는 순자 문인들의 잡록(雜錄)으로 유별할 수 있으며, 내용적으로는 권학(勸學) ·예론(禮論) ·성악론(性惡論)이 중심을 이룬다.
공자(孔子) 이후 맹자(孟子)에 의하여 정비된 유교는 내면적 ·주관적인 입장만이 강화되었으므로 순자는 이에 반대하여 공자의 예(禮)의 사상을 내세워, 제자백가(諸子百家)의 사상을 비판적으로 받아들이면서 객관적 입장에서 유교를 재정비하였다. 먼저 공자나 맹자에서 도덕의 기초를 이루는 것으로 생각되어 온 천(天)의 권위를 부정하고 하늘은 인간의 도덕적 활동과는 아무런 관계도 없는 자연의 천공(天空)에 불과한 것이라 하여 ‘하늘과 사람과의 분리’를 선언하였다. 그것은 자연으로부터의 인간의 독립선언으로서는 귀중한 뜻을 지녔으나 유교의 전체적 역사에서 볼 때는 이단적(異端的)이었다. 독립된 인간의 존엄성은 예에 의해서만 유지되는 것으로, 예는 순자의 경우 성인(聖人)이 정한 사회규범(社會規範)으로 뚜렷한 객관적 형식이었으며, 그에 따르는 것만이 인간의 사회생활에서 질서와 평화가 유지되는 것이라 하였고, 따라서 만물의 영장인 인간의 가치도 발휘된다고 하였다.
인간의 수양(修養)은 맹자와 같이 인간의 심성(心性)을 선(善)으로 보아 그 선을 발전시키는 방향이 아니며 예의 형식에 의하여 외부로부터 후천적으로 쌓아 올리는 것이라 하였다. 즉, ‘인성(人性)은 악(惡)’이며 ‘날 때부터 이(利)를 좋아하고’ ‘질투하고 증오하는’ 것이므로 그대로 방치하면 쟁탈(爭奪)과 살육이 발생하기 때문에 악이라는 본성을 교정(矯正)하는 ‘사법(師法)의 가르침과 예의의 길’인 위(僞:人爲)에 의해서만 치세(治世)를 실현할 수 있다 하여, 여기에서 맹자의 성선설(性善說)에 반대하는 성악설(性惡說)이 태어났다. 송대(宋代) 이후 이 성악설과 천(天) ·인(人) 분리설로 인하여 이단시되어 왔으나 그 논리학이나 인식론을 포함한 사상의 과학적 성격은 한대(漢代) 유교에 크게 기여한 역사적 의의와 함께 높이 평가되어야 한다.
관련 한자어
勞而無功(노이무공) 수고롭기만 하고 공이 없다. 정명편
人生不能無群(인생불능무군) 사람은 태어날 때부터 여럿이서 모여살 수 밖에 없다.
靑出於藍(청출어람) 쪽에서 뽑아낸 푸른 물감이 쪽보다 더 푸르다는 뜻으로 제자가 스승보다 나음을 이르는 말．勸學篇(권학편)
孫子 (The Art of War) 孫武 (Sun Wu)
孫子 (The Art of War) 孫武 (Sun Wu)
The Art of War is an ancient Chinese military treatise attributed to Sun Tzu (also referred to as "Sun Wu" and "Sunzi"),[1] a high-ranking military general, strategist and tactician, and it was believed to have been compiled during the late Spring and Autumn period or early Warring States period.[2] The text is composed of 13 chapters, each of which is devoted to one aspect of warfare. It is commonly known to be the definitive work on military strategy and tactics of its time. It has been the most famous and influential of China's Seven Military Classics, and: "for the last two thousand years it remained the most important military treatise in Asia, where even the common people knew it by name."[3] It has had an influence on Eastern and Western military thinking, business tactics, legal strategy and beyond.
