Frases de Mencio

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Mencio

Data de nascimento: 372 a.C.
Data de falecimento: 289 a.C.
Outros nomes: Meng-C' Lat. Mencius

Mêncio , pseudônimo de Ji Mèngkē , foi um filósofo chinês, o mais eminente seguidor do confucionismo depois de Confúcio e verdadeiro sábio. O termo também pode ser uma referência ao livro que reúne seus pensamentos. Wikipedia

Obras

Mencius
Mencio

„Aquele que é verdadeiramente bom não possui inimigos.“

—  Mencio, livro Mencius

Fonte: Mengzi, 1A.5. Traduzido do inglês para o português a partir de: GARDNER, Daniel. The Four Books. The basic teachings of the later Confucian tradition, Indianápolis: Hackett, 2007. p. 55.

„O grande homem é aquele que não perde o coração de criança.“

—  Mencio

citado em "Citações da Cultura Universal‎" - Página 235, de Alberto J. G. Villamarín, Editora AGE Ltda, 2002, ISBN 8574970891, 9788574970899

„Having these Four Beginnings, but saying that they cannot develop them is to destroy themselves.“

—  Mencius

2A:6, as translated by Wing-tsit Chan in A Source Book in Chinese Philosophy (1963), p. 65
Variant translation: The sense of compassion is the beginning of benevolence; the sense of shame the beginning of righteousness; the sense of modesty the beginning of decorum; the sense of right and wrong the beginning of wisdom. Man possesses these four beginnings just as he possesses four limbs. Anyone possessing these four and saying that he can not do what is required of him is abasing himself.
Contexto: The feeling of commiseration is the beginning of humanity; the feeling of shame and dislike is the beginning of righteousness; the feeling of deference and compliance is the beginning of propriety; and the feeling of right or wrong is the beginning of wisdom.
Men have these Four Beginnings just as they have their four limbs. Having these Four Beginnings, but saying that they cannot develop them is to destroy themselves.

„Why must your Majesty use that word 'profit'? What I am provided with, are counsels to benevolence and righteousness, and these are my only topics.“

—  Mencius

Book 1, part 1, as translated by James Legge in The Life and Works of Mencius (1875), p. 124<!--. Variant translation:
Once [Mencius] visited a king, and the king asked him, "Old teacher, how can my country profit from your presence?" Mencius immediately replied, "Why do you speak of profit, sire? Isn't there also the sense of mercy and the sense of right?"
As translated by Lin Yutang in From Pagan to Christian (1959), p. 90-->
Contexto: Mencius went to see King Huei of Liang. The king said, "Venerable sir, since you have not counted it far to come here, a distance of a thousand li, may I presume that you are provided with counsels to profit my kingdom?" Mencius replied, "Why must your Majesty use that word 'profit'? What I am provided with, are counsels to benevolence and righteousness, and these are my only topics."

„He who outrages benevolence is called a ruffian: he who outrages righteousness is called a villain.“

—  Mencius

1B:8, In relation to righteousness and the overthrow of the tyrannous King Zhou of Shang, as translated in China (1904) by Sir Robert Kennaway Douglas, p. 8
Variant translations:
The ruffian and the villain we call a mere fellow. I have heard of killing the fellow Chou; I have not heard of killing a king.
As translated in Free China Review, Vol. 5 (1955)
I have merely heard of killing a villain Zhou, but I have not heard of murdering the ruler.
1B:8 as translated by Wing-tsit Chan in A Source Book in Chinese Philosophy (1963), p. 78
Contexto: He who outrages benevolence is called a ruffian: he who outrages righteousness is called a villain. I have heard of the cutting off of the villain Chow, but I have not heard of the putting of a ruler to death.

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„The feeling of commiseration is the beginning of humanity“

—  Mencius

2A:6, as translated by Wing-tsit Chan in A Source Book in Chinese Philosophy (1963), p. 65
Variant translation: The sense of compassion is the beginning of benevolence; the sense of shame the beginning of righteousness; the sense of modesty the beginning of decorum; the sense of right and wrong the beginning of wisdom. Man possesses these four beginnings just as he possesses four limbs. Anyone possessing these four and saying that he can not do what is required of him is abasing himself.
Contexto: The feeling of commiseration is the beginning of humanity; the feeling of shame and dislike is the beginning of righteousness; the feeling of deference and compliance is the beginning of propriety; and the feeling of right or wrong is the beginning of wisdom.
Men have these Four Beginnings just as they have their four limbs. Having these Four Beginnings, but saying that they cannot develop them is to destroy themselves.

„Of the first importance are the people, next comes the good of land and grains, and of the least importance is the ruler.“

—  Mencius

7B:14. Variant translation: The people are the most important ... and the ruler is the least important.

The people are the most important element in a nation; the spirits of the land and grain come next; the sovereign counts for the least. note: Most precious are the people; next come the spirits of land and grain; and last, the princes. note: The people are the most important ... and the ruler is the least important.
Original: (zh) 民为贵,社稷次之,君为轻。

„Sincerity is the way of Heaven“

—  Mencius

Book 4, part 1, 12
Original: (zh_Hant) 是故誠者,天之道也

„The way of learning is none other than finding the lost mind.“

—  Mencius

6A:11, as translated by Wing-tsit Chan in A Source Book in Chinese Philosophy (1963), p. 58

„He who exerts his mind to the utmost knows his nature.“

—  Mencius

7A:1, as translated by Wing-tsit Chan in A Source Book in Chinese Philosophy (1963), p. 62

„The great man is the one who does not lose his child's heart.“

—  Mencius

Book 4, pt. 2, v. 12
Variant translations by Lin Yutang:
A great man is one who has not lost the child's heart.
A great man is he who has not lost the heart of a child.
Original: (zh-CN) 大人者,不失其赤子之心者也

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