Sui critical error sacred 2 win 7

sui critical error sacred 2 win 7

Dr. CHAN Po Lin, Pauline. Associate Head (Teaching & Learning)/Senior Lecturer I. (852) 2948 6620 [email protected] Dr. CHAN Po Lin. Academic and Teaching Staff · Dr CHEN Yuan, David · Dr CHIM Ho Yeung, Hastings · Prof CHIU Ming Ming · Ms CHOW Wing Sze, Emily · Dr CHUNG Yin Han, Eva · Dr DATU Jesus. sale 124350 registered 124316 christmas 124208 herself 124175 hired 124057 importance 124051 failure 124022 serious 123952 target 123947 sri 123882 heat.

Apologise, but: Sui critical error sacred 2 win 7

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ENCYCLICAL LETTER
FIDES ET RATIO
OF THE SUPREME PONTIFF
JOHN PAUL II
TO THE BISHOPS
OF THE CATHOLIC CHURCH
ON THE RELATIONSHIP
BETWEEN FAITH AND REASON

 

Blessing

My Venerable Brother Bishops,
Health and the Apostolic Blessing!

Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth—in a word, to know himself—so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves (cf. Ex 33:18; Ps 27:8-9; 63:2-3; Jn 14:8; 1 Jn 3:2).

INTRODUCTION - “KNOW YOURSELF”

1. In both East and West, we may trace a journey which has led humanity down the centuries to meet and engage truth more and more deeply. It is a journey which has unfolded—as it must—within the horizon of personal self-consciousness: the more human beings know reality and the world, the more they know themselves in their uniqueness, with the question of the meaning of things and of their very existence becoming ever more pressing. This is why all that is the object of our knowledge becomes a part of our life. The admonition Know yourself was carved on the temple portal at Delphi, as testimony to a basic truth to be adopted as a minimal norm by those who seek to set themselves apart from the rest of creation as “human beings”, that is as those who “know themselves”.

Moreover, a cursory glance at ancient history shows clearly how in different parts of the world, with their different cultures, there arise at the same time the fundamental questions which pervade human life: Who am I? Where have I come from and where am I going? Why is there evil? What sui critical error sacred 2 win 7 there after this life? These are the questions which we find in the sacred writings of Israel, as also in the Veda and the Avesta; we find them in the writings of Confucius and Lao-Tze, and in the preaching of Tirthankara and Buddha; they appear in the poetry of Homer and in the tragedies of Euripides and Sophocles, as they do in the philosophical writings of Plato and Aristotle. They are questions which have their common source in the quest for meaning which has always compelled the human heart. In fact, the answer given to these questions decides the direction which people seek to give to their lives.

2. The Sui critical error sacred 2 win 7 is no stranger to this journey of discovery, nor could she ever be. From the moment when, through the Paschal Mystery, she received the gift of the ultimate truth about human life, the Church has made her pilgrim way along the paths of the world to proclaim that Jesus Christ is “the way, and the truth, and the life” (Jn 14:6). It is her duty to serve humanity in different ways, but one way in particular imposes a responsibility of a quite special kind: the diakonia of the truth.1 This mission on the one hand makes the believing community a partner in humanity's shared struggle to arrive at truth; 2 and on the other hand it obliges the believing community to proclaim the certitudes arrived at, albeit with a sense that every truth attained is but a step towards that fullness of truth which will appear with the final Revelation of God: “For now we see in a mirror dimly, sui critical error sacred 2 win 7, but then face to face. Now I know in part; then I shall understand fully” (1 Cor 13:12).

3. Men and women have at their disposal an array of resources for generating greater knowledge of truth so that their lives may be ever more human. Among these is philosophy, which is directly concerned with asking the question of life's meaning and sketching an answer to it. Philosophy emerges, then, as one of noblest of human tasks. According to its Greek etymology, the term philosophy means “love of wisdom”. Born and nurtured when the human being first asked questions about the reason for things and their purpose, philosophy shows in different modes and forms that the desire for truth is part of human nature itself. It is an innate property of human reason to ask why things are as they are, even though the answers which gradually emerge are set within a horizon which reveals how the different human cultures are complementary.

Philosophy's powerful influence on the formation and development of the cultures of the West should not obscure the influence it has also had upon the ways of understanding existence found in the East. Every people has its own native and seminal wisdom which, sui critical error sacred 2 win 7, as a true cultural treasure, tends to find voice and develop in forms which are genuinely philosophical. One example of this is the basic form of philosophical knowledge which is evident to this day in the postulates which inspire national and international legal systems in regulating the life of society.

4. Nonetheless, it is true that a single term conceals a variety of meanings. Hence the need for a preliminary clarification. Driven sui critical error sacred 2 win 7 the desire to discover the ultimate truth of existence, human beings seek to acquire those universal elements of knowledge which enable them to understand themselves better and to advance in their own self-realization. These fundamental elements of knowledge spring from the wonder awakened in them by the contemplation of creation: human beings are astonished to discover themselves as part of the world, in a relationship with others like them, all sharing a common destiny. Here begins, then, the journey which will lead them to discover ever new frontiers of knowledge. Without wonder, men and women would lapse into deadening routine and little by little would become incapable of a life which is genuinely personal.

Through philosophy's work, the ability to speculate which is proper to the human intellect produces a rigorous mode of thought; and then in turn, through the logical coherence of the affirmations made and the organic unity of their content, it produces a systematic body of knowledge, sui critical error sacred 2 win 7. In different cultural contexts and at different times, this process has yielded results which have produced genuine systems of thought. Yet often enough in history this has brought with it the temptation to identify one single stream with the whole of philosophy. In such cases, we are clearly dealing with a “philosophical pride” which seeks to present its own partial and imperfect view as the complete reading of all reality. In effect, every philosophical system, while it should always be respected in its wholeness, without any instrumentalization, must still recognize the primacy of philosophical enquiry, from which it stems and which it ought loyally to serve.

Although times change and knowledge increases, it is possible to discern a core of philosophical insight within the history of thought sui critical error sacred 2 win 7 a whole. Consider, for example, the principles of non-contradiction, finality and causality, as well as the concept of the person as a free and intelligent subject, with the capacity to know God, truth and goodness. Consider as well certain fundamental moral norms which are shared by all. These are among the indications that, beyond different schools of thought, there exists a body of knowledge which may be judged a kind of spiritual heritage of humanity. It is as if we had come upon an implicit philosophy, as a result of which all feel that they possess these principles, albeit in a general and unreflective way. Precisely because it is shared in some measure by all, this knowledge should serve as a kind of reference-point for the different philosophical schools. Once reason successfully intuits and formulates the first universal principles of being and correctly draws from them conclusions which are coherent both logically and ethically, then it may be called right reason or, as the ancients called it, orthós logos, recta ratio.

5. On her part, the Church cannot but set great value upon reason's drive to attain goals which render people's lives ever more worthy. She sees in philosophy the way to come to know fundamental truths about human life. At the same time, the Church considers philosophy an indispensable help for a deeper understanding of faith and for communicating the truth of the Gospel to those who do not yet know it.

Therefore, following upon similar initiatives by my Predecessors, I wish to reflect upon this special activity of human reason. I judge it necessary to do so because, at the present time in particular, the search for ultimate truth seems often to be neglected. Modern philosophy clearly has the great merit of focusing attention upon man. From this starting-point, human reason with its many questions has developed further its yearning to know more and to know it ever more deeply. Complex systems of thought have thus been built, yielding results in the different fields of knowledge and fostering the development of culture and history. Anthropology, logic, the natural sciences, history, linguistics and so forth—the whole universe of knowledge has been involved in one way or another. Yet the positive results achieved must not obscure the fact that reason, in its one-sided concern to investigate human subjectivity, seems to have forgotten that men and women are always called to direct their steps towards a truth which transcends them. Sundered from that truth, individuals are at the mercy of caprice, and their state as person ends up being judged by pragmatic criteria based essentially upon experimental data, in the mistaken belief that technology must dominate all. It has happened therefore that reason, rather than voicing the human orientation towards truth, has wilted under the weight of so much knowledge and little by little has lost the capacity to lift its gaze to the heights, not daring to rise to the truth of being. Abandoning the investigation of being, modern philosophical research has concentrated instead upon human knowing. Rather than make use of the human capacity to know the truth, modern philosophy has preferred to accentuate the ways in which this capacity is limited and conditioned.

This has given rise to different forms of agnosticism and relativism which have led philosophical research to lose its way in the shifting sands of widespread scepticism. Recent times have seen the rise to prominence of various doctrines which tend to devalue even the truths which had been judged certain. A legitimate plurality of positions has yielded to an undifferentiated pluralism, based upon the assumption that all positions are equally valid, which is one of today's most widespread symptoms of the lack of confidence in truth. Even certain conceptions of life coming from the East betray this lack of confidence, denying truth its exclusive character and assuming that truth reveals itself equally in different doctrines, even if they contradict one another. On this understanding, everything is reduced to opinion; and there is a sense of being adrift. While, on the one hand, philosophical thinking has succeeded in coming closer sui critical error sacred 2 win 7 the reality of human life and its forms of expression, it has also tended to pursue issues—existential, hermeneutical or linguistic—which ignore the radical question of the truth about personal existence, about being and about God. Hence we see among the men and women of our time, sui critical error sacred 2 win 7, and not just in some philosophers, attitudes of widespread distrust of the human being's great capacity for knowledge, sui critical error sacred 2 win 7. With a false modesty, people rest content with partial and provisional truths, no longer seeking to ask radical questions about the meaning and ultimate foundation of human, personal and social existence. In short, the hope that philosophy might be able to provide definitive answers to these questions has dwindled.

6. Sure sui critical error sacred 2 win 7 her competence as the bearer of the Revelation of Jesus Christ, the Church reaffirms the sui critical error sacred 2 win 7 to reflect upon truth. This is why I have decided to address you, my venerable Brother Bishops, with whom I share the mission of “proclaiming the truth openly” (2 Cor 4:2), as also theologians and philosophers whose duty it is to explore the different aspects of truth, and all those who are searching; and I do so in order to offer some reflections on the path which leads to true wisdom, so that those who love truth may take the sure path leading to it and so find rest from their labours and joy for their spirit.

I feel impelled to undertake this task above all because of the Second Vatican Council's insistence that the Bishops are “witnesses of divine and catholic truth”.3 To bear sui critical error sacred 2 win 7 to the truth is therefore a task entrusted to us Bishops; we cannot renounce this task without failing in the ministry which we have received. In reaffirming the truth of faith, we can both restore to our contemporaries a genuine trust in their capacity to know and challenge philosophy to recover and develop its own full dignity.

There is a further reason why I write these reflections. In my Encyclical Letter Veritatis Splendor, I drew attention to “certain fundamental truths of Catholic doctrine which, in the present circumstances, risk being distorted or denied”.4 In the present Letter, I wish to pursue that reflection by concentrating on the theme of truth itself and on its foundation in relation to faith. For it is undeniable that this time of rapid and complex change can leave especially the younger generation, to whom the future belongs and on whom it depends, with a sense that they have no valid points of reference. The need for a foundation for personal and communal life becomes all the more pressing at a time when we are faced with the patent inadequacy of perspectives in which the ephemeral is affirmed as a value and the possibility of discovering the real meaning of life is cast into doubt. This is why many people stumble through life to the very edge of the abyss without knowing where they are going. At times, this happens because those whose vocation it is to give cultural expression to their thinking no longer look to truth, preferring quick success to the toil of patient enquiry into what makes life worth living. With its enduring appeal to the search for truth, philosophy has the great responsibility of forming thought and sui critical error sacred 2 win 7 and now it must strive resolutely to recover its original vocation. This is why I have felt both the need and the duty to address this theme so that, on the threshold of the third millennium of the Christian era, humanity may come to a clearer sense of the great resources with which it has been endowed and may commit itself with renewed courage to implement the plan of salvation of which its history is part.

CHAPTER I - THE REVELATION OF GOD'S WISDOM

 

Jesus, revealer of the Father

7. Underlying all the Church's thinking is the awareness that sui critical error sacred 2 win 7 is the bearer of a message which has its origin in God himself (cf. 2 Cor 4:1-2). The knowledge which the Church offers to man has its origin not in any speculation of her own, however sublime, but in the word of God which she has received in faith (cf. 1 Th 2:13). At the origin of our life of faith there is an encounter, unique in kind, which discloses a mystery hidden for long ages (cf. 1 Cor 2:7; Rom 16:25-26) but which is now revealed: “In his goodness and wisdom, God chose to reveal himself and to make known to us the hidden purpose of his will (cf. Eph 1:9), by sui critical error sacred 2 win 7, through Sui critical error sacred 2 win 7, the Word made flesh, man has access to the Father in the Holy Spirit and comes to share in the divine nature”.5 This initiative is utterly gratuitous, moving from God to men and women in order to bring them to salvation. As the source of love, God desires to make himself known; and the knowledge which the human being has of God perfects all that the human mind can know of the meaning of life.

8. Restating almost to the letter the teaching of the First Vatican Council's Constitution Dei Filius, and taking into account the principles set out by the Council of Trent, the Second Vatican Council's Constitution Dei Verbum pursued the age-old journey of understanding faith, reflecting on Revelation in the light of the teaching of Scripture and of the entire Patristic tradition. At the First Vatican Council, the Fathers had stressed the supernatural character of God's Revelation. On the basis of mistaken and very widespread assertions, the rationalist critique of the time attacked faith and denied the possibility of any knowledge which was not the fruit of reason's natural capacities. This obliged the Council to reaffirm emphatically that there exists a knowledge which is peculiar to faith, surpassing the knowledge proper to human reason, sui critical error sacred 2 win 7, which nevertheless by its nature can discover the Creator. This knowledge expresses a truth based upon the very fact of God who reveals himself, a truth which is most certain, since God neither deceives nor wishes to deceive.6

9. The First Vatican Sui critical error sacred 2 win 7 teaches, then, that the truth attained by philosophy and the truth of Revelation are neither identical nor mutually exclusive: “There exists a twofold order of knowledge, distinct not only as regards their source, but also as regards their object. With regard to the source, because we know in one by natural reason, in the other by divine sui critical error sacred 2 win 7. With regard to the object, because besides those things which natural reason can attain, there are proposed for our belief mysteries hidden in God which, unless they are divinely revealed, cannot be known”.7 Based upon God's testimony and enjoying the supernatural assistance of grace, faith is of an order other than philosophical knowledge which depends upon sense perception and experience and which advances by the light of the intellect alone. Philosophy and the sciences function within the order of natural reason; while faith, enlightened and guided by the Spirit, recognizes in the message of salvation the “fullness of grace and truth” (cf. Jn 1:14) which God has willed to reveal in history and definitively through his Son, Jesus Christ (cf. 1 Jn 5:9; Jn 5:31-32).

10. Contemplating Jesus as revealer, the Fathers of the Second Vatican Council stressed the salvific character of God's Revelation in history, describing it in these terms: “In this Revelation, the invisible God (cf. Col 1:15; 1 Tim 1:17), out of the abundance of his love speaks to men and women as friends (cf. Ex 33:11; Jn 15:14-15) and lives among them (cf. Bar 3:38), so that he may invite and take them into communion with himself. This plan of Revelation is realized by deeds and words having an inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them. By this Revelation, then, the deepest truth about God and human salvation is made clear to us in Christ, who is the mediator and at the same time the fullness of all Revelation”.8

11. God's Revelation is therefore immersed in time and history. Jesus Christ took flesh in the “fullness of time” (Gal 4:4); and two thousand years later, I feel bound to restate forcefully that “in Christianity time has a fundamental importance”.9 It is within time that the whole work of creation and salvation comes to light; and it emerges clearly above all that, with the Incarnation of the Son of God, our life is even now a foretaste of the fulfilment of time which is to come (cf. Heb 1:2).

The truth about himself and his life which God has entrusted to humanity is immersed therefore in time and history; and it was declared once and for all in the mystery of Jesus of Nazareth. The Constitution Dei Verbum puts it sui critical error sacred 2 win 7 “After speaking in many places and varied ways through the prophets, God 'last of all in these days has spoken to us by his Son' (Heb 1:1-2). For he sent his Son, the eternal Word who enlightens all people, so that he might dwell among them and tell them the innermost realities about God (cf. Jn 1:1-18). Jesus Christ, the Word made flesh, sui critical error sacred 2 win 7, sent as 'a human being to human beings', 'speaks the words of God' (Jn 3:34), and completes the work of salvation which his Father gave him to do (cf. Jn 5:36; 17:4). To see Jesus is to see his Father (Jn 14:9). For this reason, Jesus perfected Revelation by fulfilling it through his whole work of making himself present and manifesting himself: through his words and deeds, his signs and wonders, but especially though his death and glorious Resurrection from the dead and finally his sending of the Spirit of truth”.10

For the People of God, therefore, history becomes a path to be followed to the end, so that by the unceasing action of the Holy Spirit (cf. Jn 16:13) the contents of revealed truth may find their full expression. This is the teaching of the Constitution Dei Verbum when it states that “as the centuries succeed one another, the Church constantly progresses towards the fullness of divine truth, until the words of God reach their complete fulfilment in her”.11

12. History therefore becomes the arena where we see what God does for humanity. God comes to us in the things we know best and can verify most easily, the things of our everyday life, apart from which we cannot understand ourselves.

In the Incarnation of the Son of God we see forged the enduring and definitive synthesis which the human mind of itself could not even have imagined: the Eternal enters time, the Whole lies hidden in the part, God takes on a human face. The truth communicated in Christ's Revelation is therefore no longer confined to a particular place or culture, but is offered to every man and woman who would welcome it as quicktime broadcaster error word which is the absolutely valid source of meaning for human life. Now, in Christ, all have access to the Father, since by his Death and Resurrection Christ has bestowed the divine life which the first Adam had refused (cf. Rom 5:12-15), sui critical error sacred 2 win 7. Through this Revelation, men and women are offered the ultimate truth about their own life and about the goal of history. As the Constitution Gaudium et Spes puts it, “only in the mystery of the incarnate Word does the mystery of man take on light”.12 Seen in any other terms, the mystery of personal existence remains an insoluble riddle. Where might the human being seek the answer to dramatic questions such as pain, the suffering of the innocent and death, if not in the light streaming from the mystery of Christ's Passion, Death and Resurrection?

Reason before the mystery

13. It should nonetheless be kept in mind that Revelation remains charged with mystery. It is true that Jesus, with his entire life, revealed the countenance of the Father, for he came to teach the secret things of God.13 But our vision of the face of God is always fragmentary and impaired by the limits of our understanding, sui critical error sacred 2 win 7. Faith alone makes it possible to penetrate the mystery in a way that allows us to understand it coherently.

The Council teaches that “the obedience of faith must be given to God who reveals himself”.14 This brief but dense statement points to a fundamental truth of Christianity. Faith is said first to be an obedient response to God. This implies that God be acknowledged in his divinity, transcendence and supreme freedom. By the authority of his absolute transcendence, God who makes himself known is also the source of the credibility of what he reveals. By faith, men and women give their assent to this divine testimony. This means that they acknowledge fully and integrally the truth of what is revealed because it is God himself who is the guarantor of that truth. They can make no claim upon this truth which comes to them as gift and which, set within the context of interpersonal communication, urges reason to be open to it and to embrace its profound meaning. This is why the Church has always considered the act of entrusting oneself to God to be a moment of fundamental decision which engages the whole person. In that act, the intellect and the will display their spiritual nature, enabling the sui critical error sacred 2 win 7 to act in a way which realizes personal freedom to the full.15 It is not just that freedom is part of the act of faith: it is absolutely required. Indeed, it is faith that allows individuals to give consummate expression to their own freedom. Put differently, freedom is not realized in decisions made against God. For how could it be an exercise of true freedom to refuse to be open to the very reality which enables our self-realization? Men and women can accomplish no more important act in their lives than the act of faith; it is here that freedom reaches the certainty of truth and chooses to live in that truth.

To assist reason in its effort to understand the mystery there are the signs which Revelation itself presents. These serve to lead the search for truth to new depths, enabling the mind in its autonomous exploration to penetrate within the mystery by use of reason's own methods, of which it is rightly jealous. Yet these signs also urge reason to look beyond their status as signs in order to grasp the deeper meaning which they bear. They contain a hidden truth to which the mind is drawn and which it cannot ignore without destroying the very signs which it is given.

In a sense, then, we return to the sacramental character of Revelation and especially to the sign of the Eucharist, in which the indissoluble unity between the signifier and signified makes it possible to grasp the depths of the mystery. In the Eucharist, Christ is truly present and alive, working through his Spirit; yet, as Saint Thomas said so well, “what you neither see nor grasp, faith confirms for you, leaving nature far behind; a sign it is that now appears, hiding in mystery realities sublime”.16 He is echoed by the philosopher Pascal: “Just as Jesus Christ went unrecognized among men, so does his truth appear without external difference among common modes of thought. So too does the Eucharist remain among common bread”.17

In short, the knowledge proper to faith does not destroy the mystery; it only reveals it the more, showing how necessary it is for people's lives: Christ the Lord “in revealing the mystery of the Father and his love fully reveals man to himself and makes clear his supreme calling”,18 which is to share in the divine mystery of the life of the Trinity.19

14. From the teaching of the two Vatican Councils there also emerges a genuinely novel consideration for philosophical learning. Revelation has set within history a point of reference which cannot be ignored if the mystery of human life is to be known. Yet this knowledge refers back constantly to the mystery of God which the human mind cannot exhaust but can only receive and embrace in faith. Between these two poles, reason has its own specific field in which it can enquire and understand, restricted only by its finiteness before the infinite mystery of Sui critical error sacred 2 win 7 therefore introduces into our history a universal and ultimate truth which stirs the human mind to ceaseless effort; indeed, it impels reason continually to extend the range of its knowledge until it senses that it has done all in its power, leaving no stone unturned. To assist our reflection on this point we have one of the most fruitful and important minds in human history, a point of reference for both philosophy and theology: Saint Anselm. In his Proslogion, the Archbishop of Canterbury puts it this way: “Thinking of this problem frequently and intently, sui critical error sacred 2 win 7, at times it seemed I was ready to grasp what I was seeking; at other times it eluded my thought completely, until finally, despairing of being able to find it, I wanted to abandon the search for something which was impossible to find. I wanted to rid myself of that thought because, by filling my mind, it distracted me from other problems from which I could gain some profit; but it would then present itself with ever greater insistence. Woe is me, one of the poor children of Eve, far from God, what did I set out sui critical error sacred 2 win 7 do and what have I accomplished? What was I aiming for and how far have I got? What did I aspire to and what did I long for?. O Lord, you are not only that than which nothing greater can be conceived (non solum es quo maius cogitari nequit), but you are greater than all that can be conceived (quiddam maius quam cogitari possit). If you were not such, something greater than you could be thought, but this is impossible”.20

15. The truth of Christian Revelation, found in Jesus of Nazareth, enables all men and women to embrace the “mystery” of their own life. As absolute truth, it summons human beings to be open to the transcendent, whilst respecting both their autonomy as creatures and their freedom, sui critical error sacred 2 win 7. At this point the relationship between freedom and truth is complete, and we understand the full meaning of the Lord's words: “You will know the truth, and the truth will make you free” (Jn 8:32).

Christian Revelation is the true lodestar of men and women as they strive to make their way amid the pressures of an immanentist habit of mind and the constrictions of a technocratic logic. It is the ultimate possibility offered by God for the human being to know in all its fullness the seminal plan of love which began with creation. To those wishing to know the truth, if they can look beyond themselves and their own concerns, there is given the possibility of taking full and harmonious possession of their lives, precisely by following the path of truth. Here the words of the Book of Deuteronomy are pertinent: “This commandment which I command you is not too hard for you, neither is it far off. It is not in heaven that you should say, 'Who will go up for us to heaven, and bring it to us, that we may hear it and do it?' Neither is it beyond the sea, that you should say, 'Who will go over the sea for us, and bring it to us, that we may hear and do it?' But the word is very near you; it is in your mouth and in your heart, that you can do it” (30:11-14). This text finds an echo in the famous dictum of the holy philosopher and theologian Augustine: “Do not wander far and wide but return into yourself. Deep within man there dwells the truth” (Noli foras ire, in te ipsum redi. In interiore homine habitat veritas).21

These considerations prompt a first conclusion: the truth made known to us by Revelation is neither the product nor the consummation of an argument devised by human reason. It appears instead as something gratuitous, which itself stirs thought and seeks acceptance as an expression of love. This revealed truth is set within our history as an anticipation of that ultimate and definitive vision of God which is reserved for those who believe in him and seek him with a sincere heart. The ultimate purpose of personal existence, then, is sui critical error sacred 2 win 7 theme of philosophy and theology alike. For all their difference of method and content, both disciplines point to that “path of life” (Ps 16:11) which, as faith tells us, leads in the end to the full and lasting joy of the contemplation of the Triune God.

CHAPTER II - CREDO UT INTELLEGAM

 

 “Wisdom knows all and understands all” (Wis 9:11)

16. Sacred Scripture indicates with remarkably clear cues how deeply related are the knowledge conferred by faith and the knowledge conferred by reason; and it is in the Wisdom literature that this relationship is addressed most explicitly. What is striking about these biblical texts, if they are read without prejudice, is that they embody not only the faith of Israel, but also the treasury of cultures and civilizations which have long vanished. As if by special design, the voices of Egypt and Mesopotamia sound again and certain features common to the cultures of the ancient Near East come to life in these pages which are so singularly rich in deep intuition.