The book was first translated into the French language in 1772 by French Jesuit Jean Joseph Marie Amiot and a partial translation into English was attempted by British officer Everard Ferguson Calthrop in 1905. The first annotated English language translation was completed and published by Lionel Giles in 1910.[4] Leaders as diverse as Mao Zedong, General Vo Nguyen Giap, Baron Antoine-Henri Jomini, General Douglas MacArthur and leaders of Imperial Japan have drawn inspiration from the work.
Quotations
Chinese
Verses from the book occur in modern daily Chinese idioms and phrases, such as the last verse of Chapter 3:
故曰：知彼知己，百戰不殆；不知彼而知己，一勝一負；不知彼，不知己，每戰必殆。
So it is said that if you know your enemies and know yourself, you can win a hundred battles without a single loss.
If you only know yourself, but not your opponent, you may win or may lose.
If you know neither yourself nor your enemy, you will always endanger yourself.
This has been more tersely interpreted and condensed into the Chinese modern proverb:
知己知彼，百戰不殆。
If you know both yourself and your enemy, you can win numerous (literally, "a hundred") battles without jeopardy.
English
Common examples can also be found in English use, such as verse 18 in Chapter 1:
兵者，詭道也。故能而示之不能，用而示之不用，近而示之遠，遠而示之近
All warfare is based on deception. Hence, when we are able to attack, we must seem unable; when using our forces, we must appear inactive; when we are near, we must make the enemy believe we are far away; when far away, we must make him believe we are near.
This has been abbreviated to its most basic form and condensed into the English modern proverb:
All warfare is based on deception.
Notes
[1]^ "Zi" (子; "Tzu" in Wade-Giles transliteration) was used as a suffix for the family name of a respectable man in ancient Chinese culture. It is a rough equivalent to "Sir" and is commonly translated into English as "Master".
[2]^ a b c Griffith, Samuel B. The Illustrated Art of War. 2005. Oxford University Press. p. 17, 141-143.
[3]^ Sawyer, Ralph D. The Seven Military Classics of Ancient China. New York: Basic Books. 2007. p. 149.
[4]^ a b Giles, Lionel The Art of War by Sun Tzu - Special Edition. Special Edition Books. 2007. p. 62.
http://en.wikipedia.org/wiki/The_Art_of_War
The Art of War is an ancient Chinese military treatise attributed to Sun Tzu (also referred to as "Sun Wu" and "Sunzi"),[1] a high-ranking military general, strategist and tactician, and it was believed to have been compiled during the late Spring and Autumn period or early Warring States period.[2] The text is composed of 13 chapters, each of which is devoted to one aspect of warfare. It is commonly known to be the definitive work on military strategy and tactics of its time. It has been the most famous and influential of China's Seven Military Classics, and: "for the last two thousand years it remained the most important military treatise in Asia, where even the common people knew it by name."[3] It has had an influence on Eastern and Western military thinking, business tactics, legal strategy and beyond.
The book was first translated into the French language in 1772 by French Jesuit Jean Joseph Marie Amiot and a partial translation into English was attempted by British officer Everard Ferguson Calthrop in 1905. The first annotated English language translation was completed and published by Lionel Giles in 1910.[4] Leaders as diverse as Mao Zedong, General Vo Nguyen Giap, Baron Antoine-Henri Jomini, General Douglas MacArthur and leaders of Imperial Japan have drawn inspiration from the work.
Quotations
Chinese
Verses from the book occur in modern daily Chinese idioms and phrases, such as the last verse of Chapter 3:
故曰：知彼知己，百戰不殆；不知彼而知己，一勝一負；不知彼，不知己，每戰必殆。
So it is said that if you know your enemies and know yourself, you can win a hundred battles without a single loss.
If you only know yourself, but not your opponent, you may win or may lose.
If you know neither yourself nor your enemy, you will always endanger yourself.
This has been more tersely interpreted and condensed into the Chinese modern proverb:
知己知彼，百戰不殆。
If you know both yourself and your enemy, you can win numerous (literally, "a hundred") battles without jeopardy.