It is no accident that, when the sacred author comes to describe the wise man, he portrays him as one who loves and seeks the truth: “Happy the man who meditates on wisdom and reasons intelligently, who reflects in his heart on her ways and ponders her secrets. He pursues her like a hunter sui critical error sacred 2 win 7 lies in wait on her paths. He peers through her windows and listens at her doors. He camps near her house and fastens his tent-peg to her walls; he pitches his tent near her and so finds an excellent resting-place; he places his children under her protection and lodges under her boughs; by her he is sheltered from the heat and he dwells in the shade of her glory” (Sir 14:20-27).

For the inspired writer, as we see, the desire for knowledge is characteristic of all people. Intelligence enables everyone, believer and non-believer, to reach “the deep waters” of knowledge (cf. Prov 20:5). It is true that ancient Israel did not come to knowledge of the world and its phenomena by way of abstraction, as did the Greek philosopher or the Sui critical error sacred 2 win 7 sage. Still less did the good Israelite understand knowledge in the way of the modern world which tends more to distinguish different kinds of knowing. Nonetheless, the biblical world has made its own distinctive contribution to the theory of knowledge.

What is distinctive in the biblical text is the conviction that there is a profound and indissoluble unity between the knowledge of reason and the knowledge of faith. The world and all that happens within it, including history and the fate of peoples, are realities to be observed, analysed and assessed with all the resources of reason, but without faith ever being foreign to the process. Faith intervenes not to abolish reason's autonomy nor to reduce its scope for action, but solely to bring the human being to understand that in these events it is the God of Israel who acts. Thus the world and the events of history cannot be understood in depth without professing faith in the God who is at work in them. Faith sharpens the inner eye, sui critical error sacred 2 win 7, opening the mind to discover in the flux of events the workings of Providence. Here the words of the Book of Proverbs are pertinent: “The human mind plans the way, but the Lord directs the steps” (16:9). This is to say that with the light of reason human beings can know which path to take, but they can follow that path to its end, quickly and unhindered, only if with a rightly tuned spirit they search for it within the horizon of faith. Therefore, reason and faith cannot be separated without diminishing the capacity of men and women to know themselves, the world and God in an appropriate way.

17. There is thus no reason for competition of any kind between reason and faith: each contains the other, and each has its own scope for action. Again the Book of Proverbs points in this direction when it exclaims: “It is the glory of God to conceal things, but the glory of kings is to search things out” (Prov 25:2). In their respective worlds, God and the human being are set within a unique relationship. In God there lies the origin of all things, in him is found the fullness of the mystery, and in this his glory consists; to men and women there falls the task of exploring truth with their reason, and in this their nobility consists. The Psalmist adds one final piece to this mosaic when he says in prayer: “How deep to me are your thoughts, O God! How vast is the sum of them! If I try to count them, they are more than the sand. If I come to the end, I am still with you” (139:17-18). The desire for knowledge is so great c++fatal error lnk1120 1 unresolved externals it works in such a way that the human heart, despite its experience of insurmountable limitation, yearns for the infinite riches which lie beyond, knowing that there is to be found the satisfying answer to every question as yet unanswered.

18. We may say, then, that Israel, with her reflection, was able to open to reason the path that leads to the mystery. With the Revelation of God Israel could plumb the depths of all that she sought in vain to reach by way of reason. On the basis of this deeper form of knowledge, sui critical error sacred 2 win 7, the Sui critical error sacred 2 win 7 People understood that, if reason were to be fully true to itself, then it must respect certain basic rules. The first of these is that reason must realize that human knowledge is a journey which allows no rest; the second stems from the awareness that such a path is not for the proud who think that everything is the fruit of personal conquest; a third rule is grounded in the “fear of God” whose transcendent sovereignty and provident love in the governance of the world reason must recognize.

In abandoning these rules, the human being runs the risk of failure and ends up in the condition of “the fool”. For the Bible, in this foolishness there lies a threat to life. The fool thinks that he knows many things, but really he is incapable of fixing his gaze on the things that truly matter. Therefore he can neither order his mind (Prov 1:7) nor assume a correct attitude to himself or to the world around him. And so when he claims that “God does not exist” (cf. Ps 14:1), he shows with absolute clarity just how deficient his knowledge is and just how far he is from the full truth of things, their origin and their cant start driver error 2. The Book of Wisdom contains several important texts which cast further light on this theme. There the sacred author speaks of God who reveals himself in nature. For the ancients, the study of the natural sciences coincided in large part with philosophical learning. Having affirmed that with their intelligence human beings can “know the structure of the world and the activity of the elements. the cycles of the year and the constellations of the stars, the natures of animals and the tempers of wild beasts” (Wis 7:17, 19-20)—in a word, that he can philosophize—the sacred text takes a significant step forward. Making his own the thought of Greek philosophy, to which he seems to refer in the context, the author affirms that, in reasoning about nature, the human being can rise to God: “From the greatness and beauty of created things comes a corresponding perception of their Creator” (Wis 13:5). This is to recognize sui critical error sacred 2 win 7 a first stage of divine Revelation the marvellous “book of nature”, which, when read with the proper tools of human reason, can lead to knowledge of the Creator. If human beings with their intelligence fail to recognize God as Creator of all, it is not because they lack the means to do so, but because their free will and their sinfulness place an impediment in the way.

20. Seen in this light, reason is valued freebsd ntpd returns a permission denied error being overvalued. The results of reasoning may in fact be true, but these results acquire their true meaning only if they are set within the larger horizon of faith: “All man's steps are ordered by the Lord: how then can man understand his own ways?” (Prov 20:24). For the Old Testament, then, faith liberates reason in so far as it allows reason to attain correctly what it seeks to know and to place it within the ultimate order of things, in which everything acquires true meaning. In brief, human beings attain truth by way of reason because, enlightened by faith, they discover the deeper meaning of all things and most especially of their own existence. Rightly, therefore, the sacred author identifies the fear of God as the beginning of true knowledge: “The fear of the Lord is the beginning of knowledge” (Prov 1:7; cf. Sir 1:14).

“Acquire wisdom, sui critical error sacred 2 win 7, acquire understanding” (Prov 4:5)

21. For the Old Testament, knowledge is not simply a matter of careful observation of the human being, of the world and of history, but supposes as well an indispensable link with faith and with what has been revealed. These are the challenges which the Chosen People had to confront and to which they had to respond. Pondering this as his situation, biblical man discovered that he could understand himself only as “being in relation”—with himself, with people, with the world and with God. This opening to the mystery, which came to him through Revelation, was for him, in the end, the source of true knowledge. It was this which allowed his reason to enter the realm of the infinite where an understanding for which until then he had not dared to hope became a possibility.

For the sacred author, the task of searching for the truth was not without the strain which comes once the limits of reason are reached. This is what we find, for example, when the Book of Proverbs notes the weariness which comes from the effort to understand the mysterious designs of God (cf. 30:1-6). Yet, for all the toil involved, believers do not surrender. They can continue on their way to the truth because they are certain that God has created them “explorers” (cf. Qoh 1:13), whose mission it is to leave no stone unturned, though the temptation to doubt is always there. Leaning on God, they continue to reach out, always and everywhere, for all that is beautiful, good and true.

22. In the first chapter of his Letter to the Romans, Saint Paul helps us to appreciate better the depth of insight of the Wisdom literature's reflection. Developing a philosophical argument in popular language, the Apostle declares a profound truth: through all that is created the “eyes of the mind” can come to know God. Through the medium of creatures, God stirs in reason an intuition of his “power” and his “divinity” (cf. Rom 1:20). This is to concede to human reason a capacity which seems almost to surpass its natural limitations. Not only is it not restricted to sensory knowledge, from the moment that it can reflect critically upon the data of the senses, but, by discoursing on the data provided by the senses, reason can reach the cause which lies at the origin of all perceptible reality. In philosophical terms, we could say that this important Pauline text affirms the human capacity for metaphysical enquiry.

According to the Apostle, it was part of the original plan of the creation that reason should without difficulty reach beyond the sensory data to the origin of all things: the Creator. But because of the disobedience by which man and woman chose to set themselves in full and absolute autonomy in relation to the One who had created them, sui critical error sacred 2 win 7, this ready access to God the Creator diminished.

This is the human condition vividly described by the Book of Genesis when it tells us that God placed the human being in the Garden of Eden, in the middle of which there stood “the tree of knowledge of good and evil” (2:17). The symbol is clear: man was in no position to discern and decide for himself what was good and what was evil, but was constrained to appeal to a higher source. The blindness of pride deceived our first parents into thinking themselves sovereign and autonomous, and into thinking that they could ignore the knowledge which comes from God. All men and women were caught up in this primal disobedience, which so wounded reason that from then on its path to full truth would be strewn with obstacles. From that time onwards the human capacity to know the truth was impaired by an aversion to sui critical error sacred 2 win 7 One who is the source and origin of truth. It is again the Apostle who reveals just how far human thinking, because of sin, became “empty”, and human reasoning became distorted and inclined to falsehood (cf. Rom 1:21-22). The eyes of the mind were no longer able to see clearly: reason became more and more a prisoner to sui critical error sacred 2 win 7. The coming of Christ was the saving event which redeemed reason from its weakness, setting it free from the shackles in which it had imprisoned itself.

23. This is why the Christian's relationship to philosophy requires thorough-going discernment. In the New Testament, especially in the Letters of Saint Paul, one thing emerges with great clarity: the opposition between “the wisdom of this world” and the wisdom of God revealed in Jesus Christ. The depth of revealed wisdom disrupts the cycle of our habitual patterns of thought, which are in no way able to express that wisdom in its fullness.

The beginning of the First Letter to the Corinthians poses the dilemma in a radical way. The crucified Son of God is the historic event upon which every attempt of the mind to construct an adequate explanation of the meaning of existence upon merely human argumentation comes to grief. The true key-point, which challenges every philosophy, is Jesus Christ's death on the Cross. It is here that every attempt to reduce the Father's saving plan to purely human logic is doomed to failure. “Where is the one who is wise? Where is the learned? Where is the debater of this age? Has not God made foolish the wisdom of the world?” (1 Cor 1:20), the Apostle asks emphatically. The wisdom of the wise is no longer enough for what God wants to accomplish; what is required is a decisive step towards welcoming something radically new: “God chose what is foolish in the world to shame the wise.; God chose what is low and despised in the world, things that are not to reduce to nothing things that are” (1 Cor 1:27-28). Human wisdom refuses to see in its own weakness the possibility of its strength; yet Saint Paul is quick to affirm: “When I am weak, then I am strong” (2 Cor 12:10). Man cannot grasp how death could be the source of life and love; yet to reveal the mystery of his saving plan God has chosen precisely that which reason considers “foolishness” and a “scandal”. Adopting the language of the philosophers of his time, Paul comes to the summit of his teaching as he speaks the paradox: “God has chosen in the world. that which is nothing to reduce to nothing things that are” (cf. 1 Cor 1:28). In order to express the gratuitous nature of the love revealed in the Cross of Christ, the Apostle is not afraid to use the most radical language of the philosophers in their thinking about God. Reason cannot eliminate the mystery of love which the Cross represents, while the Cross can give to reason the ultimate answer which it seeks. It is not the wisdom of words, but the Word of Wisdom which Saint Paul offers as the criterion of both truth and salvation.

The wisdom of the Cross, therefore, breaks free of all cultural limitations which seek to contain it and insists upon an openness to the universality of the truth which it bears. What a challenge this is to our reason, and how great the gain for reason if it yields to this wisdom! Of itself, philosophy is able to recognize the human being's ceaselessly self-transcendent orientation towards the truth; and, with the assistance of faith, it is capable of accepting the “foolishness” of the Cross as the authentic critique of those who delude themselves that they possess the truth, when in fact they run it aground on the shoals of a system of their own devising. The preaching of Christ crucified and risen is the reef upon which the link between faith and philosophy can break up, but it is also the reef beyond which the two can set forth upon the boundless ocean of truth. Here we see not only the border between reason and faith, but also the space where the two may meet.

CHAPTER III - INTELLEGO UT CREDAM

 

Journeying in search of truth

24. In the Acts of the Apostles, the Evangelist Luke tells of Paul's coming to Athens on one of his missionary journeys. The city of philosophers was full of statues of various idols. One altar in particular caught his eye, and he took this as a convenient starting-point to establish a common base for the proclamation of the kerygma. “Athenians,” he said, “I see how extremely religious you are in every way. For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, 'To an unknown god'. What therefore you worship as unknown, this I proclaim to you” (Acts 17:22-23). From this starting-point, Saint Paul speaks of God as Creator, as the One who transcends all things and gives life to all. He then continues his speech in these terms: “From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, so that they would search for God and perhaps grope for him and find him—though indeed he is not far from each one of us” (Acts 17:26-27).

The Apostle accentuates a truth which the Church has always treasured: in the far reaches of the human heart there is a seed of desire and nostalgia for God. The Liturgy of Good Friday recalls this powerfully when, in praying for those who do not believe, we say: “Almighty and eternal God, you created mankind so that all might long to find you and have peace when you are found”.22 There is therefore a path which the human being may choose to take, a path which begins with reason's capacity to rise beyond what is contingent and set out towards the infinite.

In different ways and at different times, men and women have shown that they can articulate this intimate desire of theirs. Through literature, music, painting, sculpture, architecture and every other work of their creative intelligence they have declared the urgency of their quest. In a special way philosophy has made this search its own and, with its specific tools and scholarly methods, has articulated this universal human desire.

25. “All human beings desire to know”,23 and truth is the proper object of this desire. Everyday life shows how concerned each of us is to discover for ourselves, beyond mere opinions, how things really are. Within visible creation, man is the only creature who not only is capable of knowing but who knows that he knows, and is therefore interested in the real truth of what he perceives. People cannot be genuinely indifferent to the question of whether what they know is true or not. If they discover that it is false, they reject it; but if they can establish its truth, they feel themselves rewarded. It is this that Saint Augustine teaches when he writes: “I have met many who wanted to deceive, but none who wanted to be deceived”.24 It is rightly claimed that persons have reached adulthood when they can distinguish independently between truth and falsehood, making up their own minds about the objective reality of things. This is what has driven so many enquiries, especially in the scientific field, which in recent centuries have produced important results, leading to genuine progress for all humanity.

No less important than research in the theoretical field is research in the practical field—by which I mean the search for truth which looks to the good which is to be performed. In acting ethically, according to a free and rightly tuned will, the human person sets foot upon the path to happiness and moves towards perfection. Here too it is a question of truth. It is this conviction which I stressed in my Encyclical Letter Veritatis Splendor: “There is no morality without freedom. Although each individual has a right to be respected in his own journey in search of the truth, there exists a prior moral obligation, and a grave one at that, to seek the truth and to adhere to it once it is known”.25

It is essential, therefore, that the values chosen and pursued in one's life be true, because only true values can lead people to realize themselves fully, allowing them to be true to their nature. The truth of these values is to be found not by turning in on oneself but by opening oneself to apprehend that truth even at levels which transcend the person. This is an essential condition for us to become ourselves and to grow as mature, adult persons.

26. The truth comes initially to the human being as a question: Does life have a meaning? Where is it going? At first sight, personal existence may seem completely meaningless. It is not necessary to turn to the philosophers of the absurd or to the provocative questioning found in the Book of Job in order to have doubts about life's meaning. The daily experience of suffering—in one's own life and in the lives of others—and the array of facts which seem inexplicable to reason are enough to ensure that a question as dramatic as the question of meaning cannot be evaded.26 Moreover, the first absolutely certain truth of our life, beyond the fact that we exist, is the inevitability of our death. Given this unsettling fact, the search for a full answer is inescapable. Each of us has both the desire and the duty to know the truth of our own destiny. We want to know if death will be the definitive end of our life or if there is something beyond—if it is possible to hope for an after-life or not. It is not insignificant that the death of Socrates gave philosophy one of its decisive orientations, no less decisive now than it was more than two thousand years ago. It is not by chance, then, that faced with the fact of death philosophers have again and again posed this question, together with the question of the meaning of life and immortality.

27. No-one can avoid this questioning, neither the philosopher nor the ordinary person. The answer we give will determine whether or not we think it possible to attain universal and absolute truth; and this is a decisive moment of the search. Every truth—if it really is truth—presents itself as universal, even if it is not the whole truth. If something is true, then it must be true for all people and at all times. Beyond this universality, however, people seek an absolute which might give to all their searching a meaning and an answer—something ultimate, which might serve as the ground of all things. In other words, they seek a final explanation, a supreme value, which refers to nothing beyond itself and which puts an end to all questioning. Hypotheses may fascinate, but they do not satisfy. Whether we admit it or not, there comes for everyone the moment when personal existence must be anchored to a truth recognized as final, sui critical error sacred 2 win 7, a truth which confers a certitude no longer open to doubt.

Through the centuries, philosophers have sought to discover and articulate such a truth, giving rise to various systems and schools of thought. But beyond philosophical systems, people seek in different ways to shape a “philosophy” of their own—in personal convictions and experiences, in traditions of family and culture, or in journeys in search of life's meaning under the guidance of a master. What inspires all of these is the desire to reach the certitude of truth and the certitude of its absolute value.

The different faces of human truth

28. The search for truth, of course, is not always so transparent nor does it always produce such results. The natural limitation of reason and the inconstancy of the heart often obscure and distort a person's search. Truth can also drown in a welter of other concerns. People can even run from the truth as soon as they glimpse it because they are afraid of its demands. Yet, for all that they may evade it, the truth still influences life. Life in fact can never be grounded upon doubt, uncertainty or deceit; such an existence would be threatened constantly by fear and anxiety. One may define the human being, therefore, as the one who seeks the truth.

29. It is unthinkable that a search so deeply rooted in human nature would be completely vain and useless. The capacity to search for truth and to pose questions itself implies the rudiments of a response. Human beings would not even begin to search for something of which they knew nothing or for something which they thought was wholly beyond them. Only the sense that they can arrive at an answer leads them to take the first step. This is what normally happens in scientific research. When scientists, following their intuition, set out in search of the logical and verifiable explanation of a phenomenon, they are confident from the first that they will find an answer, and they do not give up in the face of setbacks. They do not judge their original intuition useless simply because they have not reached their goal; rightly enough they will say that they have not yet found a satisfactory answer.

The same must be equally true of the search for truth when it comes to the ultimate questions. The thirst for truth is so rooted in the human heart that to be obliged to ignore it would cast our existence into jeopardy. Everyday life shows well enough how each one of us is preoccupied by the pressure of a few fundamental questions and how in the soul of each of us there is at least an outline of the answers. One reason why the truth of these answers convinces is that they are no different in substance from the answers to which many others have come. To be sure, not every truth to which we come has the same value. But the sum of the results achieved confirms that in principle the human being can arrive at the truth.

30. It may help, then, to turn briefly to the different modes of truth. Most of them depend upon immediate evidence or are confirmed by experimentation. This is the mode of truth proper to everyday life and to scientific research. At another level we find philosophical truth, attained by means of the speculative powers of the human intellect. Finally, there are religious truths which are to some degree grounded in philosophy, and which we find in the answers which the different religious traditions offer to the ultimate questions.27

The truths of philosophy, it should be said, are not restricted only to the sometimes ephemeral teachings of professional philosophers. All men and women, as I have noted, are in some sense philosophers and have their own philosophical conceptions with which they direct their lives. In one way or other, they shape a comprehensive vision and an answer to the question of life's meaning; and in the light of this they interpret their own life's course and regulate their behaviour. At this point, we may pose the question of the link between, on the one hand, the truths of philosophy and religion and, on the other, the truth revealed in Jesus Christ. But before tackling that question, one last datum of philosophy needs to be weighed.

31. Human beings are not made to live alone. They are born into a family and in a family they grow, eventually entering society through their activity. From birth, therefore, they are immersed in traditions which give them not only a language and a cultural formation but also a range of truths in which they believe almost instinctively. Yet personal growth and maturity imply that these same truths can be cast into doubt and evaluated through a process of critical enquiry. It may be that, after this time of transition, these truths are “recovered” as a result of the experience of life or by dint of further reasoning. Nonetheless, there are in the life of a human being many more truths which are simply believed than truths which are acquired by way of personal verification. Who, for instance, could assess critically the countless scientific findings upon which modern life is based? Who could personally examine the flow of information which comes day after day from all parts of the world and which is generally accepted as true? Who in the end could forge anew the paths of experience and thought which have yielded the treasures of human wisdom and religion? This means that the human being—the one who seeks the truth—is also the one who lives by belief.

32. In believing, we entrust ourselves to the knowledge acquired by other people. This suggests an important tension. On the one hand, the knowledge acquired through belief can seem an imperfect form of knowledge, to be perfected gradually through personal accumulation of evidence; on the other hand, belief is often humanly richer than mere evidence, because it involves an interpersonal relationship and brings into play not only a person's capacity to know but also the deeper capacity to entrust oneself to others, to enter into a relationship with them which is intimate and enduring.

It should be stressed that the truths sought in this interpersonal relationship are not primarily empirical or philosophical. Rather, sui critical error sacred 2 win 7, what is sought is the truth of the person—what the person is and what the person reveals from deep within. Human perfection, then, consists not simply in acquiring an abstract knowledge of the truth, but in a dynamic relationship of faithful self-giving with others. It is in this faithful self-giving that a person finds a fullness of certainty and security. At the same time, however, knowledge through belief, grounded as it is on trust between persons, is linked to truth: in the act of believing, men sui critical error sacred 2 win 7 women entrust themselves to the truth which the other declares to them.

Any number of examples could be found to demonstrate this; but I think immediately of the sui critical error sacred 2 win 7, who are the most authentic witnesses to the truth about existence. The martyrs know that they have found the truth about life in the encounter with Jesus Christ, and nothing and no-one could ever take this certainty from them. Neither suffering nor violent death could ever lead them to abandon the truth which they have discovered in the encounter with Christ. This is why to this day the witness of the martyrs continues to arouse such interest, to draw agreement, to win such a hearing and to invite emulation. This is why their word inspires such confidence: from the moment they speak to us of what we perceive deep down as the truth we have sought for so long, the martyrs provide evidence of a love that has no need of lengthy arguments in order to convince. The martyrs stir in us a profound trust because they give voice to what we already feel and they declare what we would like to have the strength to express.

33. Step by step, then, we are assembling the terms of the question. It is the nature of the human being to seek the truth. This search looks not only to the attainment of truths which are partial, empirical or scientific; nor is it only in individual acts of decision-making that people seek the true good. Their search looks towards an ulterior truth which would explain the meaning of life. And it is therefore a search which can reach its end only in reaching the absolute.28 Thanks to the inherent capacities of thought, man is able to encounter and recognize a truth of this kind. Such a truth—vital and necessary as it is for life—is attained not only by way of reason but also through trusting acquiescence to other persons who can guarantee the authenticity and certainty of the truth itself. There is no doubt that the capacity to entrust oneself and one's life to another person and the decision to do so are among the most significant and expressive human acts.

It must not be forgotten that reason too needs to be sustained in all its searching by trusting dialogue and sincere friendship. A climate of suspicion and distrust, which can beset speculative research, ignores the teaching of the ancient philosophers who proposed friendship as one of the most appropriate contexts for sound philosophical enquiry.

From all that I have said to this point it emerges that men and women are on a journey of discovery which is humanly unstoppable—a search for the truth and a search for a person to whom they might entrust themselves. Christian faith comes to meet them, offering the concrete possibility of reaching the goal which they seek. Moving beyond the stage of simple believing, Christian faith immerses human beings in the order of grace, which enables them to share in the mystery of Christ, which in turn offers them a true and coherent knowledge of the Triune God. In Jesus Christ, who is the Truth, faith recognizes the ultimate appeal to humanity, an appeal made in order that what we experience as desire and nostalgia may come to its fulfilment.

34. This truth, which God reveals to us in Jesus Christ, is not opposed to the truths which philosophy perceives. On the contrary, the two modes of knowledge lead to truth in all its fullness. The unity of truth is a fundamental premise of human reasoning, as the principle of non-contradiction makes clear. Revelation renders this unity certain, showing that the God of creation is also the God of salvation history. It is the one and the same God who establishes and guarantees the intelligibility and reasonableness of the natural order of things upon which scientists confidently depend,29 and who reveals himself as the Father of our Lord Jesus Christ. This unity of truth, natural and revealed, is embodied in a living and personal way in Christ, as the Apostle reminds us: “Truth is in Jesus” (cf. Eph 4:21; Col 1:15-20). He is the eternal Word in whom all things were created, and he is the incarnate Word who in his entire person 30 reveals the Father (cf. Jn 1:14, 18). What human reason seeks “without knowing it” (cf. Acts 17:23) can be found only through Christ: what is revealed in him is “the full truth” (cf. Jn 1:14-16) of everything which was created in him and through him and which therefore in him finds its fulfilment (cf. Col 1:17).

35. On the basis of these broad considerations, we must now explore more directly the relationship between revealed truth and philosophy. This relationship imposes a twofold consideration, since the truth conferred by Revelation is a truth to be understood in the light of reason. It is this duality alone which allows us to specify correctly the relationship between revealed truth and philosophical learning. First, then, let us consider the links between faith and philosophy in the course of history. From this, certain principles will emerge as useful reference-points in the attempt to establish the correct link between the two orders of knowledge.

CHAPTER IV - THE RELATIONSHIP BETWEEN FAITH AND REASON

 

Important moments in the encounter of faith and reason

36. The Acts of the Apostles provides evidence that Christian proclamation was engaged from the very first with the philosophical currents of the time. In Athens, we read, Saint Paul entered into discussion with “certain Epicurean and Stoic philosophers” (17:18); and exegetical analysis of his speech at the Areopagus has revealed frequent allusions to popular beliefs deriving for the most part from Stoicism. This is by no means accidental. If pagans were to understand them, the first Christians could not refer only to “Moses and the prophets” when they spoke. They had to point as well to natural knowledge of God and to the voice of conscience in every human being (cf. Rom 1:19-21; 2:14-15; Acts 14:16-17). Since in pagan religion this natural knowledge had lapsed into idolatry (cf. Rom 1:21-32), the Apostle judged it wiser in his speech to make the link with the thinking of the philosophers, who had always set in opposition to the myths and mystery cults notions more respectful of divine transcendence.

One of the major concerns of classical philosophy was to purify human notions of God of mythological elements. We know that Greek religion, like most cosmic religions, was polytheistic, even to the point of divinizing natural things and phenomena. Human attempts to understand the origin of the gods and hence the origin of the universe find their earliest expression in poetry; and the theogonies remain the first evidence of this human search. But it was the task of the fathers of philosophy to bring to light the link between reason and religion. As they broadened their view to include universal principles, they no longer rested content with the ancient myths, but wanted to provide a rational foundation for their belief in the divinity. This opened a path which took its rise from ancient traditions but allowed a development satisfying the demands of universal reason. This development sought to acquire a critical awareness of what they believed in, and the concept of divinity was the prime beneficiary of this. Superstitions were recognized for what they were and religion was, at least in part, purified by rational analysis. It was on this basis that the Fathers of the Church entered into fruitful dialogue with ancient philosophy, which offered new ways of proclaiming and understanding the God of Jesus Christ.

37. In tracing Christianity's adoption of philosophy, one should not forget how cautiously Christians regarded other elements of the cultural world of paganism, one example of which is gnosticism. It was easy to confuse philosophy—understood as practical wisdom and an education for life—with a higher and esoteric kind of knowledge, reserved to those few who were perfect. It is surely this kind of esoteric speculation which Saint Paul has in mind when he puts the Colossians on their guard: “See to it that no-one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe and not according to Christ” (2:8). The Apostle's words seem all too pertinent now if we apply them to the various kinds of esoteric superstition widespread today, even among some believers who lack a proper critical sense. Following Saint Paul, other writers of the early centuries, especially Saint Irenaeus and Tertullian, sound the alarm when confronted with a cultural perspective which sought to subordinate the truth of Revelation to the interpretation of the philosophers.

38. Christianity's engagement with philosophy was therefore neither straight-forward nor immediate. The practice of philosophy and attendance at philosophical schools seemed to the first Christians more of a disturbance than an opportunity. For them, the first and most urgent task was the proclamation of the Risen Christ by way of a personal encounter which would bring the listener to conversion of heart and the request for Baptism. But that does not mean that they ignored the sui critical error sacred 2 win 7 of deepening the understanding of faith and its motivations. Quite the contrary. That is why the criticism of Celsus—that Christians were “illiterate and uncouth”31—is unfounded and untrue. Their initial disinterest is to be explained on other grounds. The encounter with the Gospel offered such a satisfying answer to the hitherto unresolved question of life's meaning that delving into the philosophers seemed to them something remote and in some ways outmoded.

That seems still more evident today, if we think of Christianity's contribution to the affirmation of the right of everyone to have access to the truth. In dismantling barriers of race, social status and gender, Christianity proclaimed from the first the equality of all men and women before God. One prime implication of this touched the theme of truth. The elitism which had characterized the ancients' search for truth was clearly abandoned. Since access to the truth enables access to God, it must be denied to none. There are many paths which lead to truth, but since Christian truth has a salvific value, any one of these paths may be taken, as long as it leads to the final goal, that is to the Revelation of Jesus Christ.

A pioneer of positive engagement with philosophical thinking—albeit with cautious discernment—was Saint Justin. Although he continued to hold Greek philosophy in high esteem after his conversion, Justin claimed with power and clarity that he had found in Christianity “the only sure and profitable philosophy”.32 Similarly, Clement of Alexandria called the Gospel “the true philosophy”,33 and he understood philosophy, like the Mosaic Law, as instruction which prepared for Christian faith 34 and paved the way for the Gospel.35 Since “philosophy yearns for the wisdom which consists in rightness of soul and speech and in purity of life, it is well disposed towards wisdom and does all it can to acquire it. We call philosophers those who direct3d initialization error praetorians the wisdom that is creator and mistress of all things, that is knowledge of the Son of God”.36 For Clement, Greek philosophy is not meant in the first place to bolster and complete Christian truth. Its task is rather the defence of the faith: “The teaching of the Saviour is perfect in itself and has no need of support, because it is the strength and the wisdom sui critical error sacred 2 win 7 God. Greek philosophy, with its contribution, does not strengthen truth; but, in rendering the attack of sophistry impotent and in disarming those who betray truth and wage war upon it, Greek philosophy is rightly called the hedge and the protective wall around the vineyard”.37

39. It is clear from history, then, that Christian thinkers were critical in adopting philosophical thought. Among the early examples of this, Origen is certainly outstanding. In countering the attacks launched by the philosopher Celsus, Origen adopts Platonic philosophy to shape his argument and mount his reply. Assuming many elements of Platonic thought, he begins to construct an early form of Christian theology. The name “theology” itself, together with the idea of theology as rational discourse about God, had to this point been tied to its Greek origins. In Aristotelian philosophy, for example, the name signified the noblest part and the true summit of philosophical discourse. But in the light of Christian Revelation what had signified a generic doctrine about the gods assumed a wholly new meaning, signifying now the reflection undertaken by the believer in order to express the true doctrine about God. As it developed, this new Christian thought made use of philosophy, but at the same time tended to distinguish itself clearly from philosophy. History shows how Platonic thought, once adopted by theology, underwent profound changes, especially with regard to concepts such as the immortality of the soul, the divinization of man and the origin of evil.

40. In this work of christianizing Platonic and Neo-Platonic thought, the Cappadocian Fathers, Dionysius called the Areopagite and especially Saint Augustine were important. The great Doctor of the West had come into contact with different philosophical schools, but all of them left him disappointed. It was when he encountered the truth of Christian faith that he found strength to undergo the radical conversion to which the philosophers he had known had been powerless to lead him. He himself reveals his motive: “From this time on, I gave my preference to the Catholic faith. I thought it more modest and not in the least misleading to be told by the Church to believe what could not be demonstrated—whether that was because a demonstration existed but could not be understood by all or whether the matter was not one open to rational proof—rather than from the Manichees to have a rash promise of knowledge with mockery of mere belief, and then afterwards to be ordered to believe many fabulous and absurd myths impossible to prove true”.38 Though he sui critical error sacred 2 win 7 the Platonists a place of privilege, Augustine rebuked them because, knowing the goal to seek, they had ignored the path which leads to it: the Word made flesh.39 The Sui critical error sacred 2 win 7 of Hippo succeeded in producing the first great synthesis of philosophy and theology, embracing currents of thought both Greek and Latin. In him too the great unity of knowledge, grounded in the thought of the Bible, was both confirmed and sustained by a depth of speculative thinking. The synthesis devised by Saint Augustine remained for centuries sui critical error sacred 2 win 7 most exalted form of philosophical and theological speculation known to the West. Reinforced by his personal story and sustained by a wonderful holiness of life, he could also introduce into his works a range of material which, drawing on experience, was a prelude to future developments in different currents of philosophy.

41. The ways in which the Fathers of East and West engaged the philosophical schools were, therefore, quite different. This does not mean that they identified the content of their message with the systems to which they referred. Consider Tertullian's question: “What does Athens have in common with Jerusalem? The Academy with the Church?”.40 This clearly indicates the critical consciousness with sui critical error sacred 2 win 7 Christian thinkers from the first confronted the problem of the relationship between faith and philosophy, viewing it comprehensively with both its positive aspects and its limitations. They were not naive thinkers. Precisely because they were intense in living faith's content they were able to reach the deepest forms of speculation. It is therefore minimalizing and mistaken to restrict their work simply to the transposition of the truths of faith into philosophical categories. They did much more, sui critical error sacred 2 win 7. In fact they succeeded in disclosing completely all that remained implicit and preliminary in the thinking of the great philosophers of antiquity.41 As I have noted, theirs was the task of showing how reason, freed from external constraints, could find its way out of the blind alley of myth and open itself to the transcendent in a more appropriate way. Purified and rightly tuned, therefore, reason could rise to the higher planes of thought, providing a solid foundation for the perception of being, of the transcendent and of the absolute.

It is here that we see the originality of what the Fathers accomplished. They fully welcomed reason which was open to the absolute, and they infused it with the richness drawn from Revelation. This was more than a meeting of cultures, with one culture perhaps succumbing to the fascination of the other. It happened rather in the depths of human souls, and it was a meeting of creature and Creator. Surpassing the goal towards which it unwittingly tended by dint of its nature, reason attained the supreme good and ultimate sui critical error sacred 2 win 7 in the person of the Word made flesh. Faced with the various philosophies, the Fathers were not afraid to acknowledge those elements in them that were consonant with Revelation and those that were not. Recognition of the points of convergence did not blind them to the points of divergence.

42. In Scholastic theology, sui critical error sacred 2 win 7, the role of philosophically trained reason becomes even more conspicuous under the impulse of Saint Anselm's interpretation of the intellectus fidei. For the saintly Archbishop of Canterbury the priority of faith is not in competition with the search which is proper to reason. Reason in fact is not asked to pass judgement on the contents of faith, something of which it would be incapable, since this is not its function. Its function is rather to find meaning, to discover explanations which might allow everyone to come to a certain understanding of the contents of faith. Saint Anselm underscores the fact that the intellect must seek that which it loves: the more it loves, the more it desires to know. Whoever lives for the truth is reaching for a form of knowledge which is fired more and more with love for what it knows, while having to admit that it has not yet attained what it desires: “To see you was I conceived; and I have yet to conceive that for which I was conceived (Ad te videndum factus sum; et nondum feci propter quod factus sum)”.42 The desire for truth, therefore, spurs reason always to go further; indeed, it is as if reason were overwhelmed to see that it can always go beyond what it has already achieved. It is at this point, though, that reason can learn where its path will lead in the end: “I think that whoever investigates something incomprehensible should be satisfied if, by way of reasoning, he reaches a quite certain perception of its reality, even if his intellect cannot penetrate its mode of being. But is there anything so incomprehensible and ineffable as that which is above all things? Therefore, if sui critical error sacred 2 win 7 which until now has been a matter of debate concerning the highest essence has been established on the basis of due reasoning, then the foundation of one's certainty is not shaken in the least if the intellect cannot penetrate it in a way that allows clear formulation. If prior thought has concluded rationally that one cannot comprehend (rationabiliter comprehendit incomprehensibile esse) how supernal wisdom knows its own accomplishments., who then will explain how this same wisdom, of which the human being can know nothing or next to nothing, is to be known and expressed?”.43

The fundamental harmony between the knowledge of faith and the knowledge of philosophy is once again confirmed. Faith asks that its object be understood with the help of reason; and at the summit of its searching reason acknowledges that it cannot do without what faith presents.

The enduring originality of the thought of Saint Thomas Aquinas

43. A quite special place in this long development belongs to Saint Thomas, not only because of what he taught but also because of the dialogue which he undertook with the Arab and Jewish thought of his time. In an age when Christian thinkers were rediscovering the treasures of ancient philosophy, and more particularly of Aristotle, Thomas had the great merit of giving pride of place to the harmony which exists between faith and reason. Both the light of reason and the light of faith come from God, he argued; hence there can be no contradiction between them.44

More radically, Thomas recognized that nature, philosophy's proper concern, could contribute to the understanding of divine Revelation. Faith therefore has no fear of reason, but seeks it out and has trust in it. Just as grace builds on nature and brings it to fulfilment,45 so faith builds upon and perfects reason. Illumined by faith, reason is set free from the fragility and limitations deriving from the disobedience of sin and sui critical error sacred 2 win 7 the strength required to rise to the knowledge of the Triune God. Although he made much of the supernatural character of faith, the Angelic Doctor did not overlook the importance of its reasonableness; indeed he was able to plumb the depths and explain the meaning of this reasonableness. Faith is in a sense an “exercise of thought”; and human reason is neither annulled nor debased in assenting to the contents of faith, which are in any case attained by way of free and informed choice.46

This is why the Church has been justified in consistently proposing Saint Thomas as a master of thought and a model of the right way to do theology. In this connection, I would recall what my Predecessor, the Servant of God Paul VI, wrote on the occasion of the seventh centenary of the death of the Angelic Doctor: “Without doubt, Thomas possessed supremely the courage of the truth, a freedom of spirit in confronting new problems, the intellectual honesty of those who allow Christianity to be contaminated neither by secular philosophy nor by a prejudiced rejection of it. He passed therefore into the history of Christian thought as a pioneer of the new path of philosophy and universal culture. The key point and almost the kernel of the solution which, with all the brilliance of his prophetic intuition, he gave to the new encounter of faith and reason was a reconciliation between the secularity of the world and the radicality of the Gospel, thus avoiding the unnatural tendency to negate the world and its values while at the same time keeping faith with the supreme and inexorable demands of the supernatural order”.47

44. Another of the great insights of Saint Thomas was his perception of the role of the Holy Spirit in the sui critical error sacred 2 win 7 by which knowledge matures into wisdom. From the first pages of his Summa Theologiae,48 Aquinas was keen to show the primacy of the wisdom which is the gift of the Holy Spirit and which opens the way to a knowledge of divine realities. His theology allows us to understand what is distinctive of wisdom in its close link with faith and knowledge of the divine. This wisdom comes to know by way of connaturality; it presupposes faith and eventually formulates its right judgement on the basis of the truth of faith itself: “The wisdom named among the gifts of the Holy Spirit is distinct from the wisdom found among the intellectual virtues. This second wisdom is acquired through study, but the first 'comes from on high', as Saint James puts it. This also distinguishes it from faith, since faith accepts divine truth as it is. But the gift of wisdom enables judgement according to divine truth”.49

Yet the priority accorded this wisdom does not lead the Angelic Doctor to overlook the presence of two other complementary forms of wisdom—philosophical wisdom, which is based upon the capacity of the intellect, for all its natural limitations, to explore reality, and theological wisdom, which is based upon Revelation and which explores the contents of faith, entering the very mystery of God.

Profoundly convinced that “whatever its source, truth is of the Holy Spirit” (omne verum a quocumque dicatur a Spiritu Sancto est) 50 Saint Thomas was impartial in his love of truth. He sought truth wherever it might be found and gave consummate demonstration of its universality. In him, the Church's Magisterium has seen and recognized the passion for truth; and, precisely because it stays consistently within the horizon of universal, objective and transcendent truth, his thought scales “heights unthinkable to human intelligence”.51 Rightly, then, he may be called an “apostle of the truth”.52 Looking unreservedly to truth, the realism of Thomas could recognize the objectivity of truth and produce not merely a philosophy of “what seems to be” but a philosophy of “what is”.

The drama of the separation of faith and reason

45. With the rise of the first universities, theology came more directly into contact with other forms of learning and scientific research. Although they insisted upon the organic link between theology and philosophy, Saint Albert the Great and Saint Thomas were the first to recognize the autonomy which philosophy and the sciences needed if they were to perform well in their respective fields of research. From the late Medieval period onwards, however, the legitimate distinction between the two forms of learning became more and more a fateful separation. As a sui critical error sacred 2 win 7 of the exaggerated rationalism of certain thinkers, positions grew more radical and there emerged eventually a philosophy which was separate from and absolutely independent of the contents of faith. Another of the many consequences of this separation was sui critical error sacred 2 win 7 ever deeper mistrust with regard to reason itself. In a spirit both sceptical and agnostic, some began to voice a general mistrust, which led some to focus more on faith and others to deny its rationality altogether.

In short, what for Patristic and Medieval thought was in both theory and practice a profound unity, producing knowledge capable of reaching the highest forms of speculation, was destroyed by systems which espoused the cause of rational knowledge sundered from faith and meant to take the place of faith.

46. The more influential of these radical positions are well known and high in profile, especially in the history of the West. It is not too much to claim that the development of a good part of modern philosophy has seen it move further and further away from Christian Revelation, to the point of setting itself quite explicitly in sui critical error sacred 2 win 7. This process reached its apogee in the last century. Some representatives of idealism sought in various ways to transform faith and its contents, even the mystery of the Death and Resurrection of Jesus, into dialectical structures which could be grasped by reason. Opposed to this kind of thinking were various forms of atheistic humanism, expressed in philosophical terms, which regarded faith as alienating and damaging to the development of a full rationality. They did not hesitate to present themselves as new religions serving as a basis for projects which, on the political and social plane, gave rise to totalitarian systems which have been disastrous for humanity.

In the field of scientific research, a positivistic mentality took hold which not only abandoned the Christian vision of the world, but more especially rejected every appeal to a metaphysical or moral vision. It follows that certain scientists, lacking any ethical point of reference, are in danger of putting at the centre of their concerns something other than the human person and the entirety of the person's life. Further still, some of these, sensing the opportunities of technological progress, seem to succumb not only to a market-based logic, but also to the temptation of a quasi-divine power over nature and even over the human being.

As a result of the crisis of rationalism, what has appeared finally is nihilism, sui critical error sacred 2 win 7. As a philosophy of nothingness, it has a certain attraction for people of our time. Its adherents claim that the search is an end in itself, without any hope or possibility of ever attaining the goal of truth. In the nihilist interpretation, life is no more than an occasion for sensations and experiences in which the ephemeral has pride of place. Nihilism is at the sui critical error sacred 2 win 7 of the widespread mentality which claims that a definitive commitment should no longer be made, because everything is fleeting and provisional.

47. It should also be borne in mind that the role of philosophy itself has changed in modern culture. From universal wisdom and learning, it has been gradually reduced to one of the many fields of human knowing; indeed in some ways it has been consigned to a wholly marginal role. Other forms of rationality have acquired an ever higher profile, making philosophical learning appear all the more peripheral. These forms of rationality are directed not towards the contemplation of truth and the search for the ultimate goal and meaning of life; but instead, as “instrumental reason”, they are directed—actually or potentially—towards the promotion of utilitarian ends, towards enjoyment or power.

In my first Encyclical Letter I stressed the danger of absolutizing such an approach when I wrote: “The man of today seems ever to be under threat from what he produces, that is to say from the result of the work of his hands and, even more so, of the work of his intellect and the tendencies of his will. All too soon, and often in an unforeseeable way, what this manifold activity of man yields is not only subject to 'alienation', in the sense that it is simply taken away from the person who produces it, but rather it turns against man himself, at least in part, through the indirect consequences of its effects returning on himself, sui critical error sacred 2 win 7. It is or can be directed against him. This seems to make up the main chapter of the drama of present-day human existence in its broadest and universal dimension. Man therefore lives increasingly in fear. He is afraid of what he produces—not all of it, of course, or even most of it, but part of it and precisely that part that contains a special sui critical error sacred 2 win 7 of his genius and initiative—can radically turn against himself”.53

In the wake of these cultural shifts, some philosophers have abandoned the search for truth in itself and made their sole aim the attainment of a subjective certainty or a pragmatic sense of utility. This in turn has obscured the true dignity of reason, which is no longer equipped to know the truth and to seek the absolute.

48. This rapid survey of the history of philosophy, then, reveals a growing separation between faith and philosophical reason. Yet closer scrutiny shows that even in the philosophical thinking of those who helped drive faith and reason further apart there are found at times precious and seminal insights which, if pursued and developed with mind and heart rightly tuned, can lead to the discovery of truth's way. Such insights are found, for instance, in penetrating analyses of perception and experience, of the imaginary and the unconscious, of personhood and intersubjectivity, of freedom and values, of time and history. The theme of death as well can become for all thinkers an incisive appeal to seek within themselves the true meaning of their own life. But this does not mean that the link between faith and reason as it now stands does not need to be carefully examined, because each without the other is impoverished and enfeebled. Deprived of what Revelation offers, reason has taken side-tracks which expose it to the danger of losing sight of its final goal. Deprived of sui critical error sacred 2 win 7, faith has stressed feeling and experience, and so run the risk of no longer being a universal proposition. It is an illusion to think that faith, tied to weak reasoning, might be more penetrating; on the contrary, faith then runs the grave risk of withering into myth or superstition. By the same token, reason which is unrelated to an adult faith is not prompted to turn its gaze to the newness and radicality of being.

This is why I make this strong and insistent appeal—not, I trust, untimely—that faith and philosophy recover the profound unity which allows them to stand in harmony with their nature without compromising their mutual autonomy. The parrhesia of faith must be matched by the boldness of reason.

CHAPTER V - THE MAGISTERIUM'S INTERVENTIONS IN PHILOSOPHICAL MATTERS

 

The Magisterium's discernment as diakonia of the truth

49. The Church has no philosophy of her own nor does she canonize any one particular philosophy in preference to others.54 The underlying reason for this reluctance is that, even when it engages theology, philosophy must remain faithful to its own principles and methods. Otherwise there would be no guarantee that it would remain oriented to truth and that it was moving towards truth by way of a process governed by reason. A philosophy which did not proceed in the light of reason according to its own principles and methods would serve little purpose. At the deepest level, the autonomy which philosophy enjoys is rooted in the fact that reason is by its nature oriented to truth and is equipped moreover with the means necessary to arrive at truth. A philosophy conscious of this as its “constitutive status” cannot but respect the demands and the data of revealed truth.

Yet history shows that philosophy—especially modern philosophy—has taken wrong turns and fallen into error. It is neither the task nor the competence of the Magisterium to intervene in order to make good the lacunas of deficient philosophical discourse. Rather, it is the Magisterium's duty to respond clearly and strongly when controversial philosophical opinions threaten right understanding of what has been revealed, and when false and partial theories which sow the seed of serious error, confusing the pure and simple faith of the People of God, begin to spread more widely.

50. In the light of faith, therefore, the Church's Magisterium can and must authoritatively exercise a critical sui critical error sacred 2 win 7 of opinions and philosophies which contradict Christian doctrine.55 It is the task of the Magisterium in the first place to indicate which philosophical presuppositions and conclusions are incompatible with revealed truth, thus articulating the demands which faith's point of view makes of philosophy. Moreover, as philosophical learning has developed, different schools of thought have emerged. This pluralism also imposes upon the Magisterium the responsibility of expressing a judgement as to whether or not the basic tenets of these different schools are compatible with the demands of the word of God and theological enquiry.

It is the Church's duty to indicate the elements in a philosophical system which are incompatible with her own faith. In fact, many philosophical opinions—concerning God, the human being, human freedom and ethical behaviour— engage the Church directly, because they touch on the revealed truth of which she is the guardian. In making this discernment, we Bishops have the duty sui critical error sacred 2 win 7 be “witnesses to the truth”, fulfilling a humble but tenacious ministry of service which every philosopher should appreciate, a service in favour of recta ratio, or of reason reflecting rightly upon what is true.

51. This discernment, however, should not be seen as primarily negative, as if the Magisterium intended to abolish or limit any possible mediation. On the contrary, the Magisterium's interventions are intended above all to prompt, promote and encourage philosophical enquiry. Besides, philosophers are sui critical error sacred 2 win 7 first to understand the need for self-criticism, the correction of errors and the extension of the too restricted terms in which their thinking has been framed. In particular, it is necessary to keep in mind the unity of truth, sui critical error sacred 2 win 7, even if its formulations are shaped by history and produced by human reason wounded and weakened by sin. This is why no historical form of philosophy can legitimately claim to embrace the totality of truth, nor to be the complete explanation of the human being, of the world and of the human being's relationship with God.

Today, then, with the proliferation of systems, methods, concepts and philosophical theses which are often extremely complex, the need for a critical discernment in the light of faith becomes more urgent, even if it remains a daunting task. Given all of reason's inherent and historical limitations, it is difficult enough to recognize the inalienable powers proper to it; but it is still more difficult at times to discern in specific philosophical claims what is valid and fruitful from faith's point of view and what is mistaken or dangerous. Yet the Church knows that “the treasures of wisdom and knowledge” are hidden in Christ (Col 2:3) and therefore intervenes in order to stimulate philosophical enquiry, lest it stray from the path which leads to recognition of the mystery.

52. It is not only in recent times that the Magisterium of the Church has intervened to make its mind known with regard to particular philosophical teachings. It is enough to recall, by way of example, the pronouncements made through the centuries concerning theories which argued in favour of the pre-existence of the soul,56 or concerning the different forms of idolatry and esoteric superstition found in astrological speculations,57 without forgetting the more systematic pronouncements against certain claims of Latin Averroism which were incompatible with the Christian faith.58

If the Magisterium has spoken out sui critical error sacred 2 win 7 frequently since the middle of the last century, it is because in that period not a few Catholics felt it their duty to counter various streams of modern thought with a philosophy of their own. At this point, the Magisterium of the Church was obliged to be vigilant lest these philosophies developed in ways which were themselves erroneous and negative. The censures were delivered even-handedly: on the one hand, fideism59 and radical traditionalism,60 for their distrust of reason's natural capacities, and, on the other, rationalism61 and ontologism62 because they attributed to natural reason a knowledge which only the light of faith could confer. The positive elements of this debate were assembled in the Dogmatic Constitution Dei Sui critical error sacred 2 win 7, in which for the first time an Ecumenical Council—in this case, the First Vatican Council—pronounced solemnly on the relationship between reason sui critical error sacred 2 win 7 faith. The teaching contained in this document strongly and positively marked the philosophical research of many believers and remains today a standard reference-point for correct and coherent Christian thinking in this regard.