English
Common examples can also be found in English use, such as verse 18 in Chapter 1:
兵者，詭道也。故能而示之不能，用而示之不用，近而示之遠，遠而示之近
All warfare is based on deception. Hence, when we are able to attack, we must seem unable; when using our forces, we must appear inactive; when we are near, we must make the enemy believe we are far away; when far away, we must make him believe we are near.
This has been abbreviated to its most basic form and condensed into the English modern proverb:
All warfare is based on deception.
Notes
[1]^ "Zi" (子; "Tzu" in Wade-Giles transliteration) was used as a suffix for the family name of a respectable man in ancient Chinese culture. It is a rough equivalent to "Sir" and is commonly translated into English as "Master".
[2]^ a b c Griffith, Samuel B. The Illustrated Art of War. 2005. Oxford University Press. p. 17, 141-143.
[3]^ Sawyer, Ralph D. The Seven Military Classics of Ancient China. New York: Basic Books. 2007. p. 149.
[4]^ a b Giles, Lionel The Art of War by Sun Tzu - Special Edition. Special Edition Books. 2007. p. 62.
http://en.wikipedia.org/wiki/The_Art_of_War
宋史 (송사) 428
宋史(송사)
脫脫[토크토] 등
卷四百二十八 列傳第一百八十七 道學二（程氏門人）
劉絢
劉絢字質夫，常山人。以蔭為壽安主簿、長子令，督公家逋賦，不假鞭撲而集。歲大旱，府遣吏視傷所，蠲財什二，絢力爭不得，封還其楬，請易之。富弼歎曰：「真縣令也。」元祐初，韓維薦其經明行修，為京兆府教授。王巖叟、朱光庭又薦為太學博士，卒於官。絢力學不倦，最明於《春秋》。程顥每為人言：「他人之學，敏則有矣，未易保也，若絢者，吾無疑焉。」
脫脫[토크토] 등
卷四百二十八 列傳第一百八十七 道學二（程氏門人）
劉絢
劉絢字質夫，常山人。以蔭為壽安主簿、長子令，督公家逋賦，不假鞭撲而集。歲大旱，府遣吏視傷所，蠲財什二，絢力爭不得，封還其楬，請易之。富弼歎曰：「真縣令也。」元祐初，韓維薦其經明行修，為京兆府教授。王巖叟、朱光庭又薦為太學博士，卒於官。絢力學不倦，最明於《春秋》。程顥每為人言：「他人之學，敏則有矣，未易保也，若絢者，吾無疑焉。」
宋史 (송사) 365
宋史(송사)
脫脫[토크토] 등
卷三百六十五 列傳第一百二十四
岳飛
维基百科條目︰ 岳飛岳飛字鵬舉，相州湯陰人。世力農。父和，能節食以濟饑者。有耕侵其地，割而與之；貰其財者不責償。飛生時，有大禽若鵠，飛鳴室上，因以為名。未彌月，河決內黃，水暴至，母姚抱飛坐甕中，衝濤及岸得免，人異之。
脫脫[토크토] 등
卷三百六十五 列傳第一百二十四
岳飛
维基百科條目︰ 岳飛岳飛字鵬舉，相州湯陰人。世力農。父和，能節食以濟饑者。有耕侵其地，割而與之；貰其財者不責償。飛生時，有大禽若鵠，飛鳴室上，因以為名。未彌月，河決內黃，水暴至，母姚抱飛坐甕中，衝濤及岸得免，人異之。
宋書 (송서) 沈約 (심약)
宋書(송서) 沈約(심약)
異名: 宋书(sòngshū)
구분: 역사서
저자: 심약(沈約)
시대: 중국 남북조시대(487년)
중국 남조(南朝) 송(宋,420∼479)의 정사(正史).
異名: 宋书(sòngshū)
구분: 역사서
저자: 심약(沈約)
시대: 중국 남북조시대(487년)
중국 남조(南朝) 송(宋,420∼479)의 정사(正史).
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