53. The Magisterium's pronouncements have been concerned less with individual philosophical theses than with the need for rational and hence ultimately philosophical knowledge for the understanding of faith. In synthesizing and solemnly reaffirming the teachings constantly proposed to the faithful by the ordinary Papal Magisterium, the First Vatican Council showed how inseparable and at the same time how distinct were faith and reason, Revelation and natural knowledge of God. The Council began with the basic criterion, presupposed by Revelation itself, of the natural knowability of the existence of God, the beginning and end of all things,63 and concluded with the solemn assertion quoted earlier: “There are two orders of knowledge, distinct not only in their point of departure, but also in their object”.64 Against all forms of rationalism, then, there was a need to affirm the distinction between the mysteries of faith and the findings of philosophy, and the transcendence and precedence of the mysteries of faith over the findings of philosophy. Against the temptations of fideism, however, it was necessary to stress the unity of truth and thus the positive contribution which rational knowledge can and must make to faith's knowledge: “Even if faith is superior to reason there can never be a true divergence between faith and reason, sui critical error sacred 2 win 7, since the same God who reveals the mysteries and bestows the gift of faith has also placed in the human spirit the light of reason. This God could not deny himself, sui critical error sacred 2 win 7, nor could the truth ever contradict the truth”.65

54. In our sui critical error sacred 2 win 7 century too the Magisterium has revisited the theme on a number of occasions, warning against the lure of rationalism. Here the pronouncements of Pope Saint Pius X are pertinent, stressing as they did that at the basis of Modernism were philosophical claims which were phenomenist, agnostic and immanentist.66 Nor can the importance of the Catholic rejection of Marxist philosophy and atheistic Communism be forgotten.67

Later, in his Encyclical Letter Humani Generis, Pope Pius XII warned against mistaken interpretations linked to evolutionism, existentialism and historicism. He made it clear that these theories had not been proposed and developed by theologians, but had their origins “outside the sheepfold of Christ”.68 He added, however, that errors of this kind should not simply be rejected but should be examined critically: “Catholic theologians and philosophers, whose grave duty it is to defend natural and supernatural truth and instill it in human hearts, cannot afford to ignore these more or less erroneous opinions. Rather they must come to understand these theories well, not only because diseases are properly treated only if rightly diagnosed and because even in these false theories some truth is found at times, but because in the end these theories provoke a more discriminating discussion and evaluation of philosophical and theological truths”.69

In accomplishing its specific task in service of the Roman Pontiff's universal Magisterium,70 the Congregation for the Doctrine of Faith has more recently had to intervene to re-emphasize the danger of an uncritical adoption by some liberation theologians of opinions and methods drawn from Marxism.71

In the past, then, the Magisterium has on different occasions and in different ways offered its discernment in philosophical matters. My revered Predecessors have thus made an invaluable contribution which must sui critical error sacred 2 win 7 be forgotten.

55. Surveying the situation today, we see that the problems of other times have returned, but in a new key. It is no longer a matter of questions of interest only to certain individuals and groups, but convictions so widespread that they have become to some extent the common mind. An example of this is the deep-seated distrust of reason which has surfaced in the most recent developments of much of philosophical research, to the point where there is talk at times of “the end of metaphysics”. Philosophy is expected to rest content with more modest tasks such as the simple interpretation of facts or an enquiry into restricted fields of human knowing or its structures.

In theology too the temptations of other times have reappeared. In some contemporary theologies, for instance, a sui critical error sacred 2 win 7 rationalism is gaining ground, especially when opinions thought to be philosophically well founded are taken as normative for theological research. This happens particularly when theologians, through lack of philosophical competence, allow themselves to be swayed uncritically by assertions which have become part of current parlance and culture but which are poorly grounded in reason.72

There are also signs of a resurgence of fideism, which fails to recognize the importance of rational knowledge and philosophical discourse for the understanding of faith, indeed for the very possibility of belief in God. One currently widespread symptom of this fideistic tendency is a “biblicism” which tends to make the reading and exegesis of Sacred Scripture the sole criterion of truth. In consequence, the word of God is identified sui critical error sacred 2 win 7 Sacred Scripture alone, thus eliminating the doctrine of the Church which the Second Vatican Council stressed quite specifically. Having recalled that the word of God is present in both Scripture and Tradition,73 the Constitution Dei Verbum continues emphatically: “Sacred Tradition and Sacred Scripture comprise a single sacred deposit of the word of God entrusted to the Church. Embracing this deposit and united with their pastors, the People of God remain always faithful to the teaching of the Apostles”.74 Scripture, therefore, is not the Church's sole point of reference. The “supreme rule of her faith” 75 derives from the unity which the Spirit has created between Sacred Tradition, Sacred Scripture and the Magisterium of sui critical error sacred 2 win 7 Church in a reciprocity which means that none of the three can survive without the others.76

Moreover, one should not underestimate the danger inherent in seeking to derive the truth of Sacred Scripture from the use of one method alone, ignoring the need for a more comprehensive exegesis which enables the exegete, together with the whole Church, to arrive at the full sense of the texts. Those who devote themselves to the study of Sacred Scripture should always remember that the various hermeneutical approaches have their own philosophical underpinnings, which need to be carefully evaluated before they are applied to the sacred texts.

Other modes of latent fideism appear in the scant consideration accorded to speculative theology, and in disdain for the classical philosophy from which the terms of both the understanding of faith and the actual formulation of dogma have been drawn. My revered Predecessor Pope Pius XII warned against such neglect of the philosophical tradition and against abandonment of the traditional terminology.77

56. In brief, there are signs of a widespread distrust of universal and absolute statements, especially among those who think that truth is born of consensus and not of a consonance between intellect and objective reality. In a world subdivided into so many specialized fields, it is not hard to see how difficult it can be to acknowledge the full and ultimate meaning of life which has traditionally been the goal of philosophy. Nonetheless, in the light of faith which finds in Jesus Christ this ultimate meaning, I cannot but encourage philosophers—be they Christian or not—to trust in the power of human reason and not to set themselves goals that are too modest in their philosophizing. The lesson of history in this millennium now drawing to a close shows that this is the path to 3d counter terrorism 2 it is necessary not to abandon the passion for ultimate truth, the eagerness to search for it or the audacity to forge new paths in the search. It is faith which stirs reason to move beyond all isolation and willingly to run risks so that it may attain whatever is beautiful, good and true. Faith thus becomes the convinced and convincing advocate of reason.

The Church's interest in philosophy

57. Yet the Magisterium does more than point out the misperceptions and the mistakes of philosophical theories. With no less concern it has sought to stress the basic principles of a genuine renewal of philosophical enquiry, indicating as well particular paths to be taken. In this regard, Pope Leo XIII with his Encyclical Letter Æterni Patris took a step of historic importance for the life of the Church, since it remains to this day the one papal document of such authority devoted entirely to philosophy. The great Pope revisited and developed the First Vatican Council's teaching on the relationship between faith and reason, showing how philosophical thinking contributes in fundamental ways to faith and theological learning.78 More than a century later, many of the insights of his Encyclical Letter have lost none of their interest from either a practical or pedagogical point of sui critical error sacred 2 win 7 particularly, his insistence upon the incomparable value of the philosophy of Saint Thomas. A renewed insistence upon the thought of the Angelic Doctor seemed to Pope Leo XIII the best way to recover the practice of a philosophy consonant with the demands of faith. “Just when Saint Thomas distinguishes perfectly between faith and reason”, the Pope writes, “he unites them in bonds of mutual friendship, conceding to each its specific rights and to each its specific dignity”.79

58. The positive results of the papal summons are well known. Studies of the thought of Saint Thomas and other Scholastic writers received new impetus. Historical studies flourished, resulting in a rediscovery of the riches of Medieval thought, which until then had been largely unknown; and there emerged new Thomistic schools. With the use of historical method, knowledge of the works of Saint Thomas increased greatly, and many scholars had courage enough to introduce the Thomistic tradition into the philosophical and theological discussions of the day, sui critical error sacred 2 win 7. The most influential Catholic theologians of the present century, to whose thinking and research the Second Vatican Council was much indebted, were products of this revival of Thomistic philosophy. Throughout the twentieth century, the Church has been served by a powerful array of thinkers formed in the school of the Angelic Doctor.

59. Yet the Thomistic and neo-Thomistic revival was not the only sign of a resurgence of philosophical thought in culture of Christian inspiration. Earlier still, and parallel to Pope Leo's call, there had emerged a number of Catholic philosophers who, adopting more recent currents of thought and according to a specific method, produced philosophical works of great influence and lasting value. Some devised syntheses so remarkable that they stood comparison with the great systems of idealism. Others established the epistemological foundations for a new consideration of faith in the light of a renewed understanding of moral consciousness; others again produced a philosophy which, starting with an analysis of immanence, opened the way to the transcendent; and there were finally those who sought to combine the demands of faith with the perspective of phenomenological method. From different quarters, then, modes of philosophical speculation have continued to emerge and have sought to keep alive the great tradition of Christian thought which unites faith and reason.

60. The Second Vatican Council, for its part, offers a rich and fruitful teaching concerning philosophy. I cannot fail to note, especially in the context of this Encyclical Letter, that one chapter of the Constitution Gaudium et Spes amounts to a virtual compendium of the biblical anthropology from which philosophy too can draw inspiration, sui critical error sacred 2 win 7. The chapter deals with the value of the human person created in the image of God, explains the dignity and superiority of the human being over the rest of creation, and declares the transcendent capacity of human reason.80 The problem of atheism is also dealt with in Gaudium et Spes, and the flaws of its philosophical vision are identified, especially in relation to the dignity and freedom of the human person.81 There is no doubt that the climactic section of the chapter is profoundly significant for philosophy; and it was this which I took up in my first Encyclical Letter Redemptor Hominis and which serves as one of the constant reference-points of my teaching: “The truth is that only in the mystery of the Incarnate Word does the mystery of man take on light. For Adam, the first man, was a type of him who was to come, Christ the Lord. Christ, the new Adam, in the very revelation of the mystery of the Father and of his love, fully reveals man to sui critical error sacred 2 win 7 and brings to light his most high calling”.82

The Council also dealt with the study of philosophy required of candidates for the priesthood; and its recommendations have implications for Christian education as a whole. These are the Council's words: “The philosophical disciplines should be taught in such a way that students acquire in the first place a solid and harmonious knowledge of the human being, of the world and of God, based upon the philosophical heritage which is enduringly valid, yet taking into account currents of modern philosophy”.83

These directives have been reiterated and developed in a number of other magisterial documents in order to guarantee a solid philosophical formation, especially for those preparing for theological studies. I have myself emphasized several times the importance of this philosophical formation for those who one day, in their pastoral life, sui critical error sacred 2 win 7 have to address the aspirations of the contemporary world and understand the causes of certain behaviour in order to respond in appropriate ways.84

61. If it has been necessary from time to time to intervene on this question, to reiterate the value of the Angelic Doctor's insights and insist on the study of his thought, this has been because the Magisterium's directives have not always been followed with the readiness one would wish. In the years after the Second Vatican Council, many Catholic faculties were in some ways impoverished by a diminished sense of the importance of the study not just of Scholastic philosophy but more generally of the study of philosophy itself. I cannot fail to note with surprise and displeasure that this lack of interest in the study of philosophy is shared by not a few theologians.

There are various reasons for this disenchantment. First, there is the distrust of reason found in much contemporary philosophy, which has largely abandoned metaphysical study of the ultimate human questions in order to concentrate upon problems which are more detailed and restricted, at times even purely formal. Another reason, it should be said, is the misunderstanding which has arisen especially with regard to the “human sciences”. On a number of occasions, the Second Vatican Council stressed the positive value of scientific research for a deeper knowledge of the mystery of the human being.85 But the invitation addressed to theologians to engage the human sciences and apply them properly in their enquiries should not be interpreted as an implicit authorization to marginalize philosophy or to put something else in its place in pastoral formation and in the praeparatio fidei. A further factor is the renewed interest in the inculturation of faith. The life of the young Churches in particular has brought to light, together with sophisticated modes of thinking, an array of expressions of popular wisdom; and this constitutes a genuine cultural wealth of traditions, sui critical error sacred 2 win 7. Yet the study of traditional ways must go hand in hand with philosophical enquiry, an enquiry which will allow the positive traits of popular wisdom to emerge and forge the necessary link with the proclamation of the Gospel.86

62. I wish to repeat clearly that the study of philosophy is fundamental and indispensable to the structure of theological studies and to the formation of candidates for the priesthood. It is not by chance that the curriculum of theological studies is preceded by a time of special study of philosophy. This decision, confirmed by the Fifth Lateran Council,87 is rooted in the experience which matured through the Middle Ages, when the importance of a constructive harmony of philosophical and theological learning emerged. This ordering of studies influenced, promoted and sui critical error sacred 2 win 7 much of the development of modern philosophy, albeit indirectly. One telling example of this is the influence of the Disputationes Metaphysicae of Francisco Suárez, which found its way even into the Lutheran universities of Germany. Conversely, the dismantling of this arrangement has created serious gaps in both priestly formation and theological research. Consider, for instance, the disregard of modern thought and culture which has led either to a refusal of any kind of dialogue or to an indiscriminate acceptance of any kind of philosophy.

I trust most sincerely that these difficulties will be overcome by an intelligent philosophical and theological formation, which must never be lacking in the Church.

63. For the reasons suggested here, it has seemed to me urgent to re-emphasize with this Encyclical Letter the Church's intense interest in philosophy—indeed the intimate bond which ties theological work to the philosophical search for truth. From this comes the Magisterium's duty to discern and promote philosophical thinking which is not at odds with faith. It is my task to state principles and criteria which in my judgement are necessary in order to restore a harmonious and creative relationship between theology and philosophy. In the light of these principles and criteria, it will be possible to discern with greater clarity what link, if any, theology should forge with the different philosophical opinions or systems which the world of today presents.

CHAPTER VI - THE INTERACTION BETWEEN PHILOSOPHY AND THEOLOGY

 

The knowledge of faith and the demands of philosophical reason

64. The word of God is addressed to all people, in every age and in every part of the world; and the human being is by nature a philosopher. As a reflective and scientific elaboration of the understanding of God's word in the light of faith, theology for its part must relate, sui critical error sacred 2 win 7, in some of its procedures and in the performance of its specific tasks, to the philosophies which have been developed through the ages. I have no wish to direct theologians to particular methods, since that is not the competence of the Magisterium. I wish instead to recall some specific tasks of theology which, by the very nature of the revealed word, demand recourse to philosophical enquiry.

65. Theology is structured as an understanding of faith in the light of a twofold methodological principle: the auditus fidei and the intellectus fidei. With the first, theology makes its own the content of Revelation as this has been gradually expounded in Sacred Tradition, Sacred Scripture and the Church's living Magisterium.88 With the second, theology seeks to respond through speculative enquiry to the specific demands of disciplined thought.

Philosophy contributes specifically to theology in preparing for a correct auditus fidei with its study of the structure of knowledge and personal communication, especially the various forms and functions of language. No less important is philosophy's contribution to a more coherent understanding of Church Tradition, the pronouncements of the Magisterium and the teaching of the great masters of theology, who often adopt concepts and thought-forms drawn from a particular philosophical tradition. In this case, the theologian is summoned sui critical error sacred 2 win 7 only to explain the concepts and terms used by the Church in her thinking and the development of her teaching, but also to know in depth the philosophical systems which may have influenced those concepts and terms, in order to formulate correct and consistent interpretations of them.

66. With regard to the intellectus fidei, a prime consideration must be that divine Truth “proposed to us in the Sacred Scriptures and rightly interpreted by the Church's teaching” 89 enjoys an innate intelligibility, so logically consistent that it stands as an authentic body of knowledge. The intellectus fidei expounds this truth, not only in grasping the logical and conceptual structure of the propositions in which the Church's teaching is framed, but also, indeed primarily, in bringing to light the salvific meaning of these propositions for the individual and for humanity. From the sum of these propositions, the believer comes to know the history of salvation, which culminates in the person of Jesus Christ and in his Paschal Mystery. Believers then share in this mystery by their assent of faith.

For its part, dogmatic theology must be able to articulate the universal meaning of the mystery of the One and Triune God and of the economy of salvation, both as a narrative and, above all, in the form of argument. It must do so, in other words, through concepts formulated in a critical and universally communicable way. Without philosophy's contribution, it would in fact be impossible to discuss theological issues such sui critical error sacred 2 win 7, for example, the use sui critical error sacred 2 win 7 language to speak about God, the personal relations within the Trinity, God's creative activity in the world, the relationship between God and man, or Christ's identity as true God and true man. This is no less true of the different themes of moral theology, sui critical error sacred 2 win 7, which employ concepts such as the moral law, conscience, freedom, personal responsibility and guilt, which are in part defined by philosophical ethics.

It is necessary therefore that the mind of the believer acquire a natural, consistent and true knowledge of created realities—the world and man himself—which are also the object of divine Revelation. Still more, reason must be able to articulate this knowledge in concept and argument. Speculative dogmatic theology thus presupposes and implies a philosophy of the human being, the world and, more radically, of being, sui critical error sacred 2 win 7, which has objective truth as its foundation.

67. With its specific character as a discipline charged with giving an account of faith (cf. 1 Pet 3:15), the concern of fundamental theology will be to justify and expound the relationship between faith and philosophical thought. Recalling the teaching of Saint Paul (cf. Rom 1:19-20), the First Vatican Council pointed to the existence of truths which are naturally, and thus philosophically, knowable; and an acceptance of God's Revelation necessarily presupposes knowledge of these truths. In studying Revelation and its credibility, as well as the corresponding act of faith, fundamental theology should show how, in the light of the knowledge conferred by faith, there emerge certain truths which reason, from its own independent enquiry, already perceives. Revelation endows these truths with their fullest meaning, directing them towards the richness of the revealed mystery in which they find their ultimate purpose. Consider, for example, the natural knowledge of God, the possibility of distinguishing divine Revelation from other phenomena or the recognition of its credibility, the capacity of human language to speak in a true and meaningful way even of things which transcend all human experience. From all these truths, the mind is led to acknowledge the existence of a truly propaedeutic path to faith, one which can lead to the acceptance of Revelation without in any way compromising the principles and autonomy of the mind itself.90

Similarly, fundamental theology should demonstrate the profound compatibility that exists between faith and its need to find expression by way of human reason fully free to give its assent. Faith will thus be able “to show fully the path to reason in a sincere search for the truth. Although faith, a gift of God, is not based on reason, it can certainly not dispense with it. At the same time, it becomes apparent that reason needs to be reinforced by faith, in order to discover horizons it cannot reach on its own”.91

68, sui critical error sacred 2 win 7. Moral theology has perhaps an even greater need of philosophy's contribution. In the New Testament, human life is much less governed by prescriptions than in the Old Testament. Life in the Spirit leads believers to a freedom and responsibility which surpass the Law. Yet the Gospel and the Apostolic writings still set forth both general principles of Christian conduct and specific teachings and precepts. In order to apply these to the particular circumstances of individual and communal life, Christians must be able fully to engage their conscience and the power of their reason. In other words, moral theology requires a sound philosophical vision of human nature and society, as well as of the general principles of ethical decision-making.

69. It might be objected that the theologian should nowadays rely less on philosophy than on the help of other kinds of human knowledge, such as history and above all the sciences, the extraordinary advances of which in recent times stir such admiration. Others, more alert to the link between faith and culture, claim that theology should look more to the wisdom contained in peoples' traditions than to a philosophy of Greek and Eurocentric provenance. Others still, prompted by a mistaken notion of cultural pluralism, simply deny the universal value of the Church's philosophical heritage.

There is sui critical error sacred 2 win 7 truth in these claims which are acknowledged in the teaching of the Council.92 Reference to the sciences is often helpful, allowing as it does a more thorough knowledge of the subject under study; but it should not mean the rejection of a typically philosophical and critical thinking which is concerned with the universal. Indeed, this kind of thinking is required for a fruitful exchange between cultures, sui critical error sacred 2 win 7. What I wish to emphasize is the duty to go beyond the particular and concrete, lest the prime task of demonstrating the universality of faith's content be abandoned. Nor should it be forgotten that the specific contribution of philosophical enquiry enables us to discern in different world-views and different cultures “not what people think but what the objective truth is”.93 It is not an array of human opinions but truth alone which can be of help to theology.

70. Because of its implications for both philosophy and theology, the question of the relationship with cultures calls for particular attention, which cannot however claim to be exhaustive. From the time the Gospel was first preached, the Church has known the process of encounter and engagement with cultures. Christ's mandate to his disciples to go out everywhere, “even to the ends of the earth” (Acts 1:8), in order to pass on the truth which he had revealed, led the Christian community to recognize from the first the universality of its message and the difficulties created by cultural differences. A passage of Saint Paul's letter to the Christians of Ephesus helps us to understand how the early community responded to the problem. The Apostle writes: “Now in Christ Jesus you who once were far off have been brought near in the blood of Christ. For he is our peace, who has made us both one, and has broken down the wall of hostility” (2:13-14).

In the light of this text, we reflect further to see how the Gentiles were transformed once they had embraced sui critical error sacred 2 win 7 faith. With the richness of the salvation wrought by Christ, the walls separating the different cultures collapsed. God's promise in Christ now became a universal offer: no longer limited to one particular people, its language and its customs, but extended to all as a heritage from which each might freely draw. From their different locations and traditions all are called in Christ to share in the unity of the family of God's children. It is Christ who enables the two peoples to become “one”. Those who were “far off” have come “near”, thanks to the newness brought by the Paschal Mystery. Jesus destroys the walls of division and creates unity in a new and unsurpassed way through our sharing in his mystery. This unity is so deep that the Church can say with Saint Paul: “You are no longer strangers and sojourners, but you are saints and members of the household of God” (Eph 2:19).

This simple statement contains a great truth: faith's encounter with different cultures has created something new. When they are deeply rooted in experience, cultures show forth the human being's characteristic openness to the universal and the transcendent. Therefore they offer different paths to the truth, which assuredly serve men and women well in revealing values which can make their life ever more human.94 Insofar as cultures appeal to the values of older traditions, they point—implicitly but authentically—to the manifestation of God in nature, as we saw earlier in considering the Wisdom literature and the teaching of Saint Paul.

71. Inseparable as they are from people and their history, cultures share the dynamics which the human experience of life reveals. They change and advance because people meet in new ways and share with each other their ways of life. Cultures are fed by the communication of values, and they survive and flourish insofar as they remain open to assimilating new experiences. How are we to explain these dynamics? All people are part of a culture, depend upon it and shape it. Human beings are both child and parent of the culture in which they are immersed. To everything they do, they bring something which sets them apart from the rest of creation: their unfailing openness to mystery and their boundless desire for knowledge. Lying deep in every culture, there appears this impulse towards a fulfilment. We may say, then, that culture itself has an intrinsic capacity to receive divine Revelation.

Cultural context permeates the living of Christian faith, which contributes in turn little by little to shaping that context. To every culture Christians bring the unchanging truth of God, which he reveals in the history and culture of a people. Time and again, therefore, in the course of the centuries we have seen repeated the event witnessed by the pilgrims in Jerusalem on the day of Pentecost. Hearing the Apostles, they asked one another: “Are not all these who are speaking Galileans? And how is it that we hear, each of us in his own native language? Sui critical error sacred 2 win 7 and Medes and Elamites and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabians, we hear them telling in our own tongues the mighty works of God” (Acts 2:7-11). While it demands of all who hear it the adherence of faith, the proclamation of the Gospel in different cultures allows people to preserve their own cultural identity. This in no way creates division, because the community of the baptized is marked by a universality which can embrace every culture and help to foster whatever is implicit in them to the point where it will be fully explicit in the light of truth.

This means that no one culture can ever become the criterion of judgment, much less the ultimate criterion of truth with regard to God's Revelation. The Gospel is not opposed to any culture, as if in engaging sui critical error sacred 2 win 7 culture the Gospel would seek to strip it of its native riches and force it to adopt forms which are alien to it. On the contrary, the message which believers bring to the world and to cultures is a genuine liberation from all the disorders caused by sin and is, at the same time, a call to the fullness of truth. Cultures are not only not diminished by this encounter; rather, they are prompted to open themselves to the newness of the Gospel's truth and to be stirred by this truth to develop in new ways.

72. In preaching the Gospel, Christianity first encountered Greek philosophy; but this does not mean at all that other approaches are precluded. Today, as the Gospel gradually comes into contact with cultural worlds which once lay beyond Christian influence, there are new tasks of inculturation, which mean that our generation faces problems not unlike those faced by the Church in the first centuries.

My thoughts turn immediately to the lands of the East, so rich in religious and philosophical traditions of great antiquity. Among these lands, India has a special place. A great spiritual impulse leads Indian thought to seek an experience which would liberate the spirit from the shackles of time and space and would therefore acquire absolute value. The dynamic of this quest for liberation provides the context for great metaphysical systems.

In India particularly, it is the duty of Christians now to draw from this rich heritage the elements compatible with their faith, in order to enrich Christian thought. In this work of discernment, which finds its inspiration in the Council's Declaration Nostra Aetate, certain criteria will have to be kept in mind. The first of these is the universality of the human spirit, whose basic needs are the same in the most disparate cultures. The second, which derives from the first, is this: in engaging great cultures for the first time, the Church cannot abandon what she has gained from her inculturation in the world of Greco-Latin thought. To reject this heritage would be to deny the providential plan of God who guides his Church down the paths of time and history. This criterion is valid for sui critical error sacred 2 win 7 Church in every age, even for the Church of the future, who will judge herself enriched by all that comes from today's engagement with Eastern cultures and will find in this inheritance fresh cues for fruitful dialogue with the cultures which will emerge as humanity moves into the future. Thirdly, care will need to be taken lest, contrary sui critical error sacred 2 win 7 the very nature of the human spirit, the legitimate defense of the uniqueness and originality of Indian thought sui critical error sacred 2 win 7 confused with the idea that a particular cultural tradition should remain closed in its difference and affirm itself by opposing other traditions.

What has been said here of India is no less true for the heritage of the great cultures of China, Japan and the other countries of Asia, as also for the riches of the traditional cultures of Africa, which are for the most part orally transmitted.

73. In the light of these considerations, the relationship between theology and philosophy is best construed as a circle. Theology's source and starting-point must always be the word of God revealed in history, while its final goal will be an understanding of that word which increases with each passing generation. Yet, since God's word is Truth (cf. Jn 17:17), the human search for truth—philosophy, pursued in keeping with its own rules—can only help to understand God's word better. It is not just a question of theological discourse using this or that concept or element of a philosophical construct; what matters most is that the believer's reason use its powers of reflection in the search for truth which moves from the word of God towards a better understanding of it. It is as if, moving between the twin poles of God's word and a better understanding of it, reason is offered guidance and is warned against paths which would lead it to stray from revealed Truth and to stray in the end from the truth pure and simple. Instead, reason is stirred to explore paths which of itself it would not even have suspected it could take. This circular relationship with the word of God leaves philosophy enriched, because reason discovers new and unsuspected horizons.

74. The fruitfulness of this relationship is confirmed by the experience of great Christian theologians who also distinguished themselves as great philosophers, bequeathing to us writings of such high speculative value as to warrant comparison with the masters of ancient philosophy. This is true of both the Fathers of the Church, among whom at least Saint Gregory of Nazianzus and Saint Augustine should be mentioned, and the Medieval Doctors with the great triad of Saint Anselm, Saint Bonaventure and Saint Thomas Aquinas. We see the same fruitful relationship between philosophy and the word of God in the courageous research pursued by more recent thinkers, among whom I gladly mention, in a Western context, figures such as John Henry Newman, Antonio Rosmini, Jacques Maritain, Étienne Gilson and Edith Stein and, sui critical error sacred 2 win 7, in an Eastern context, eminent scholars such as Vladimir S. Soloviev, Pavel A. Florensky, Petr Chaadaev and Vladimir N. Lossky. Obviously other names could be cited; and in referring to these I intend not to endorse every aspect of their thought, but simply to offer significant examples of a process of philosophical enquiry which was enriched by engaging the data of faith. One thing is certain: attention to the spiritual journey of these masters can only give greater momentum to both the search for truth and the effort to apply the results of that search to the service of humanity. It is to be hoped that now and in the future there will be those who continue to cultivate this great philosophical and theological tradition for the good of both the Church and humanity.

Different stances of philosophy

75. As appears from this brief sketch of the history of the relationship between faith and philosophy, one can distinguish different stances of philosophy with regard to Christian faith. First, there is a philosophy completely independent of the Gospel's Revelation: this is the stance adopted by philosophy as it took shape in history before the birth of the Redeemer and later in regions as yet untouched by the Gospel. We see here philosophy's valid aspiration to be an autonomous enterprise, obeying its own rules and employing the powers of reason alone. Although seriously handicapped by the inherent weakness of human reason, this aspiration should be supported and strengthened. As a search for truth within the natural order, the enterprise of philosophy is always open—at least implicitly—to the supernatural.

Moreover, the demand for a valid autonomy of thought should be sui critical error sacred 2 win 7 even when theological discourse makes use of philosophical concepts and arguments. Indeed, to argue according to rigorous rational criteria is to guarantee that the results attained are universally valid. This also confirms the principle that grace does not destroy nature but perfects it: the assent of faith, engaging the intellect and will, does not destroy but perfects the free will of each believer who deep within welcomes what has been revealed.

It is clear that this legitimate approach is rejected by the theory of so-called “separate” philosophy, pursued by some modern philosophers. This theory claims for philosophy not only a valid autonomy, but a self-sufficiency of thought which is patently invalid. In refusing the truth offered by divine Revelation, philosophy only does itself damage, since this is to preclude access to a deeper knowledge of truth.

76. A second stance adopted by philosophy is often designated as Christian philosophy. In itself, the term is valid, but it should not be misunderstood: it in no way intends to suggest that there is an official philosophy of the Church, since the faith as such is not a philosophy. Lg lcs310ur error 1 term seeks rather to indicate a Christian way of sui critical error sacred 2 win 7, a philosophical speculation conceived in dynamic union with faith. It does not therefore refer simply to a philosophy developed by Christian philosophers who have striven in their research not to contradict the faith. The term Christian philosophy includes those important developments of philosophical thinking which would not have happened without the direct or indirect contribution of Christian faith.

Christian philosophy therefore has two aspects. The first is subjective, in the sense that faith purifies reason. As a theological virtue, faith liberates reason from presumption, the typical temptation of the philosopher. Saint Paul, the Fathers of the Church and, closer terrorism in multicivilizational states our own time, philosophers such as Pascal and Kierkegaard reproached such presumption. The philosopher who learns sui critical error sacred 2 win 7 will also find courage to tackle questions which are difficult to resolve if the data of Revelation are ignored—for example, the problem of evil and suffering, the personal nature of God and the question of the meaning of life or, more directly, the radical metaphysical question, “Why is there something rather than sui critical error sacred 2 win 7 second aspect of Christian philosophy is objective, in the sense that it concerns content. Revelation clearly proposes certain truths which might never have been discovered by reason unaided, although they are not of themselves inaccessible to reason. Among these truths is the notion of a free and personal God who is the Creator of the world, a truth which has been so crucial for the development of philosophical thinking, especially the philosophy of being. There is also the reality of sin, as it appears in the light of faith, which helps to shape an adequate philosophical formulation of the problem of evil. The notion of the person as a spiritual being is another of faith's specific contributions: the Christian proclamation of human dignity, equality and freedom has undoubtedly influenced modern philosophical thought. In more recent times, there has been the discovery that history as event—so central to Christian Revelation—is important for philosophy as well. It is no accident that this has become pivotal for a philosophy of history which stakes its claim as a new chapter in the human search for truth.

Among the objective elements of Christian philosophy we might also place the need to explore the rationality of certain truths expressed in Sacred Scripture, such as the possibility of man's supernatural vocation and original sin itself. These are tasks which challenge reason to recognize that there is something true and rational lying far beyond the straits within which it would normally be confined. These questions in fact broaden reason's scope for action.

In speculating on these questions, philosophers have not become theologians, since they have not sought to understand and expound the truths of faith on the basis of Revelation. They have continued working on their own terrain and with their own purely rational method, yet extending their research to new aspects of truth. It could be said that a good part of modern and contemporary philosophy would not exist without this stimulus of the word of God. This conclusion retains all its relevance, despite the disappointing fact that many thinkers in recent centuries have abandoned Christian orthodoxy.

77. Philosophy presents another stance worth noting when theology itself calls upon it. Theology in fact has always needed and still needs philosophy's contribution. As a work of critical reason in the light of faith, theology presupposes and requires in all its research a reason formed and educated to concept and argument. Moreover, theology needs philosophy as a partner in dialogue in order to confirm the intelligibility and universal truth of its claims. It was not by accident that the Fathers of the Church and the Medieval theologians adopted non-Christian philosophies. This historical fact confirms the value of philosophy's autonomy, which remains sui critical error sacred 2 win 7 when theology calls upon it; but it shows as well the profound transformations which philosophy itself must undergo.

It was because of its noble and indispensable contribution that, from the Patristic period onwards, philosophy was called the ancilla theologiae. The title was not intended to indicate philosophy's servile submission or purely functional role with regard to theology. Rather, it was used in the sense in which Aristotle had spoken of the experimental sciences as “ancillary” to “prima philosophia”. The term can scarcely be used today, given the principle of autonomy to which we have referred, sui critical error sacred 2 win 7, but it has served throughout history to indicate the necessity of the link between the two sciences and the impossibility of their separation.

Were theologians to refuse the help of philosophy, they would run the risk of doing philosophy unwittingly and locking themselves within thought-structures poorly adapted to the understanding of faith. Were philosophers, for their part, to shun theology completely, they would be forced to master on their own the contents of Christian faith, as has been the case with some modern philosophers. Either way, the grounding principles of autonomy which every science rightly wants guaranteed would be seriously threatened.

When it adopts this stance, philosophy, like theology, sui critical error sacred 2 win 7, comes more directly under the authority of the Magisterium and its discernment, because of the implications it has for the understanding of Revelation, as I have already explained. The truths of faith make certain demands which philosophy must respect whenever it engages theology.

78. It should be clear in the light of these reflections why the Magisterium has repeatedly acclaimed the merits of Saint Thomas' thought and made him the guide and model for theological studies. This has not been in order to take a position on properly philosophical questions nor to demand adherence to particular theses. The Magisterium's intention has always been to show how Saint Thomas is an authentic model for all who seek the truth. In his thinking, the demands of reason and the power of faith found the most elevated synthesis ever attained by human thought, for he could defend the radical newness introduced by Revelation without ever demeaning the venture proper to reason.

79. Developing further what the Magisterium before me has taught, I intend in this final section to point out certain requirements which theology—and more fundamentally still, the word of God itself—makes today of philosophical thinking and contemporary philosophies. As I have already noted, philosophy must obey its own rules and be based upon its own principles; truth, however, can only be one. The content of Revelation can never debase the discoveries and legitimate autonomy of reason. Yet, conscious that it cannot set itself up as an absolute and exclusive value, reason on its part must never lose its capacity to question and to be questioned. By virtue of the splendour emanating from subsistent Being itself, revealed truth offers the fullness of light and will therefore illumine the path of philosophical enquiry. In short, Christian Revelation becomes the true point of encounter and engagement between philosophical and theological thinking in their reciprocal relationship. It is to be hoped therefore that theologians and philosophers will let themselves be guided by the authority of sui critical error sacred 2 win 7 alone so that there will emerge a philosophy consonant with the word of God. Such a philosophy will be a place where Christian faith and human cultures may meet, a point of understanding between believer and non-believer. It will help lead believers to a stronger conviction that faith grows deeper and more authentic when it is wedded to thought and does not reject it. It is again the Fathers who teach us this: “To believe is nothing other than to think with assent. Believers are also thinkers: in believing, they think and in thinking, they believe. If faith does not think, it is nothing”.95 And again: “If there is no assent, there is no faith, for without assent one does not really believe”.96

CHAPTER VII - CURRENT REQUIREMENTS AND TASKS

 

The indispensable requirements of the word of God

80. In Sacred Scripture are found elements, both implicit and explicit, which allow a vision of the human being and the world which has exceptional philosophical density. Christians have come to an ever deeper awareness of the wealth to be found in the sacred text. It is there that we learn that what we experience is not absolute: it is neither uncreated nor self-generating. God alone is the Absolute. From the Bible there emerges also a vision of man as imago Dei. This vision offers indications regarding man's life, his freedom and the immortality of the human spirit. Since the created world is not self-sufficient, every illusion sui critical error sacred 2 win 7 autonomy which would deny the essential dependence on God of every creature—the human being included—leads to dramatic situations which subvert the rational search for the harmony and the meaning of human life.

The problem of moral evil—the most tragic of evil's forms—is also addressed in the Bible, which tells us that such evil stems not from any material deficiency, but is a wound inflicted by the disordered exercise of human freedom. In the end, the word of God poses the problem of the meaning of life and proffers its response in directing the human being to Jesus Christ, the Incarnate Word of God, sui critical error sacred 2 win 7, who is the perfect realization of human existence. A reading of the sacred text would reveal other aspects of this problem; but what emerges clearly is the rejection of all forms of relativism, materialism and sui critical error sacred 2 win 7 fundamental conviction of the “philosophy” found in the Bible is that the world and human life do have a meaning and look towards their fulfilment, which comes in Jesus Christ. The mystery of the Incarnation will always remain the central point of reference for an understanding of the enigma of human existence, the created world and God himself. The challenge of this mystery pushes philosophy to its limits, as reason is summoned to make its own a logic which brings down the walls within which it risks being confined. Yet only at this point does the meaning of life reach its defining moment. The intimate essence of God and of the human being become intelligible: in the mystery of the Incarnate Word, human nature and divine nature are safeguarded in all their autonomy, and at the same time the unique bond which sets them together in mutuality without confusion of any kind is revealed.97

81. One of the most significant aspects sui critical error sacred 2 win 7 our current situation, it should be noted, is the “crisis of meaning”. Perspectives on life and the world, often of a scientific temper, have so proliferated that we face an increasing fragmentation of knowledge. This makes the search for meaning difficult and often fruitless. Indeed, still more dramatically, in this maelstrom of data and facts in which we live and which seem to comprise the very fabric of life, many people wonder whether it still makes sense to ask about meaning. The array of theories which vie to give an answer, and the different ways of viewing and of interpreting the world and human life, serve only to aggravate this radical doubt, which can easily lead to scepticism, indifference or to various forms of nihilism.

In consequence, the human spirit is often invaded by a kind of ambiguous thinking which leads it to an ever deepening introversion, locked within the confines of its own immanence without reference of any kind to the transcendent. A philosophy which no longer asks sui critical error sacred 2 win 7 question of the meaning of life would be in grave danger of reducing reason to merely accessory functions, with no real passion for the search for truth.

To be consonant with the word of God, philosophy needs first of all to recover its sapiential dimension as a search for the ultimate and overarching meaning of life. This first requirement is in fact most helpful in stimulating philosophy to conform to its proper nature. In doing so, it will be not only the decisive critical factor which determines the foundations and limits of the different fields of scientific learning, but will also take its place as the ultimate framework of the unity of human knowledge and action, leading them to converge towards a final goal and meaning. This sapiential dimension is all the more necessary today, because the immense expansion of humanity's technical capability demands a renewed and sharpened sense of ultimate values. If this technology is not ordered to something greater than a merely utilitarian end, then it could soon prove inhuman and even become potential destroyer of the human race.98

The word of God reveals the final destiny of men and women and provides a unifying explanation of all that they do in the world. This is why it invites philosophy to engage in the search for the natural foundation of this meaning, which corresponds to the religious impulse innate in every person. A philosophy denying sui critical error sacred 2 win 7 possibility of an ultimate and overarching meaning would be not only ill-adapted to its task, but false.

82. Yet this sapiential function could not be performed by a philosophy which was not itself a true and authentic knowledge, addressed, that is, not only to particular and subordinate aspects of reality—functional, formal or utilitarian—but to its total and definitive truth, to the very being of the object which is known. This prompts a second requirement: that philosophy verify the human capacity to know the truth, to come to a knowledge which can reach objective truth by means of that adaequatio rei et intellectus to which the Scholastic Doctors referred.99 This requirement, proper to faith, was explicitly reaffirmed by the Second Vatican Council: “Intelligence is not confined to observable data alone. It can with genuine certitude attain to reality itself as knowable, though in consequence of sin that certitude is partially obscured and weakened”. 100

A radically phenomenalist or relativist philosophy would be ill-adapted to help in the deeper exploration of the riches found in the word of God. Sacred Scripture always assumes that the individual, even if guilty of duplicity and mendacity, can know and grasp the clear and simple truth. The Bible, and the New Testament in particular, contains texts and statements which have a genuinely ontological content. The inspired authors intended to formulate true statements, capable, that is, of expressing objective reality. It cannot be said that the Catholic tradition erred when it took certain texts of Saint John and Saint Paul to be statements about the very being of Christ. In seeking to understand and explain these statements, theology needs therefore the contribution of a philosophy which does not disavow the possibility of a knowledge which is objectively true, even if not perfect. This applies equally to the judgements of moral conscience, which Sacred Scripture considers capable of being objectively true. 101

83. The two requirements already stipulated imply a third: the need for a philosophy of genuinely metaphysical range, capable, that is, of transcending empirical data in order to attain something absolute, ultimate and foundational in its search for truth. This requirement is implicit in sapiential and analytical knowledge alike; and in particular it is a requirement for knowing the moral good, which has its ultimate foundation in the Supreme Good, God himself. Here I do not mean to speak of metaphysics in the sense of a specific school or a particular historical current of thought. I want only to state that reality and truth do transcend the factual and the empirical, and to vindicate the human being's capacity to know this transcendent and metaphysical dimension in a way that is true and certain, albeit imperfect and analogical. In this sense, metaphysics should not be seen as an alternative to anthropology, since it is metaphysics which makes it possible to ground the concept of personal dignity in virtue of their spiritual nature. In a special way, the person constitutes a privileged locus for the encounter with being, and hence with metaphysical enquiry.

Wherever men and women discover a call to the absolute and transcendent, sui critical error sacred 2 win 7, the metaphysical dimension of reality opens up before them: in truth, in beauty, in moral values, in other persons, in being itself, in God. We face a great challenge at the end of this millennium to move from phenomenon to foundation, a step as necessary as it is urgent. We cannot stop short at experience alone; even if experience does reveal the human being's interiority and spirituality, speculative thinking must penetrate to the spiritual core and the ground from which it rises. Therefore, a philosophy which shuns metaphysics would be radically unsuited to the task of mediation in the understanding of Revelation.

The word of God refers constantly to things which transcend human experience sui critical error sacred 2 win 7 even human thought; but this “mystery” could not be revealed, nor could theology render it in some way intelligible, 102 were human knowledge limited strictly to the world of sense experience. Metaphysics thus plays an essential role of mediation in theological research. A theology without a metaphysical horizon could not move beyond an analysis of religious experience, nor would it allow the intellectus fidei to give a coherent account of the universal and transcendent value of revealed truth.

If I insist so strongly on the metaphysical element, it is because I am convinced that it is the path to be taken in order to move beyond the crisis pervading large sectors of philosophy at the moment, and thus to correct certain mistaken modes of behaviour now widespread in our society.

84. The importance of metaphysics becomes still more evident if we consider current developments in hermeneutics and the analysis of language. The results of such studies can be very helpful for the understanding of faith, since they bring to light the structure of our thought and speech and the meaning which language bears. However, some scholars working in these fields tend to stop short at the question of how reality is understood and expressed, without going further to see whether reason can discover its essence. How can we fail to see in such a frame of mind the confirmation of our present crisis of confidence in the powers of reason? When, on the basis of preconceived assumptions, these positions tend to obscure the contents of faith or to deny their universal validity, then not only do they abase reason but in so doing they also disqualify themselves. Faith clearly presupposes that human language is capable of expressing divine and transcendent reality in a universal way—analogically, it is true, but no less meaningfully for that. 103 Were this not so, the word of God, which is always a divine word in human language, would not be capable of saying anything about God. The interpretation of this word cannot merely keep referring us to one interpretation after another, without ever leading us to a statement which is simply true; otherwise there would be no Revelation of God, but only the expression of human notions about God and about what God presumably thinks of us.

85. I am well aware that these requirements which the word of God imposes upon philosophy may seem daunting to many people involved in philosophical research today. Yet this is why, taking up what has been taught repeatedly by the Popes for several generations and reaffirmed by the Second Vatican Council itself, I wish to reaffirm strongly the conviction that the human being can come to a unified and organic vision of knowledge. This is one of the tasks which Christian thought will have to take up through the next millennium of the Christian era. The segmentation of knowledge, with its splintered approach to truth and consequent fragmentation of meaning, keeps people today from coming to an interior unity. How could the Church not be concerned by this? It is the Gospel which imposes this sapiential sui critical error sacred 2 win 7 directly upon her Pastors, and they cannot shrink from their duty to undertake it.

I believe that those philosophers who wish to respond today to the demands which the word of God makes on human thinking should develop their thought on the basis of these postulates and in organic continuity with the great tradition which, beginning with the ancients, passes through the Fathers of the Church and the masters of Scholasticism and includes the fundamental achievements of modern and contemporary thought, sui critical error sacred 2 win 7. If philosophers can take their place within this tradition and draw their inspiration from it, they will certainly not fail to respect philosophy's demand for autonomy.

In the present situation, therefore, it is most significant that some philosophers are promoting a recovery of the determining role of this tradition for a right approach to knowledge. The appeal to tradition is not a mere remembrance of the past; it involves rather the recognition of a cultural heritage which belongs to all of humanity. Indeed it may be said that it is we who belong to the tradition and that it is not ours to dispose of at will. Precisely by being rooted in the tradition will we be able today to develop for the future an original, new and constructive mode of thinking. This same appeal is all the more valid for theology. Not only because theology has the living Tradition of the Church as its original source, 104 but also because, in virtue of this, it must be able to recover both the profound theological tradition of earlier times and the enduring tradition of that philosophy which by dint of its authentic wisdom can transcend the boundaries of space and time.

86. This insistence on the need for a close relationship of continuity between contemporary philosophy and the philosophy developed in the Christian tradition is intended to avert the danger which lies hidden in some currents of thought which are especially prevalent today. It is appropriate, I think, to review them, however briefly, in order to point out their errors and the consequent risks for philosophical work.

The first goes by the name of eclecticism, by which is meant the approach of those who, in research, sui critical error sacred 2 win 7 and argumentation, even in theology, tend to use individual ideas drawn from different philosophies, without concern for their internal coherence, their place within a system or their historical context. They therefore run the risk of being unable to distinguish the part of truth of a given doctrine from elements of it which may be erroneous or ill-suited to the task at hand. An extreme form sui critical error sacred 2 win 7 eclecticism appears also in the rhetorical misuse of philosophical terms to which some theologians are given at times. Such manipulation does not help the search for truth and does not train reason—whether theological or philosophical—to formulate arguments seriously and scientifically. The rigorous and far-reaching study of philosophical doctrines, their particular terminology and the context in which they arose, helps to overcome the danger of eclecticism and makes it possible to integrate them into theological discourse in a way appropriate to the task.

87. Eclecticism is an error of method, but lying hidden within it can also be the claims of historicism. To understand a doctrine from the past correctly, it is necessary to set it within its proper historical and cultural context. The fundamental claim of historicism, however, is that the truth of a philosophy is determined on the basis of its appropriateness to a certain period and a certain historical purpose. At least implicitly, therefore, the enduring validity of truth is denied. What was true in one period, historicists claim, may not be true in another. Thus for them the history of thought becomes little more than an archeological resource useful for illustrating positions once held, but for the most part outmoded and meaningless now. On the contrary, it should not be forgotten that, even if a formulation is bound in some way by time and culture, the truth or the error which it expresses can invariably be identified and evaluated as such despite the distance of space and time.

In theological enquiry, historicism tends to appear for the most part under the guise of “modernism”. Rightly concerned to make theological discourse relevant and understandable to our time, some theologians use only the most recent sui critical error sacred 2 win 7 and philosophical language, ignoring the critical evaluation which ought to be made of them in the light of the tradition. By exchanging relevance for truth, this form of modernism shows itself incapable of satisfying the demands of truth to which theology is called to respond.

88. Another threat to be reckoned with is scientism. This is the philosophical notion which refuses to admit the validity of forms of knowledge other than those of the positive sciences; and it relegates religious, theological, ethical and aesthetic knowledge to the realm of mere fantasy. In the past, the same idea emerged in positivism and neo-positivism, which considered metaphysical statements to be meaningless. Critical epistemology has discredited such a claim, but now we see it revived in the new guise of scientism, which dismisses values as mere products of the emotions and rejects the notion of being in order to clear the way for pure and simple facticity. Science would thus be poised to dominate all aspects of human life through technological progress. The undeniable triumphs of scientific research and contemporary technology have helped to propagate a scientistic outlook, which now seems boundless, given its inroads into different cultures and the radical changes it has brought.

Regrettably, it must be noted, scientism consigns all that has to do with the question of the meaning of life to the realm of the irrational or imaginary. No less disappointing is the way in which it approaches the other great problems of philosophy which, if they are not ignored, are subjected to analyses based on superficial analogies, lacking all rational foundation. This leads to the impoverishment of human thought, which no longer addresses the ultimate problems which the human being, as the animal rationale, has pondered constantly from the beginning of time. And since it leaves no space for the critique offered by ethical judgement, the scientistic mentality has succeeded in leading many to think that if something is technically possible it is therefore morally admissible.

89. No less dangerous is pragmatism, an attitude of mind which, in making its choices, precludes theoretical considerations or judgements based on ethical principles. The practical consequences of this mode of thinking are significant. In particular there is growing support for a concept of democracy which is not grounded upon any reference to unchanging values: whether or not a line of action is admissible is decided by the vote of a parliamentary majority. 105 The consequences of this are clear: in practice, the great moral decisions of humanity are subordinated to decisions taken one after another by institutional agencies. Moreover, anthropology itself is severely compromised by a one-dimensional vision of the human being, a vision which excludes the great ethical dilemmas and the existential analyses of the meaning of suffering and sacrifice, of life and death.

90. The positions we have examined lead in turn to a more general conception which appears today as the common framework of many philosophies which have rejected the meaningfulness of being. I am referring to the nihilist interpretation, which is at once the denial of all foundations and the negation of all objective truth. Quite apart from the fact that it conflicts with the demands and the content of the word of God, nihilism is a denial of the humanity and of the very identity of the human being. It should never be forgotten that the neglect of being inevitably leads to losing touch with objective truth and therefore with the very ground of human dignity. This in turn makes it possible to erase from the countenance of man and woman the marks of their likeness to God, and thus to lead them little by little either to a destructive will to power or to a solitude without hope. Once the truth is denied to human beings, it is pure illusion to try to set them free. Truth and freedom either go together hand in hand or together they perish in misery. 106

91. In discussing these currents of thought, it has not been my intention to present a complete picture of the present state of philosophy, which would, in any case, sui critical error sacred 2 win 7, be difficult to reduce to a unified vision. And I certainly wish to stress that our heritage of knowledge and wisdom has indeed been enriched in different fields. We need only cite logic, the philosophy of language, epistemology, the philosophy of nature, anthropology, the more penetrating analysis of the affective dimensions of knowledge and the existential approach to the analysis of freedom. Since the last century, however, the affirmation of the principle of immanence, central to the rationalist argument, has provoked a radical requestioning of claims once thought indisputable. In response, currents sui critical error sacred 2 win 7 irrationalism arose, even as the baselessness of the demand that reason be absolutely self-grounded was being critically demonstrated.

Our age has been termed by some thinkers the age of “postmodernity”. Often used in very different contexts, the term designates the emergence of a complex of new factors which, widespread and powerful as they are, have shown themselves able to produce important and lasting changes. The term was first used with reference to aesthetic, social and technological phenomena. It was then transposed into the philosophical field, but has remained somewhat ambiguous, both because judgement on what is called “postmodern” is sometimes positive and sometimes negative, and because there is as yet no consensus on the delicate question of the demarcation of the different historical periods. One sui critical error sacred 2 win 7 however is certain: the currents of thought which claim to be postmodern merit appropriate attention. According to some of them, the time of certainties is irrevocably past, and the human being must now learn to live in a horizon of total absence of meaning, where everything is provisional and ephemeral. In their destructive critique of every certitude, several authors have failed to make crucial distinctions and have called into question the certitudes of faith.

This nihilism has been justified in a sense by the terrible experience of evil which has marked our age. Such a dramatic experience has ensured the collapse of rationalist optimism, which viewed history as the sui critical error sacred 2 win 7 progress of reason, the source of all happiness and freedom; and now, at the end of this century, one of our greatest threats is the temptation to despair.

Even so, it remains true that a certain positivist cast of mind continues to nurture the illusion that, thanks to scientific and technical progress, man and woman may live as a demiurge, single-handedly and completely taking charge of their destiny.

Current tasks for theology

92. As an understanding of Revelation, theology has always had to respond in different historical moments to the demands of different cultures, in order then to mediate the content of faith to those cultures in a coherent and conceptually clear way. Today, too, theology faces a dual task. On the one hand, it must be increasingly committed to the task entrusted to it by the Second Vatican Council, the task of renewing its specific methods in order to serve evangelization more effectively. How can we fail to recall in this regard the words of Pope John XXIII at the opening of the Council? He said sui critical error sacred 2 win 7 “In line with the keen expectation of those who sincerely love the Christian, Catholic and apostolic religion, this doctrine must be known more widely and deeply, and souls must be instructed and formed in it more completely; and this certain and unchangeable doctrine, always to be faithfully respected, must be understood more profoundly and presented in a way which meets the needs of our time”. 107

On the other hand, theology must look to the ultimate truth which Revelation entrusts to it, never content to stop short of that goal. Theologians should remember that their work corresponds “to a dynamism found in the faith itself” and that the proper object of their enquiry is “the Truth which is the living God and his plan for salvation revealed in Jesus Christ”. 108 This task, which is theology's prime concern, challenges philosophy as well. The array of problems which today need to be tackled demands a joint effort—approached, it is true, with different methods—so that the truth may once again be known and expressed. The Truth, which is Christ, imposes itself as an all-embracing authority which holds out to theology and philosophy alike the prospect of support, stimulation and increase (cf. Eph 4:15).

To believe it possible to know a universally valid truth is in no way to encourage intolerance; on the contrary, it is the essential condition for sincere and authentic dialogue between persons. On this basis alone is it possible to overcome divisions and to journey together towards full truth, walking those paths known only to the Spirit of the Risen Lord. 109 I wish at this point to indicate the specific form which the call to unity now takes, given the current tasks of theology.

93. The chief purpose of theology is to provide an understanding of Revelation and the content of faith. The very heart of theological enquiry will thus be the contemplation of the mystery of the Triune God. The approach to this mystery begins with reflection upon the mystery of the Incarnation of the Son of God: his coming as man, his going to his Passion and Death, a mystery issuing into his glorious Resurrection and Ascension to the right hand of the Father, whence he would send the Spirit of truth to bring his Church to birth and give her growth. From this vantage-point, the prime commitment of theology is seen to be the understanding of God's kenosis, a grand and mysterious truth for the human mind, which finds it inconceivable that suffering and death can express a love which gives itself and seeks nothing in return. In this light, a careful analysis of texts emerges as a basic and urgent need: first the texts of Scripture, and then those which express the Church's living Tradition. On this score, some problems have emerged in recent times, problems which are only partially new; and a coherent solution to them will not be found without philosophy's contribution.

94. An initial problem is that of the relationship between meaning and truth. Like every other text, the sources which the theologian interprets primarily transmit a meaning which needs to be grasped and explained. This meaning presents itself as the truth about God which God himself communicates through the sacred text. Human language thus embodies the language of God, who communicates his own truth with that wonderful “condescension” which mirrors the logic of the Incarnation. 110 In interpreting the sources of Revelation, then, the theologian needs to ask what is the deep and authentic truth which the texts wish to communicate, even within the limits of language.

The truth of the biblical texts, and of the Gospels in particular, is certainly not restricted to the narration of simple historical events or the statement of neutral facts, as historicist positivism would claim. 111 Beyond simple historical occurrence, the truth of the events which these texts relate lies rather in the meaning they have in and for the history of salvation. This truth is elaborated fully in the Church's constant reading of these texts over the centuries, a reading which preserves intact their original meaning. There is a pressing need, therefore, that the relationship between fact and meaning, a relationship which constitutes the specific sense of history, be examined also from the philosophical point of view.

95. The word of God is not addressed to any one people or to any one period of history. Similarly, dogmatic statements, while reflecting at times the culture of the period in sui critical error sacred 2 win 7 they were defined, formulate an unchanging and ultimate truth. This prompts the question of how one can reconcile the absoluteness and the universality of truth with the unavoidable historical and cultural conditioning of the formulas which express that truth, sui critical error sacred 2 win 7. The claims of historicism, I noted earlier, are untenable; but the use of a hermeneutic open to the appeal of metaphysics can show how it is possible to move from the historical and contingent circumstances in which the texts developed to the truth which they express, a truth transcending those circumstances.

Human language may be conditioned by history and constricted in other ways, but the human being can still continuing after raise_application_error truths which surpass the phenomenon of language. Truth can never be confined to time and culture; in history it is known, but it also reaches beyond history.

96. To see this is to glimpse the solution of another problem: the problem of the enduring validity of the conceptual language used in Conciliar definitions. This is a question which my revered predecessor Pius XII addressed in his Encyclical Letter Humani Generis. 112

This is a complex theme to ponder, since one must reckon seriously with the meaning which words assume in different times and cultures. Nonetheless, the history of thought shows that across the range of cultures and their development certain basic concepts retain their universal epistemological value and thus retain the truth of the propositions in which they are expressed. 113 Were this not the case, philosophy and the sciences could not communicate with each other, nor could they find a place in cultures different from those in which they were conceived and developed. The hermeneutical problem exists, to be sure; but it is not insoluble. Moreover, the objective value of many concepts does not exclude that their meaning is often imperfect. This is where philosophical speculation can be very helpful. We may hope, then, that philosophy will be especially concerned to deepen the understanding of the relationship between conceptual language and truth, and to propose ways which will lead to a right understanding of that relationship.

97. The interpretation of sources is a vital task for theology; but another still more delicate and demanding task is the understanding of revealed truth, or the articulation of the intellectus fidei. The intellectus fidei, as I have noted, demands the contribution of a philosophy of being which first of all would enable dogmatic theology to perform its functions appropriately. The dogmatic pragmatism of the early years of this century, which viewed the truths of faith as nothing more than rules of conduct, has already been refuted and rejected; 114 but the temptation always remains of understanding these truths in purely functional terms. This leads only to an approach which is inadequate, reductive and superficial at the level of speculation. A Christology, for example, which proceeded solely “from below”, as is said nowadays, or an ecclesiology developed solely on the model of civil society, would be hard pressed to avoid the danger of such reductionism.

If the intellectus fidei wishes to integrate all the wealth of the theological tradition, it must turn to the philosophy of being, which should be able to propose anew the problem of being—and this in harmony with the demands and insights of the entire philosophical tradition, including philosophy of more recent times, without lapsing into sterile repetition of antiquated formulas. Set within the Christian metaphysical tradition, the philosophy of being is a dynamic philosophy which views reality in its ontological, causal and communicative structures. It is strong and enduring because it is based upon the very act of being itself, which allows a full and comprehensive openness to reality as a whole, sui critical error sacred 2 win 7, surpassing every limit in order to reach the One who brings all things to fulfilment. 115 In theology, which draws its principles from Revelation as a new source of knowledge, this perspective is confirmed by the intimate relationship which exists between faith and metaphysical reasoning.

98. These considerations apply equally to moral theology. It is no less urgent that philosophy be recovered at the point where the understanding of faith is linked to the moral life of believers. Faced with contemporary challenges in the social, economic, political and scientific fields, the ethical conscience of people is disoriented. In the Encyclical Letter Veritatis Splendor, I wrote that many of the problems of the contemporary world stem from a crisis of truth. I noted that “once the idea of a universal truth about the good, knowable by human reason, is lost, inevitably the notion of conscience also changes. Conscience is no longer considered in its prime reality as an act of a person's intelligence, the function of which is to apply the universal knowledge of the good in a specific situation and thus to express a judgment about the right conduct to be chosen here and now. Instead, there is a tendency to grant to the individual conscience the prerogative of independently determining the criteria of good and evil and then acting accordingly. Such an outlook is quite congenial to an individualist ethic, wherein each individual is faced with his own truth different from the truth of others”. 116

Throughout the Encyclical I underscored clearly the fundamental role of truth in the moral field. In the case of the more pressing ethical problems, this truth demands of moral theology a careful enquiry rooted unambiguously in the word of God. In order to fulfil its mission, moral theology must turn to a philosophical ethics which looks to the truth of the good, to an ethics which is neither subjectivist nor utilitarian. Such an ethics implies and presupposes a philosophical anthropology and a metaphysics of the good. Drawing on this organic vision, linked necessarily to Christian holiness and to the practice of the human and supernatural virtues, moral theology will be able to tackle the various problems in its competence, such as peace, social justice, the family, the defence of life and the natural environment, in a more appropriate and effective way.

99. Theological work in the Church is first of all at the service of the proclamation of the faith and of catechesis. 117 Proclamation or kerygma is a call to conversion, announcing the truth of Christ, which reaches its summit in his Paschal Mystery: for only in Christ is it possible to know the fullness of the truth which saves (cf. Acts 4:12; 1 Tm 2:4-6).

In this respect, it is easy to see why, in addition to theology, reference to catechesis is also important, since catechesis has philosophical implications which must be explored more deeply in the light of faith. The teaching imparted in catechesis helps to form the person. As a mode of linguistic communication, catechesis must present the Church's doctrine in its integrity, 118 demonstrating its link with the life of the faithful. 119 The result is a unique bond between teaching and living which is otherwise unattainable, since what is communicated in catechesis is not a body of conceptual truths, but the mystery of the living God. 120

Philosophical enquiry can help greatly to clarify the relationship between truth and life, between event and doctrinal truth, and above all between transcendent truth and humanly comprehensible language. 121 This involves a reciprocity between the theological disciplines and the insights drawn from the various strands of philosophy; and such a reciprocity can prove genuinely fruitful for the communication and deeper understanding of the faith.

CONCLUSION

100. More than a hundred years after the appearance of Pope Leo XIII's Encyclical Æterni Patris, to which I have often referred in these pages, I have sensed the need to revisit in a more systematic way the issue of the relationship between faith and philosophy. The importance of philosophical thought in the development sui critical error sacred 2 win 7 culture and its influence on patterns of personal and social behaviour is there for all to see. In addition, philosophy exercises a powerful, sui critical error sacred 2 win 7, though not always obvious, influence on theology and its disciplines. For these reasons, I have judged it appropriate and necessary to emphasize the value of philosophy for the understanding of the faith, as well as the limits which philosophy faces when it neglects or rejects the truths of Revelation. The Church remains profoundly convinced that faith and reason “mutually support each other”; 122 each influences the other, as they offer to each other a purifying critique and a stimulus to pursue the search for deeper understanding.

101. A survey of the history of thought, especially in the West, shows clearly that the encounter between philosophy and theology and the exchange of their respective insights have contributed richly to the progress of humanity. Endowed as it is with an openness and originality which allow it to stand as the science of faith, theology has certainly challenged reason to remain open to the radical newness found in God's Revelation; and this has been an undoubted boon for philosophy which has thus glimpsed new vistas of further meanings which reason is summoned to penetrate.

Precisely in the light of this consideration, and just as I have reaffirmed theology's duty to recover its true relationship with philosophy, I feel equally bound to stress how right it is that, for the benefit and development of human thought, philosophy too should recover its relationship with theology. In theology, philosophy will find not the thinking of a single person which, however rich and profound, still entails the limited perspective of an individual, but the wealth of a communal reflection. For by its very nature, theology is sustained in the search for truth by its ecclesial context123 and by the tradition of the People of God, with its harmony of many different fields of learning and culture within the unity of faith.

102. Insisting on the importance and true range of philosophical thought, the Church promotes both the defence of human dignity and the proclamation of the Gospel message. There is today no more urgent preparation for the performance of these tasks than this: to lead people to discover both their capacity to know the truth 124 and their yearning for the ultimate and definitive meaning of life. In the light of these profound needs, inscribed by God in human nature, the human and humanizing meaning of God's word also emerges more clearly. Through the mediation of a philosophy which is also true wisdom, people today will come to realize that their humanity is all the more affirmed the more they entrust themselves to the Gospel and open themselves to Christ.

Endangered sui critical error sacred 2 win 7 genetically stable—Erythrophleum fordii within Feng Shui woodlands in suburbanized villages

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Zheng‐Feng Wang

1 Center of Plant Ecology, Core Botanical Gardens, Chinese Academy of Sciences, Guangzhou China

2 Guangdong Provincial Key Laboratory of Applied Botany, South China Botanical Garden, Chinese Academy of Sciences, Guangzhou China

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Hai‐Lin Liu

3 Environmental Horticulture Research Institute, Guangdong Academy of Agricultural Sciences, Sui critical error sacred 2 win 7 China

4 Key Lab of Ornamental Plant Germplasm Sui critical error sacred 2 win 7 and Utilization, Guangzhou China

5 University of Chinese Academy of Sciences, Beijing China

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Se‐Ping Dai

6 Guangzhou Institute of Forestry and Landscape Architecture, Guangzhou China

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Hong‐Lin Cao

2 Guangdong Provincial Key Laboratory of Applied Botany, South China Botanical Garden, Chinese Academy of Sciences, Guangzhou China

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Rui‐Jiang Wang

2 Guangdong Provincial Key Laboratory of Applied Botany, South China Botanical Garden, Chinese Academy of Sciences, Guangzhou China

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Zhang‐Ming Wang

2 Guangdong Provincial Key Laboratory of Applied Botany, South China Botanical Garden, sui critical error sacred 2 win 7, Chinese Academy of Sciences, Guangzhou China

Find articles by Zhang‐Ming Wang

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1 Center of Plant Ecology, Core Botanical Gardens, Chinese Academy of Sciences, Guangzhou China

2 Guangdong Provincial Key Laboratory of Applied Botany, South China Botanical Garden, Chinese Academy of Sciences, Guangzhou China

3 Environmental Horticulture Research Institute, Guangdong Academy of Agricultural Sciences, Guangzhou China

4 Key Lab of Ornamental Plant Germplasm Innovation and Utilization, Guangzhou China

5 University of Chinese Academy of Sciences, Beijing China

6 Guangzhou Institute of Forestry and Landscape Architecture, Guangzhou China

Se‐Ping Dai, Email: [email protected]

corresponding authorCorresponding author.

*Correspondence
Se‐Ping Dai, Guangzhou Institute of Forestry and Landscape Architecture, Guangzhou, China.
Email: [email protected],

Received 2019 Feb 22; Revised 2019 Jul 6; Accepted 2019 Jul 12.

Copyright © 2019 The Authors. Ecology and Evolution published by John Wiley & Sons Ltd.

This is an open access article under the terms of the http://creativecommons.org/licenses/by/4.0/ License, which permits use, distribution and reproduction in any medium, provided the original work is properly cited.

Abstract

Feng Shui woodlands are naturally or artificially formed green areas in southern China. They are precious for maintaining ecosystem balance in modern semiurban environments. However, they are generally small and geographically isolated from each other, and the status of genetic diversity of the plant species within them has been almost neglected. Therefore, we studied the genetic diversity of the endangered Erythrophleum fordii in eight Feng Shui woodlands (a total of 1,061 individuals) in Guangzhou, a large city in southern China, using microsatellites. For comparison, one population with 33 individuals sampled in a nature reserve was also studied. Although our results indicate that significant demographic declines occurred historically in Efordii, such declines have not resulted in consistent reductions in genetic variation over generations in Feng Shui populations in the recent past, and the levels of genetic variation in these populations were higher than or comparable to the genetic variation of the population in the nature reserve. In addition, our parentage and paternity analyses indicated widespread and potential long‐distance pollen flow within one Feng Shui woodland, indicating the presence of an unbroken pollination network, which would at least partially alleviate the genetic erosion due to habitat fragmentation and the unequal gene contributions of Efordii parents to their progenies when favorable recruitment habitats are absent under most of the parent trees. Overall, our results suggest that Efordii sui critical error sacred 2 win 7 Feng Shui woodlands may not be driven to extinction in the near future. Nevertheless, uncontrolled fast urban development with a lack of awareness of Feng Shui woodlands will cause the local extinction of Efordii, which has already happened in some Feng Shui woodlands.

Keywords: bottleneck, demographic history, genetic diversity, microsatellites, parentage analysis

Abstract

It is the first report about genetic sustainability of tree species under urbanization and habitat fragmentation in China. The results will be combined with the one of the other regions to give sui critical error sacred 2 win 7 general conclusion of tree species' genetic health under urbanization and guide not only Feng Shui woodlands conservation but also urban reforestation to balance species conservation and economic developments.

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1. INTRODUCTION

Culturally protected forests (CPFs, Hu, Li, Liao, & Fan, 2011) are formed through religious or traditional belief (Avtzis et al., 2018). They are important rural/urban forest types worldwide including Asia, Africa, Europe, and Latin America. They are known as Feng Shui woodlands in China (Ye, Xu, Wu, & Cao, 2013) and sacred groves (Avtzis et al., 2018; Bossart & Antwi, 2016) and village groves (Lee, Hong, & Kim, 2019) in the other countries. They are generally small in size but can serve as refuges for a large number of regional species (Avtzis et al., 2018; Bossart & Antwi, 2016; Hu et al., 2011; Lee et al., 2019; Martinez & Amar, 2014).

Feng Shui woodlands have existed in China for more than 2000 years (Coggins, 2003; Guan, 2002; Hu et al., 2011; Ye et al., 2013). Literally, “Feng” means wind and “Shui” means water in Chinese. Following these definitions, Feng Shui is thought to create harmony, and promote health and wealth in indigenous communities. In addition to maintaining biological diversity, they are valuable for regulating the climate, cleaning the air, and protecting soil and water, and they play important roles in cultural heritage, leisure activities, and the local economy.

Feng Shui woodlands can be categorized into three types according to their location: village, cemetery, and temple Feng Shui woodlands, and among them, village Feng Shui woodlands are the most common (Hu et al., 2011; Ye et al., 2013). With the recent development and expansion of cities in southern China, some of these woodlands have become part of cities, such as Guangzhou, which is an ever‐growing megacity in southern China. Currently, there are 156 Feng Shui woodlands in and around Guangzhou city with a total of area 521.07 ha (Ye et al., 2013). However, sui critical error sacred 2 win 7, because most of these are not included in the local conservation projects of the city government, relentless construction (such as housing developments and road construction) in the city is a constant threat to the woodlands, shrinking their areas and isolating them more from each other. Thus, urbanization contributes greatly to habitat destruction and fragmentation, altering the plant and animal communities of Feng Shui woodlands.

The negative effects of urbanization on species genetic diversity have been documented in depth (Johnson & Munshi‐South, 2017; Sui critical error sacred 2 win 7, Thompson, & Saini, 2015) and investigated worldwide (Bartlewicz, Vandepitte, Jacquemyn, & Honnay, 2015; Dubois & Cheptou, 2017; Hermansen, Roberts, Toben, Minchinton, & Ayre, 2015; Nagamitsu, Kikuchi, Hotta, Kenta, & Hiura, 2014; Vranckx et al., 2014; Wang, Sork, Wu, & Ge, 2010). However, in a review of such effects on tree populations, it was found that they do not automatically lead to the extinction of tree species on a large scale. Prolonged clonal growth, long generation times, and long‐distance pollen dispersal help species temporarily escape or postpone extinction (Honnay & Bossuyt, 2005; Low, Cavers, Boshier, Breed, & Hollingsworth, 2015), which results in an undetectable erosion of plant species genetic variation, making it less likely for people to start immediate conservation efforts.

So far, sui critical error sacred 2 win 7 two plant genetic diversity studies in Feng Shui woodlands in China have been carried out (Ge, Liu, Shen, & Lin, 2015; Wang, Ye, Fu, Ren, & Peng, 2008), and their results generally confirmed the results of Honnay and Bossuyt (2005) and Low et al. (2015) and clearly demonstrate the harmful effects of urbanization on species' genetic health. In the work of Wang et al. (2008), they compared the genetic diversity of a common species Cryptocaya chinensis in two Feng Shui woodlands and four natural reserves in the lower subtropical region of southern China. Their results revealed unexpected extensive clonal growth of C. chinensis in two Feng Shui woodlands due to severe fragmentation and the small population sizes in suburban areas. The clonal growth in Feng Shui woodlands maintained a substantial proportion of the genetic variation of the initial populations, and the small sizes of the woodlands did not result in significant genetic differentiation from the larger reserve populations. However, as McDonald, Rice, sui critical error sacred 2 win 7, and Desai (2016) found out that asexual population maintained genetic variation at the cost of fixing substantially deleterious mutations while sexual population allowed natural selection to more efficiently sort beneficial from deleterious mutations and speeded adaptation, extensive clonal growth may threaten the long‐term adaptation of C. chinensis in Feng Shui woodlands. In the work of Ge et al. (2015), they compared the genetic diversity of Phoebe bournei in three Feng Shui woodlands and three natural reserves in southern China. Their results showed that the genetic diversity of Pbournei was clearly lower in Feng Shui woodlands than in the reserves, which could be related to its low regeneration rate in Feng Shui woodlands.

Given that some of plant species in Feng Shui woodlands are even endangered, studies on their conservation are thus needed to improve our ability to make relevant recommendations on ways to alleviate the negative impacts of urban development on native species. Therefore, our objectives were to study the genetic diversity and within population gene flow of the endangered species Erythrophleum fordii in Feng Shui woodlands in Guangzhou, China.

Due to severe human disturbance and the small population size, we would expect the genetic diversity of E. fordii in Feng Shui populations to have decreased. Furthermore, because gene flow is crucial to maintain genetic diversity in plant populations, by examining the present gene flow pattern via parentage analysis, we aimed to investigate the relationship between genetic diversity and gene flow patterns. Currently, there are contrasting results regarding such a relationship in the literature. Theoretically, human disturbances change pollen mutualisms in Feng Shui woodlands and, subsequently, alter a population's genetic variation. However, empirical evidence does not always support this in other disturbed habitats (Giombini, Bravo, Sica, & Tosto, 2017; Noreen, Niissalo, Lum, & Webb, 2016; Rosas, Sui critical error sacred 2 win 7, Lobo, & Sork, 2011). Therefore, the genetic consequences for a small population or due habitat disturbance are both species and location specific (Owusu, Schlarbaum, Carlson, & Cailing, 2016; Schwarcz et al., 2018). In particular, we also examined the demographic history of Feng Shui populations of E. fordii to study how the current level genetic diversity is related to historical events such as bottlenecks, sui critical error sacred 2 win 7. As a valuable timber tree, the endangered status of E. fordii is believed mainly to be the result of large‐scale logging in the past. Consequently, it will leave a clear signal of a population decline in genetic diversity.

2. MATERIALS AND METHODS

2.1. The species

Zhu, Wang, Ye, and Cao (2013) and Zhu, Wang, Ye, Cao, and Saravanan (2013) have described E. fordii in detail. Briefly, E. fordii is a legume species, belonging to the family Fabaceae. It occurs naturally in China and Vietnam. Due to the hardness of its wood, it is commonly known as the “ironwood” tree in China. In the past, overexploitation has made it endangered in the wild (IUCN1). At present, it is under second‐class national protection in China. It is a typical outcrossing species with pollen dispersed by many kinds of insects, such as beetles, butterflies, bees, and wasps (Zhu et al., 2013). However, self‐fertilization could happen in E. fordii (Zhu et al., sui critical error sacred 2 win 7, 2013), and it was also reported in the congeneric species E. suaveolens (Duminil et al., 2016). Its seed is flat and ovate‐shaped, large and heavy with 1.54–1.67 cm long, 1.28–1.43 cm wide, 0.784–0.917 g in weight (Zhao et al., 2009). It is inedible and has no wing and no particular attributes to attract animals; therefore, it is believed to be dispersed by gravity (Zhu et al., 2013).

2.2. Sample collection

According to Ye et al. (2013), E. fordii can be found in more than 30 Feng Shui woodlands in Guangzhou city. By comparing their geographic locations and population sizes, we sampled eight of them (Table sui critical error sacred 2 win 7, Figure ​1, Figure S1) during 2017 and 2018. During sampling, we carefully examined within and around each population to make sure we would not miss E. fordii populations or individuals nearby. For comparison, one population from Dinghu Mountain Nature Reserve (DH Mountain) in Zhaoqing city, China, was also sampled. For convenience, we will use the abbreviations of the village names (Table ​1) for the populations. The pairwise geographic distances between populations are shown in Table S1.

Table 1

Studied populations of Erythrophleum fordii and their genetic diversities

Populations in different places and their abbreviationaNARAPHOHEfSampling year
Tangbei (TB) village3463.22240.17170.49990.4832−0.0346*2017
Adult183.13770.23180.50580.5000−0.0120
Juvenile713.03760.21210.51570.4903−0.0522*
Seedling2572.88430.10330.49510.4756−0.0412*
Wayaogang (WYG) village602.84720.02680.46320.4007−0.1647*2018
Adult (6) + Juvenile (12)182.48450.23450.45610.4007−0.1431*
Seedling422.61400.36390.47040.4008−0.1757*
Liantang (LT) village1303.24930.04750.49400.4865−0.01342018
Adult (9) + Juvenile (75)843.37370.33910.50630.4929−0.0272*
Seedling463.30840.27380.48170.4801−0.0033
Zhongtou (ZPT) village1643.26910.06400.49950.4774−0.0509*2018
Adult593.11180.08520.48880.4520−0.0822*
Juvenile273.25380.13500.48930.4852−0.0086
Seedling783.20990.11320.52020.4950−0.0513*
Zhongling (ZL) village823.16670.06050.54520.4982−0.0958*2018
Adult652.88570.22180.54250.4904−0.1072*
Juvenile (5) + Seedling (12)172.98130.31740.54800.5061−0.0857*
Shuikouying (SKY) village2763.32190.05920.54670.5330−0.0285*2018
Adult1553.32910.10150.54740.5348−0.0236
Juvenile343.21690.04350.53100.5262−0.0091
Seedling873.36110.11580.56170.5379−0.0446*
Yangchengang (YCG) village12018
Xiaodong (XD) village22018
Dinghu (DH) Mountain333.15330.30890.46310.4518−0.02442018
Adult333.15330.30890.46310.4518−0.0244
Overall1,0940.51250.54610.0615*

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Except for SKY village, the initial colonization history of E. fordii (natural vs. artificial) in the other seven woodlands and DH Mountain are unknown. Sui critical error sacred 2 win 7 to records, E. fordii was planted in SKY village in 1368 A.D. by a troop stationed there that used this tree to make arrows. However, in TB village, one E. fordii tree is tagged with a plate which estimates it to be more than 200 years old (Figure S3).

We sampled all the individuals that we could find in the populations of TB, WYG, XD, YCG, ZL, and LT villages (Figure ​2, Figure S1). Unfortunately, sui critical error sacred 2 win 7, due to human interference, the populations of YCG and XD villages, which were previously recorded as having large population sizes, had shrunk to one and two individuals, respectively. Since both ZPT and SKY villages contained hundreds of newly sprouted seedlings, which was more than we could genotype with our budget, we randomly sampled only some of the seedlings but all of the individuals with DBH (diameters at breast height) ≥1 cm or height ≥1 m.

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Figure 2

Spatial distribution of Erythrophleum fordii individuals in TB village in Guangzhou city, China. Red: adults; cyan: juveniles; and yellow: seedlings. Only adults are given proportional circles corresponding to their DBH values. An additional 44 seedling samples were collected from around the adult numbered 303. Since these seedlings grew on the roof of an abandoned hut beside this adult tree, their positions were not recorded by GPS (indicated in Figure S2) and therefore, these 44 seedlings are not shown on the map. According to the plate tagged by the local Forest Management Department in 2013, the individual numbered 1 is more than 200 years old (Figure S3). The photographs of the two individuals numbered 35 and 276 are shown in Figure S4

We collected one to three leaf samples per E. fordii individual and put them into sealed sui critical error sacred 2 win 7 bags containing silica gels. We determined the locations of the sampled individuals using GPS, and measured and recorded their DBH if the DBH ≥1 cm, or height if the DBH <1 cm.

In April 2018, we revisited the sampling site in TB village and recorded the flowering status of the individuals. We observed that only individuals with DBH >20 cm could flower. By combining flowering status and DBH and/or height information, we classified all of our sampled individuals into three cohorts: adult (DBH ≥20 cm), sui critical error sacred 2 win 7, juvenile (1 cm ≤ DBH < 20 cm), and seedling (DBH <1 cm).

DH Mountain was the first nature reserve in China (Zhu et al., 2013), and the E. fordii population in it is believed to be well preserved. According to Zhu et al. (2013), there were a total of 528 E. fordii individuals including 78 with DBH ≥15 cm. Therefore, we used it as the basis to compare the highly disturbed populations in the Feng Shui woodlands. However, similar to the populations in Feng Shui woodlands, it is in a small area of approximately 2 ha, although there are no obvious environmental limitations that might have prevented it from growing in the surrounding areas (personal observation, WZF). In this study, we resampled 33 individuals with DBH >30 cm and genotyped them using not only the previously isolated loci, but also our newly developed ones (Table S2).

2.3. Microsatellite isolation and genotyping

Since only nine microsatellites in E. fordii were previously isolated and characterized (Zhu et al., 2009), to increase the discrimination power in parentage analysis, we used the restriction site‐associated DNA sequencing (RAD‐seq) method to obtain some new microsatellite markers in E. fordii.

By using two E. fordii individuals from the South China Botanical Garden, we constructed two RAD‐seq libraries according to the methods described by Baird et al. (2008). Briefly, whole genome DNA of E. fordii was digested using the restriction enzyme EcoRI (Takara). The digested DNA fragments were then ligated to adaptors and PCR amplified. Approximately 300–500 bp fragments were subsequently selected and sequenced on Illumina HiSeq X Ten genetic analyzer (Illumina) to produce 150 bp paired end sequencing reads. After sequencing, we obtained a total of 49,971,692 bp of raw reads for one individual and 39,494,352 bp for the other. The raw sequence data are available in the NCBI SRA database with accession numbers SRX5010692 and SRX5010693. Filtering for PCR duplicates and low‐quality reads resulted in 16,662,656 and 10,993,602 bp of useful reads for critical error 8047 two individuals, respectively. These reads were assembled using Rainbow 2.0.4 (Chong, Ruan, & Wu, 2012), and the assembled contigs were combined and re‐assembled using CAP3 (Huang & Madan, 1999), sui critical error sacred 2 win 7. We used Msatcommander 0.8.2 (Faircloth, 2008) to screen for microsatellites in the re‐assembled contigs. In particular, we only chose sequences with at least eight and seven dinucleotide and trinucleotide motifs repeats for the two individuals, respectively. We then randomly chose 35 microsatellite sequences to perform PCRs to test their availability.

We followed the PCR procedures described by Zhu et al. (2009) but with an annealing temperature of 53°C for all the microsatellite loci. We ran sui critical error sacred 2 win 7 PCR products on 2% agarose gels which revealed that 29 microsatellites could be successfully amplified to produce fragments of the correct size. We then used six individuals from TB village to perform PCRs to study the polymorphism of the 29 microsatellites. After PCR amplification and running the PCR products on an ABI 3730 sequencer, we identified 16 polymorphic microsatellites with clear electrophoretic profiles of alleles in the six individuals. Using these six individuals, we also tested the seven sui critical error sacred 2 win 7 previously isolated by Zhu et al. (2009) and shown to be in Hardy–Weinberg equilibrium (HWE). However, only five of these could be successfully amplified in all of our present samples. Thus, we used these 5 together with the 16 newly identified microsatellites (Table S2) to genotype 346 individuals from TB village. We tested the HWE of the microsatellites and found that the locus EF‐32 not only showed a significant deficit in heterozygosity at the population level, but also in the seedling life stage (Table S3). Therefore, we did not use this locus in our study to avoid null allele errors and instead used a total of 20 loci for all population genotyping and data analyses.

2.4. Data analysis

Since only one and two E. fordii individuals were found in YCG and XD villages, respectively, these three individuals were only used to estimate the overall genetic diversity in E. fordii but excluded from the other data analyses.

We first estimated null allele frequencies at 20 loci in each population with INEST v2.2 under the individual inbreeding model (IIM) with default parameters (Chybicki & Burczyk, 2009). IIM was implemented by a Bayesian sui critical error sacred 2 win 7 which showed better statistical properties than maximum likelihood and the other approaches (Chybicki & Burczyk, 2009), sui critical error sacred 2 win 7. We then calculated genetic diversity parameters, observed and unbiased expected heterozygosity (HO, HE) using GenAlEx 6.501 (Peakall & Smouse, 2012), and the inbreeding coefficient (f) using GENEPOP 4.3 (Rousset, 2008). Since the number of alleles depended on the sample size, which made the allelic richness (AR) and private allelic richness (AP) results difficult to compare among populations or life stages, we used the ADZE 1.0 program (Szpiech, Jakobsson, & Rosenberg, 2008) to compute rarefied allelic richness and private allelic richness by controlling for the smallest sample sizes. That is, for population comparison, we computed AR and AP using the smallest sample of DH Mountain (N = 33), while for life stage comparison within population we computed AR and AP using the smallest sample of life stages in each population. Nonparametric Wilcoxon tests were used to test for differences in diversity estimates (HO, HE, AR, sui critical error sacred 2 win 7 AP) between populations and life stages within population. The Wilcoxon tests were performed with wilcox.test function in R software and one‐sided p‐values (“less” or “greater”) were reported.

We also used GENEPOP 4.3 to assess the deviation from HWE and genotypic linkage disequilibrium (LD) among all pairs of loci. The levels of significance for HWE and LD were adjusted by using the sequential Bonferroni correction (Holm, 1979). At the population level, since the association analysis between loci via the LD tests may be strongly influenced by any family structure (Flint‐Garcia, Thornsberry, & Buckler, 2003) present in our data, sui critical error sacred 2 win 7, we only used adults or adults and juveniles (in WYG and LT villages) in the LD tests for our studied loci. At locus Gm2024, some individuals produced abnormal alleles whose sizes did not follow the rule for the gain or loss of repeated unit; therefore, we treated these alleles as missing values for those individuals in subsequent bottleneck and demographic history inference analyses, but not for other analyses.

Since only TB village was sampled thoroughly, especially for seedlings, we only performed a parentage analysis in this population using the Cervus 3.07 program (Kalinowski, Taper, & Marshall, 2007). Before performance parentage analysis, the power of exclusion for the microsatellite loci was estimated by Cervus. The cryptic gene flow was then assessed by 1−(1−Pparent‐pair)Na following Dow and Ashley (1996), where Pparent‐pair was combined nonexclusion probability of parent pair, and Na was the number of adults used for parentage analysis (18 in this study). After determining the power of exclusion for the microsatellite loci, using the allele frequency data calculated from all the samples in this population, we ran a simulation to estimate the critical Delta scores necessary for parentage assignments at a 95% confidence level. The simulation parameter values were as follows: 100,000 tests, 18 for the candidate parents (the adults in our samples of TB village), 0.9 for the proportion of candidate parents sampled, 1 for the proportion of loci genotyped, 18 for the minimum genotyped loci, self‐fertilization was allowed, and the default setting were used for the other parameters. Although we could identify the parents at a 95% confidence level for most of the seedlings, there were some seedlings that we could not identify the parents of, sui critical error sacred 2 win 7. Considering the restricted seed dispersal ability of E. fordii for the rest of the seedlings, sui critical error sacred 2 win 7, we assumed the mother tree to be the nearest tree to the seedlings geographically, and then used the same program to perform paternity analysis. In this analysis, sui critical error sacred 2 win 7, we used the same simulation parameters as in the above parentage analysis. After parentage and paternity analyses, the actual pollen immigration rate was estimated as number of seedlings with undetermined paternity/total number of seedlings. The effective pollination neighboring area (Aep) was calculated by Aep = 2πσ2, where σ2 was the variance of the pollen dispersal distance (Levin, 1988).

We also estimated the pollen immigration using the spatially explicit neighborhood model (Burczyk, Adams, Birkes, & Chybicki, sui critical error sacred 2 win 7, 2006) in the NM+ 1.1 (Chybicki & Burczyk, 2010) which simultaneously estimated sui critical error sacred 2 win 7 immigration. Using maximum likelihood, we estimated the self‐fertilization rate (s), the pollen immigration rate (mp), pollen dispersal distance (dp), the seed immigration rate (ms), and seed dispersal distance (ds). If initial parameter values were far from the true values, the maximum likelihood algorithm could fail to reach convergence. After trying different initial parameters, the final parameter settings used for estimation were as follows: exponential‐power dispersal kernel for both seed and pollen, genotyping error rates 0.01 for all loci, seed immigration rate 0.01, average seed dispersal distance 4.57, shape parameter of seed dispersal kernel 0.42, pollen immigration rate 0.134, average pollen dispersal distance 160, shape parameter of pollen dispersal kernel 1.6, selfing rate 0.12, and default for the other parameters.

We used both heterozygosity‐excess (Cornuet & Luikart, 1996) and M‐ratio methods (Garza & Williamson, 2001) implemented in INEST v2.2 (Chybicki & Burczyk, 2009) to test for recent population bottlenecks. For both methods, we used Wilcoxon's signed‐rank test (10,000 permutations) under a two‐phase mutation (TPM) model in INEST v2.2 to determine the significance of the bottlenecks. The parameters for TPM were 3.1 for average size of multistep mutations and 0.22 for proportion of multistep mutations.

To infer the population demographic history, we used DIYABCskylineplot 1.0.1 (Navascués, Leblois, & Burgarella, 2017) to detect and characterize past contractions or expansions using microsatellites. This program uses coalescent theory to estimate the population size changes with generations. After initial trials, we set the following parameter values for DIYABCskylineplot analysis: num_of_points = 100 (number of points to draw skyline plot), prior_THETA_min = 0.1 (THETA, denoted by θ, is the population size and measured by 4, where N is the effective population size and μ is the mutation rate per generation), prior_THETA_max = 10, prior_GSM_min = 0.1 (GSM is the generalized stepwise mutation model for microsatellites), prior_GSM_max = 0.8, the repeat size for each locus was specified, and all other options and priors were set to default values.

To perform the bottleneck analysis and infer the population demographic history, we used only the adult individuals for the populations of ZPT, ZL, SKY villages, and DH Mountain; for the populations of TB and LT villages which contained only a few adults, we used both adult and juvenile individuals, and for the population of WYG village, the number of adult and juvenile as only 18 (Table ​1); therefore, we used all of the individuals (Table ​2).

Table 2

Bottleneck analyses in Erythrophleum fordii populations

PopulationNumber of individualsp‐value based on heterozygosity‐excess methodp‐value based on M‐ratio method
TB89 (Adult + Juvenile).0274.0020
WYG60 (all individuals).2980.0032
LT84 (Adult + Juvenile).0102.0003
ZPT59 (Adult).0476.0024
ZL65 (Adult).0054.0037
SKY155 (Adult).0004.0044
DH33 (Adult).2445.0010

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We finally examined genetic structure among populations by STRCTURE 2.3.4 (Pritchard, Stephens, & Donnelly, 2000). Assuming admixture model with correlated allele frequency, twenty independent runs were performed for each possible cluster (K, from 1 to 8) using a 5 × 105 Markov Chain Monte Carlo (MCMC) iterations after a burn‐in period of 5 × 105 on total multiloci genotypes of adults without prior concerning of their origin populations. The choice of the probable K value was made both as recommended in STRUCTURE user's manual and by ΔK method (Evanno, Regnaut, & Goudet, 2005). For the inferred K, we used CLUMPP 1.1.2 (Jakobsson & Rosenberg, 2007) to calculate the average membership coefficient for each individual by combing the results of 20 runs. All these analyses were performed by a combination of functions from the StrataG 2.1 (Archer, Adams, & Schneiders, 2017) in R package.

3. RESULTS

The number of alleles per locus varied from 2 to 11 (Table S3) among the 20 microsatellite loci studied for the populations of Efordii, and the locus EF‐33 had the highest number of alleles. Nineteen of the loci showed very low null allele frequencies (<0.005) in all populations, and locus EF‐28 displayed null allele frequency higher than 0.05 in five populations (Table S4). Therefore, locus EF‐28 was excluded from all subsequent analyses. None of the retained 19 loci showed a consistent sui critical error sacred 2 win 7 from HWE in the populations or different life stages, and all locus pairs were in equilibrium linkage.

The population of SKY village had the highest genetic variation with AR, HO, and HE values of 3.3219, 0.5467, and 0.5330, respectively, and the populations of DH Mountain had the highest AP value of 0.3089. The population of WYG village had the lowest genetic variation with AR, AP and HE values of 2.8472, 0.0268, and 0.4007, respectively, and the population of DH Mountain had the lowest HO value of 0.4631 (Table ​1). One‐sided Wilcoxon test indicated that all genetic variations (AR, AP, HO, and HE) were not significantly different between populations except for WYG and SKY villages in HE value and WYG village and DH Mountain in AP value (Table S5). The inbreeding coefficients (f) in the populations ranged from −0.1647 to −0.0134, and almost all the populations showed a significant deviation from zero due to heterozygosity excess except LT village and DH Mountain (Table ​1).

Analysis of the different life stages revealed the populations of LT villages had higher genetic variation of all AR, AP, HO, and HE values in older generations (adult and juvenile) than in seedlings, but the populations of WYG, ZL, and SKY villages had the highest in seedlings, the youngest generation (Table ​1). However, for each Feng Shui population, the differences in genetic variation among generations were not significant (Table S6). All f values in the life stages of the populations were smaller than zero, but not all of them significant deviation from zero (Table ​1).

The combined nonexclusion probabilities across the 19 microsatellite loci for the first parent, sui critical error sacred 2 win 7, second parent, and sorry + a serious error occurred pairs were 0.0407078, 0.00204951, and 0.00003035, respectively. The combined nonexclusion probability of identity was 1.654 × 10–10. The probability of cryptic gene flow was 0.0005462. All these results indicated the microsatellites used here had high power of exclusion and were optimal for parentage and paternity analyses. Then, parentage analysis successfully identified the parents for 206 (80.16%) of the 257 seedlings in the population of TB village at a 95% confidence level. We assigned a mother trees for 49 of the 51 remaining seedlings according to their geographic position. Paternity analysis then successfully identified the pollen donating trees for 12 of the 49 at the 95% confidence level. Therefore, the parents of 218 seedlings were identified. The distances of the parent–offspring pairs detected ranged from 2.275 to 457.959 m with mean of 160.085 m (Figure ​3), excluding 30 self‐fertilization cases. The self‐fertilization rate was 0.117 (30/257). The actual pollen immigration rate was 0.144 (37/257), sui critical error sacred 2 win 7, and the effective pollination neighboring area (Aep) was 11.241 ha.

For the population of TB village, the neighborhood model showed the self‐fertilization rate was 0.122 (SE 0.021), the pollen immigration rate 0.134 (SE 0.023), sui critical error sacred 2 win 7, the mean pollen dispersal distance 220.910 m (SE 24.836), the seed immigration rate 0.010 (SE 0.007), and the mean seed dispersal distance 4.666 m (SE 4.724).

With the exceptions of the populations of Sui critical error sacred 2 win 7 and DH Mountain using the heterozygosity‐excess method, both heterozygosity‐excess and M‐ratio methods indicated that all the Efordii populations analyzed were likely sui critical error sacred 2 win 7 have experienced a past bottleneck at p < .05 (Table ​2). Furthermore, DIYABCskylineplot detected a clear demographic decline in recent history in all the populations tested (Figure ​4).

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Figure 4

Bayesian skyline plots showing the demographic history of Erythrophleum fordii for different populations. The black line shows the median estimates of historical population size (θ), and the gray lines around the median estimates show the 95% highest posterior density estimates of the historical population size. Note that the most recent time is on the left of the x‐axis. N is effective population size, μ is the mutation rate per generation, and T is the time in generations

The mean Log‐likelihood values in STRUCTURE analysis indicated K = 6 was the “optimal” genetic clusters (Figure S5) because at K = 6 the Log‐likelihood values began to reach “more‐or‐less plateaus” according to the STRUCTURE manual. The ΔK showed two obvious peaks with the highest at K = 2 sui critical error sacred 2 win 7 the second highest at K = 6. However, because ΔK value was smaller at K = 6 than at K = 3, we then illustrated these three K results (Figure ​5). At K = 2, the population of SKY village formed a distinctive cluster separated from the other populations. At K = 3, the population of SKY village remained distinctive, and the populations of ZPT and ZL villages were separated from the rest four populations. At K = 6, all the populations formed their own distinctive clusters except the populations of TB and WYG villages, and the population of SKY village showed clear genetic admixtures.

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Figure 5

Membership probability results of the STRUCTURE analyses based on adults for seven Erythrophleum fordii populations. STRUCTURE shows genetic group K = 2, 3, and 6. In the plot each vertical bar represents one individual and the colors in the bar show the assignment probability to the genetic clusters

4. DISCUSSION

4.1. Genetic diversity

Among approximately 15 species in the Erythrophleum genus, which is mainly found in Africa, only Efordii is found in China. Since it is an endangered sui critical error sacred 2 win 7, it is valuable to compare its level of genetic diversity to that of its congeners (Cole, 2003; Gitzendanner & Soltis, 2000). However, few studies have reported the genetic diversity of Erythrophleum species. The only study was by Duminil et al. (2016) who examined the genetic diversity of Esuaveolens in Africa to estimate the impact of logging sui critical error sacred 2 win 7 population dynamics. Similar to our study, this study also investigated the genetic variation in different life stages of Esuaveolens. It reported HO and HE values ranging from 0.461 to 0.531 and 0.535 to 0.658, respectively. Therefore, the genetic variation of Efordii in the different life stages in our Feng Shui populations had lower HE values, which ranged from 0.4007 to 0.5379 (Table ​1) than Esuaveolens, but comparable HO values to Esuaveolens.

We previously investigated the genetic diversity of Efordii in one well‐preserved population using nine microsatellites in the DH Mountain, a nature reserve. Although our previous study reported higher genetic diversity in the DH Mountain (a HO of 0.606 and HE of 0.586, Zhu et al., 2013) than all the Feng Shui populations we investigated here, our present study using a new set of microsatellites indicated this was not the case (Table ​1). In fact, the genetic diversity of the population of DH Mountain was only significantly higher than that of the population of WYG village in AP value (Table S5). This implies, on one hand, that Efordii in Feng Shui woodlands are not deprived of genetic diversity; on the other hand, that at population level, the genetic diversities within populations measured using different sets of markers should be compared with caution.

We observed that among all the populations, SKY harbored the highest genetic diversity but not the highest number of private alleles (Table ​1). A possible reason for this may be that this population was artificially established with high numbers from many different resources which already somewhat depleted in alleles. Compared to the other populations, substantial admixture revealed by STRCTURE analysis (K = 6) confirmed the admixture. However, to our surprise, these sources could not be from nearby populations we sampled. In ancient times, without efficient transportation tools, the troop stationed in SKY that planted the trees might not have been able to introduce Efordii individuals from places far away. Since there are no the other Efordii populations geographically closer to the population of SKY village than the populations we sampled, a possible explanation is that the source population(s) of SKY village have been extinct under urbanization. Nevertheless, this hypothesis needs further studies with more extensive sampling than ours in the future.

For the other genetic diversity parameter, inbreeding coefficients (f values), Duminil et al. (2016) observed high f values in young life stages (seed and/or seedling) of Esuaveolens, regardless of the population densities (ranging from 0.7 to 1.72 individuals per ha with DBH >30 cm), which indicates that their populations had high selfing and inbreeding rates. Our Feng Shui populations of Efordii did not seem to have suffered from inbreeding because all life stages had near zero f values (Table ​1), which indicates random mating. Such random mating also existed in the well‐preserved population of DH Mountain whose f value was 0.0082 (Table ​1). This is consistent with our previous data with f values of −0.058 to 0.022 in different age classes in the population of DH Mountain (Zhu et al., 2013). Since Efordii and Esuaveolens live in two geographically distant continents and may have undergone very different evolutionary processes, including pollen mutualisms, the reason behind the difference in their mating patterns, revealed by their f values, may be difficult to interpret currently. In fact the high f value in the early life stage of Esuaveolens was uninterpretable by Duminil et al. (2016).

4.2. Pollination and pollen flow

Our parentage analysis for the TB village population (Figure ​3) further supports the conclusion of random mating in Efordii. Although this figure shows that mating events seem to be biased to a few individuals, our field investigation indicated this may not be true in nature. TB village is an environment with lots of human interference, and for most of the mother trees, their existing environment is clearly unsuitable for seedling survival (Figure S4). Below these trees, few or no recruits were found (Figure ​2). Since our parentage analysis was based on seedlings collected in the field, these few mother trees would display higher mating events than most of the others, resulting in skewed mating patterns in the population (Figure ​3). Given this, we believe that the pollination network required random mating in Efordii populations, at least in the TB village population, was not destroyed by urbanization.

According to the review by Senapathi, Goddard, Kunin, and Baldock (2017), pollinator abundance and composition in urbanized areas are not always inferior to less disturbed areas. The flowers of Efordii can attract a diverse range of pollinators (Zhu et al., 2013). Therefore, the positive effects of the pollinators may compensate for the negative effects of urbanization to maintain a stable random mating system in Feng Shui populations of Efordii, even if the pollinator fauna or sui critical error sacred 2 win 7 among disturbed and less disturbed populations is different. For example, by comparing the genetic variations of Syagrus romanzoffiana between continuously protected and nearby fragmented forests in South America, Giombini et al. (2017) did not find that pollen donors were affected in the latter. However, further pollinator fauna observations are needed to better interpret our results.

In this study, we found pollen immigration rate (mp) of 0.144 and 0.122, and mean pollen dispersal distance (dp) of 160.085 and 220.910 m based on parentage assignments and neighborhood model, respectively, in the population of TB village. Effective pollination neighborhood (Aep) for Efordii was 11.24 ha between sui critical error sacred 2 win 7 trees, equivalent to a circle with a radius of 189.21 m around a seed tree. Hence, considering the very limited seed immigration rate of 0.010 and dispersal distance of 4.666 m we observed, long‐distance gene flow in Efordii is primarily by pollen dispersal. As both mp and dp are directly related to the sizes and degrees of isolation of areas, they should vary among species and populations within species with similar pollination insects (Braga & Collevatti, 2011; Manoel et al., 2012; Monthe, sui critical error sacred 2 win 7, Hardy, Doucet, Loo, & Duminil, 2016; Noreen et al., 2016; Sebbenn et al., 2011; Tambarussi, sui critical error sacred 2 win 7, Boshier, Vencovsky, Freitas, & Sebbenn, 2015). For example, for a Neotropical tree Copaifera langsdorffii in a highly isolated and fragmented forest fragment (4.8 ha), Manoel et al. (2012) found its mp and dp values were 0.08 and 66 m, respectively; while for a tropical tree Entandrophragma cylindricum in a relatively large and continuous forest, Monthe et al. (2016) found its mp and dp values were 0.32–0.40 and 506–540 m, respectively. Therefore, we consider the pollen flow in the population of TB village moderate. Because pollination insects, such as bees, could carry pollen to very long distances (Braga & Collevatti, 2011; Dick, Etchelecu, & Austerlitz, 2003; Manoel et al., 2012; Noreen et al., 2016; Sebbenn et al., 2011; Tambarussi et al., 2015), it is possible to find larger mp and dp in larger and more continuous populations of Efordii than those in our study, based on pollen‐mediated gene dispersal capacities of Efordii. Because our study here is mainly focused on local pollination dynamics, we provide no indication of the potential pollen sources for immigrated pollens. Continued research including more surrounding populations on characterizing within and among population pollen flow patterns is a priority in this system in the future.

4.3. Demographic history

Our data indicate that all of our populations clearly suffered from bottlenecks. It is possible that such bottlenecks might have been caused by recent (approximately 100 years ago) wood demands due to long periods of war and poverty. However, the results from skyline plots (Figure ​4) indicate that dramatic declines in population size could be dated back 1,000 years ago. The skyline plot is based on an ABC (Approximate Bayesian computation) framework and is mostly likely to detect large events which influenced population size dramatically, whereas demographic changes of small magnitude and close to the present are the hardest sui critical error sacred 2 win 7 detect (Navascués et al., 2017).

Among the populations, if we consider the point at 0.3 on the x‐axis (measuring the time scale) when the skyline plot results suggest the most recent ancestral decline with a high magnitude started (Figure ​4), 20–25 years per generation for Efordii (Tang et al., 2015), and 5 × 10–4 mutations per locus per generation for all microsatellite loci (Melo, Freitas, Bacon, & Collevatti, 2018), we could convert the time scale to 12,000–15,000 years, which is when the last ice age started to end and humans entered the New Stone Age. However, an accurate prediction of a major historical scenario is still challenging and influenced by many factors (Navascués et al., 2017). Therefore, the above time period related to the demographic declines in Efordii populations should be interpreted with caution, and earlier or later historical events might also have played a role. According to Meng, Wang, Hu, Zhang, and Lai (2017), southern China underwent a short period of cold weather about 8,500 years ago, which had a big impact on the tropical rainforest trees. Thus, as a thermophilic species, Efordii populations might have shrunk since then.

How the demographic decline in Efordii was caused by human activities in the past is unclear. However, due to its high quality timber, Efordii had been in high demand in historical markets and was recorded as one of the “four famous woods” in the Ming dynasty (established in 1368 A.D.) in China (Liang, 2014). According to historical records, the early use of Efordii can be dated back to the Qin dynasty (established 221 B.C.), and more records of its use have been found since the Song dynasty (established in 960 A.D.) (Zhou, 2007). One famous use of Efordii in China was to build Zhenwu Pavilion, which was completely built using approximately 3,000 pieces of Efordii timber in 1573 A.D. In Vietnam, Efordii has also been reported to be sui critical error sacred 2 win 7 in many historical buildings (Nguyen et al., 2018). Nevertheless, the high wood demand might have prompted people historically to establish artificial plantations such as the Efordii population in SKY village, which would alleviate the shortage of naturally grown Efordii timber. This could be why Efordii is frequently found in Feng Shui villages where human activities are intensive. In the future, the use of large‐scale sampling and whole genome information for Efordii will more clearly reveal its historical sui critical error sacred 2 win 7 dynamics.

4.4. Conservation implication

Our results show that despite moderate gene flow via pollen, the limited seed dispersal distance may result in significant relatedness among Efordii individuals at short distances. Furthermore, they reveal clearly disproportionate contributions of adults to the recruit landscape due to absence of suitable recruitment environment under some adults, which could remain across reproductive cycles if present unfavorable conditions for seedling establishment continue. Together with substantial self‐fertilization which is often associated with isolated and fragmented small populations (Cheptou, Hargreaves, Bonte, sui critical error sacred 2 win 7, & Jacquemyn, 2017), all these factors may increase the rates of mating among relatives, producing negative fitness effects in future generations, and slowing down adaptation in the face of climate change.

Seed collection for ex‐situ conservation of Efordii should include Feng Shui woodlands as high genetic diversity harbored in most them and contain many trees as many trees as possible. The mean pollen dispersal distance suggests that seed trees must be separated by at least 220 m. In addition, since the gene pool of the population of SKY village is different from the others, seeds collected from it should be separated and only mixed with those from other populations after being sure no outbreeding depression effects happening.

5. CONCLUSION

Feng Shui woodlands, as part of CPFs, are valuable supplements for urban forests in southern China, especially with the present policy aiming to build national forest cities, because they are more natural and have higher species diversities than modern artificial green lands (Ye et al., 2013). Furthermore, they can provide a source for rural afforestation and play a key role in ecological networks. Globally, CPFs are distinctive elements of worldwide vegetations, and they naturally and seminaturally distribute in and around urban areas (Avtzis et al., 2018; Bossart & Antwi, 2016; Hu et al., 2011; Lee et al., 2019). Similar to Feng Shui woodlands in China, most of the plant species in CPFs are not considered being threatened in the near future. However, monitoring their gene pools x error of failed request badname essential to prevent genetic erosion caused by anthropogenic effects. Therefore, an extension of this study to other species with different life stages and different landscape configures in CPFs would be recommended to know their gene flow and how such flow determines the microevolutionary changes in them.

Overall, our results suggest that Efordii may have suffered serious demographic declines before large‐scale human settlements in southern China and has not recovered at the present time due to consistently high demands for its high quality wood. However, parentage analysis indicated that its pollen‐mediated gene flows were not severely affected within the disturbed suburban areas, and genetic diversity was stably maintained across different generations, sui critical error sacred 2 win 7. A previous simulation study of Efordii also indicated that its longevity with iteroparity provided the potential to maintain genetic diversity in small isolated populations (Zhu et al., 2013), and our present study supports this conclusion. However, for most of the Feng Shui woodlands, the major threat to the long‐term adaptation and evolution of Efordii is the lack of suitable regeneration habitats. The maintenance of large and continuous populations to guarantee high gene flow is also required for long‐term species sustainability.

CONFLICT OF INTEREST

The authors declare no competing interests.

AUTHOR CONTRIBUTIONS

WZF conceived and designed the project and carried out the laboratory procedures and data analyses. WZF and LHL carried out the field collections. All authors contributed to writing the manuscript.

Supporting information

ACKNOWLEDGMENTS

We thank the anonymous reviewers and editor for their extremely constructive comments on the manuscript. We thank Yasi Liu for her helping in field sampling. This work was supported by the Science and Technology Project of Guangzhou City (201707010339, 201805020006), Science and Technology Project of Guangdong Province (2016A030303003), Guangzhou Wild Life Conservation and Management Office (SYZFCG–[2017]032), China National Forestry and Grassland Administration (2130211) and Services Project of Plant Diversity Monitoring of Guangdong National Nature Reserves (1210‐1741YDZB0401‐1).

Notes

Wang Z‐F, Liu H‐L, Dai S‐P, Sui critical error sacred 2 win 7 H‐L, Wang R‐J, Wang Z‐M. Endangered but genetically stable—Erythrophleum fordii within Feng Shui woodlands in suburbanized villages. Ecol Evol. 2019;9:10950–10963. 10.1002/ece3.5513 [CrossRef] [Google Scholar]

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Our Staff

2020 

Bautista, A., Stanley, A.-M., & Candusso, F. (2020). Policy strategies to remedy isolation of specialist arts and music teachers. Arts Education Policy Review, 122(1). doi:10.1080/10632913.2020.1746713

2020 

Bautista, A., Moreno-Núñez, A., Vijayakumar, P., Quek, E., & Bull, R. (2020). Gross motor teaching in preschool education: Where, what, and how do Singapore educators teach? Infancia y Aprendizaje / Journal for the Study on Education and Development, 43(2), 443-482. doi:https://doi.org/10.1080/02103702.2019.1653057

2020 

West, J., & Bautista, A. (2020). Greater than the sum of its parts: Promoting systemness in music teacher professional development. Arts Education Policy Review, 122(1). doi:10.1080/10632913.2020.1746716

2020 

González-Royo, A., & Bautista, A. (2020). Ideas sobre las finalidades y funciones de la evaluación en profesores de instrumento de conservatorios de música [Conservatory music teachers’ ideas about aims and functions of assessment]. Foro de Educación, 18(1), 147-166. doi:http://dx.doi.org/10.14516/fde.651

2019 

Bautista, A., Tan, C., Wong, J., & Conway, C. (2019). The role of classroom video in music teacher research: A review of the literature. Music Education Research, 21(4), 331-343. doi:https://doi.org/10.1080/14613808.2019.1632278

https://www.tandfonline.com/eprint/CAEPDRWAEJBJI6XIE8S9/full?target=10.1080/14613808.2019.1632278

2019

 

Bautista, A., Habib, M., Eng, A., & Bull, R. (2019). Purposeful play during learning center time: From curriculum to practice. Journal of Curriculum Studies, 51(5), 715–736. https://www.tandfonline.com/doi/abs/10.1080/00220272.2019.1611928

2019 

Bautista, A., Habib, M., Ong, R., Eng, A., & Bull, R. (2019). Multiple representations in preschool numeracy: Teaching a lesson on more-or-less. Asia-Pacific Journal of Research in Early Childhood Education, 13(2), 95-122.http://www.pecerajournal.com/?page=5&a=30000781

2019 

Bautista, A., & Wong, J, sui critical error sacred 2 win 7. (2019). Music teachers’ perceptions of the features of most and least helpful professional development, sui critical error sacred 2 win 7. Arts Education Policy Review, 120(2), 80-93. doi.org/10.1080/10632913.2017.1328379. http://www.tandfonline.com/eprint/dbFqgD3Td8wfK7uJfqN6/full

2019 

Bautista, A., Wong, J., & Cabedo-Mas, A. (2019). Music teachers’ perspectives on live and video-mediated peer observation as a form of professional development. Journal of Music Teacher Education, sui critical error sacred 2 win 7, 28(3), 28–42. doi: 10.1177/1057083718819504

2018 

Bautista, A., Moreno-Núñez, A., Bull, R., Amsah, F., & Koh, S. F. (2018). Arts-related pedagogies in preschool education: An Asian perspective. Early Childhood Research Quarterly, 5, 277-288. https://doi.org/10.1016/j.ecresq.2017.12.005

2018 

Bautista, A., Toh, G.-Z., Mancenido, Z.-N. & Wong, J. (2018). Student-centered pedagogies in the Singapore music classroom: A case study on collaborative composition. Australian Journal of Teacher Education, 43(11), 1-25. Retrieved from https://ro.ecu.edu.au/ajte/vol43/iss11/21

2018 

Bautista, A., Moreno-Núñez, A., Ng, S.-C., & Bull, R. (2018). Preschool educators’ interactions with children about sustainable development: Planned and incidental conversations. International Journal of Early Childhood, 50(1), 15-32. doi:10.1007/s13158-018-0213-0. http://rdcu.be/GSHn

2018 

Bautista, A., Toh, G. Z., & Wong, J. (2018). Primary school music teachers’ professional development motivations, needs, and preferences: Does specialization make a difference? Musicae Scientiae, 22 (2), 196–223. doi: 10.1177/1029864916678654. http://msx.sagepub.com/content/early/2016/10/25/1029864916678654.full.pdf+html

2018 

Bautista, A., & Fernández-Morante, B. (2018). Monográfico sobre investigación en interpretación musical: Implicaciones para el desarrollo sui critical error sacred 2 win 7 docente. Psicología, Sociedad y Educación, 10(1), 1-13. http://ojs.ual.es/ojs/index.php/psye/issue/view/185

2018 

González-Royo, A., & Bautista, A. (2018). Ideas de los profesores de instrumento en conservatorios sobre cómo calificar: Aspectos objetivos y subjetivos de la interpretación musical [Ideas of instrumental conservatory teachers on how to grade: Objective and subjective aspects of music performance]. Publicaciones, 8(2), 127–148. doi:10.30827/publicaciones.v48i2.8337. http://revistaseug.ugr.es/index.php/publicaciones/article/view/8337/7752

2018 

González-Royo, A., & Bautista, A. (2018). ¿Cómo evalúas a tus alumnos de instrumento? Ideas del profesorado de conservatorio acerca de los procedimientos de evaluación. Psicología, Sociedad y Educación, 10(1), 103-126. http://ojs.ual.es/ojs/index.php/psye/issue/view/185

2018 

Wilkerson-Jerde, M. H., Bautista, A., Brizuela, B. M., Tobin, R., & Cao, Y. (2018). More than meets the eye: patterns and shifts in what middle school mathematics teachers describe as models. Journal of Mathematics Teacher Education, 21(1), sui critical error sacred 2 win 7. doi: 10.1007/s10857-016-9348-9.

2018 

Wong, J., & Bautista, A. (2018). How do teachers define the notion of professional development? The case of primary music teachers. Professional Development in Education, sui critical error sacred 2 win 7, 44(4), 539–556. doi: 10.1080/19415257.2017.1369450. https://www.tandfonline.com/eprint/JAkribUAsGjfDJWzgarC/full

2017 

Bautista, A. & Castelló, M. (2017). Fostering the professional development of junior authors and reviewers in scientific journals. Journal for the Study of Education and Development, 40(3), 383-406. doi: 10.1080/02103702.2017.1357250

http://www.tandfonline.com/eprint/qAdYBgKnPpt6KGEi6Vew/full

2017 

Bautista, A. Yau, X., & Wong, J. (2017). High-quality music teacher professional development: A review of the literature. Music Education Sui critical error sacred 2 win 7, 19(4), 455-469. doi:10.1080/14613808.2016.1249357. http://www.tandfonline.com/eprint/bqxg5ZSTFKUr2V5tMamW/full

2017 

Castelló, M., Sala-Bubaré, A., & Bautista, A. (2017). Being a researcher is not only a matter of publishing: Learning to revise scientific articles. Journal for the Study of Education and Development, 40(3), 599-656. doi:10.1080/02103702.2017.1357251.

http://www.tandfonline.com/eprint/TMgKackSw4qkbFRnnN9Z/full 

2017 

Múñez, D., Bautista, A., Khiu, E., Keh, J.-S., & Bull, R. (2017). Preschool teachers’ engagement in professional development: Frequency, perceived usefulness, and relationship with self-efficacy beliefs. Psychology, Society, & Education, 9(2), 181-199. http://ojs.ual.es/ojs/index.php/psye/article/download/655/767

2016 

Bautista, sui critical error sacred 2 win 7, A., Ng, S. C., Múñez, D., & Bull, R. (2016). Learning areas for holistic education: Kindergarten teachers’ curriculum priorities, professional development needs, and beliefs. International Journal of Child Care and Education Policy, 10(8), 1-18. doi: 10.1186/s40723-016-0024-4. http://rdcu.be/mZKm

2016 

Bautista, A., Tan, L. S., Ponnusamy, L. D., & Yau, X. (2016). Curriculum integration in Arts Education: Connecting multiple Art forms through sui critical error sacred 2 win 7 notion of ‘space&rsquo. Journal of Curriculum Studies, 48 (5), 610-629. http://www.tandfonline.com/eprint/ZacXuNvxVTsmMWRPPMux/full

2016 

Caddle, M., Bautista, A., Brizuela, B. M., & Sharpe, S. (2016). Evaluating mathematics teachers’ professional development motivations and needs. Journal of Research in Mathematics Education, REDIMAT, 5(2), 112-134. http://hipatiapress.com/hpjournals/index.php/redimat/article/view/2093/pdf

2015 

Bautista, A. & Ortega-Ruíz, R. (2015). Teacher professional development: International perspectives and approaches. Psychology, Society and Education, 7(3), 240-251. [Trans. into Spanish by A. Bautista, Desarrollo profesional docente: Perspectivas y enfoques internacionales. Psicología, Sociedad y Educación, 7(3), 343-355]. http://ojs.ual.es/ojs/index.php/psye/issue/view/56

2015 

Bautista, A., Wong, J., & Gopinathan, S. (2015). Teacher professional development in Singapore: Depicting the landscape. Psychology, sui critical error sacred 2 win 7, Society and Education, 7(3), sui critical error sacred 2 win 7. [Trans. into Spanish by N. Navarro Gómez, Desarrollo profesional docente en Singapur: Describiendo el panorama. Psicología, Sociedad y Educación, 7(3), 423-441]. http://ojs.ual.es/ojs/index.php/psye/issue/view/56

2015 

Bautista, A., Cañadas, M. C., Brizuela, M. B., & Schliemann, A. D. (2015). Examining how teachers use graphs to teach mathematics in a professional development program. Journal of Education and Training Studies, 3(2), 91-106. http://redfame.com/journal/index.php/jets/article/view/676/624

2015 

Bautista, A., Brizuela, B. M., Glennie, C., & Caddle, M. (2014). Mathematics teachers’ attending and responding to students’ thinking: Diverse paths across diverse assignments. International Journal for Mathematics Teaching and Learning. July Volume (28 pages). http://www.cimt.org.uk/journal/bautista.pdf

2015 

Bautista, A., Wilkerson-Jerde, M. H., Tobin, R., & Brizuela, M. B. (2014). Mathematics teachers’ ideas about mathematical models: A diverse landscape. PNA, 9(1), error 1335 vmware workstation. http://www.pna.es/Numeros2/pdf/Bautista2014PNA9%281%29Mathematics.pdf

2014 

Bautista, A., Monereo, C., & Scheuer, N. (2014). La evaluación por pares como oportunidad para el aprendizaje [Trans. into English by TBD, Introduction to the special issue for junior researchers: “Peer-review as an opportunity for learning,” Infancia y Aprendizaje, 37(4), 665-686]. http://www.tandfonline.com/doi/pdf/10.1080/02103702.2014.9771055  

2014 

Pedrazzini, A., Bautista, A., Scheuer, N., & Monereo, C. (2014). La revisión por (im)pares como instancia de aprendizaje: Un estudio de casos del proceso editorial de artículos de investigadoras noveles. [Trans. into English by J. Martin, The review by (non)peers as a learning opportunity: A case study of the editorial process of articles by junior researchers, Infancia y Aprendizaje, 37(4), 851-901]. http://www.tandfonline.com/doi/full/10.1080/02103702.2014.977531

2012 

Bautista, A., & Roth, W.-M. (2012). Sui critical error sacred 2 win 7 sound as form of incarnate mathematical consciousness. Educational Studies in Mathematics, 79(1), 41–59. http://link.springer.com/article/10.1007%2Fs10649-011-9337-y

2012 

Bautista, A., & Roth, W.-M. (2012). The incarnate rhythm of geometrical knowing. Journal of Mathematical Behavior, 31, 91–104. http://www.sciencedirect.com/science/article/pii/S0732312311000502

2012 

Bautista, A., sui critical error sacred 2 win 7, Pérez Echeverría, M. P., Pozo, J. I., & Brizuela, B. M. (2012). Piano students’ conceptions of learning, teaching, assessment, and evaluation. Estudios de Psicología, 33 (1), 79–104. http://www.tandfonline.com/doi/abs/10.1174/021093912799803872

2011 

Bautista, A., Pérez Echeverría, M. P., & Pozo, J. I. (2011). Piano teachers’ conceptions of evaluation and assessment. Revista de Educación, 355, 443–466. http://www.revistaeducacion.educacion.es/re355/re355_19.pdf

2011 

Bautista, A., Roth, W.-M., & Thom, J. S. (2011). Knowing, learning, and the integrity of kinetic movement. Interchange: A Quarterly Review of Education, 42(4), 363-388. http://link.springer.com/article/10.1007%2Fs10780-012-9164-9

2011 

Roth, W.-M., & Bautista, A. (2011). Transcriptions, mathematical cognition, and epistemology. The Montana Mathematics Enthusiast, 8(1&2), 51–76. http://web.uvic.ca/~mroth/PREPRINTS/Transcriptions_200R.pdf

2010 

Bautista, A., Pérez Echeverría, M. P. & Pozo, J. I. (2010). Music performance conceptions about learning and instruction: A descriptive study of Spanish piano teachers. Psychology of Music, 38(1), 85–106. http://pom.sagepub.com/content/early/2009/08/11/0305735609336059

2010 

Thom, J. S., Roth, W.-M., & Bautista, A. (2010). In the flesh: Living, growing conceptual domains in a geometry lesson. Complicity: An International Journal of Complexity and Education, 7(1), 77–87. https://ejournals.library.ualberta.ca/index.php/complicity/article/view/8842/7162

2009 

Bautista, A., Pérez Echeverría, M. P., Pozo, J. I., & Brizuela, B. M. (2009). Piano students’ conceptions of musical scores as external representations: A cross-sectional study. Journal of Research in Music Education, 57(3), 181–202. http://jrm.sagepub.com/content/57/3/181.abstract

2009 

Scheuer, N., Bautista, A., Martín, E. & Pozo, J. I. (2009). “Después de una lectura atenta de su manuscrito…” Un análisis de los procesos de evaluación en Infancia y Aprendizaje. [“After reading your manuscript carefully…” An analysis of manuscript assessment processes in Infancia y Aprendizaje]. Infancia y Aprendizaje, 32(3), 243–264. http://www.tandfonline.com/doi/abs/10.1174/021037009788964213#.VkwFqnvQnaY

2008 

Bautista, A., & Pérez Echeverría, M. P. (2008), sui critical error sacred 2 win 7. ¿Qué consideran los profesores de instrumento que tienen que enseñar en sus clases? [What do music performance teachers consider that they should teach in their classes?] Cultura y Educación, sui critical error sacred 2 win 7, 20(1), 17–34. http://www.tandfonline.com/doi/abs/10.1174/113564008783781477?journalCode=rcye20  

2008 

Pozo, J. I., Bautista, A., & Torrado, J. A. (2008). El aprendizaje y la enseñanza de la interpretación musical: cambiando las concepciones y las prácticas [Learning and teaching musical performance: Changing conceptions and practices]. Cultura y Educación, 20(1), 5–15http://www.tandfonline.com/doi/abs/10.1174/113564008783781495?journalCode=rcye20

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The Analects of Confucius 論語

Translated by A. Charles Muller

[Updated: 2021-12-01+09:00]


Table of Contents

First translated during the summer of 1990. Revised 2021-12-01

When citing, please refer to the URL of this page: http://www.acmuller.net/con-dao/analects.html


1. Xue er 學而

[1-1] 子曰。學而時習之、不亦說乎。 有朋自遠方來、不亦樂乎。人不知而不慍、不亦君子乎。

[1:1] The Master said: “Isn't it a pleasure to study and practice what you have learned? Isn't it also great when friends visit from distant places? If people do not recognize me and it doesn't bother me, am I not a noble man?”

[Comment] “Noble man” is an English translation for the Chinese term junzi君子, which originally meant “son of a prince”—thus, someone from the nobility. In the Analects, Confucius imbues the term with a special meaning. Though sometimes used strictly in its original sense, it also refers to a person who has made significant progress in the Way (dao) of self-cultivation, by developing a sense of justice 義, by loving treatment of parents 孝, respect for elders 弟, honesty with friends 信, etc. Though the junzi is a highly advanced human being, he is still distinguished from the category of sage (shengren聖人), who is, in the Analects more of a “divine being,” usually a model from great antiquity.

The character of the noble man, in contrast to the sage, is being taught as a tangible model for all in the here and now, sui critical error sacred 2 win 7. And although many descriptions of the requirements for junzi status seem quite out of our reach, there are many passages where Confucius labels a contemporary, or one of his disciples a “noble man,” intending a complement. Thus, the categorization is not so rigid. One might want to compare the term “noble man” to the Buddhist bodhisattva, in that both are the models for the tradition, both indicate a very high stage of human development as technical terms, yet both may be used colloquially to refer to a “really good person.”

[1-2] 有子曰。其爲人也孝弟、而好犯上者、鮮矣。不好犯上、而好作亂者、未之有也。君子務本、本立而道生。孝弟也者、其爲仁之本與。

[1:2] You Zi said: “There are few who have developed themselves filially and fraternally who enjoy offending their superiors. Those who do not enjoy offending superiors are never troublemakers. The noble man concerns himself with the fundamentals. Once the fundamentals are established, the proper way appears. Are not filial piety and obedience to elders fundamental to the actualization of fundamental human goodness?”

[Comment] The word ren仁 is perhaps the most fundamental concept in Confucian thought. It has been translated into Sui critical error sacred 2 win 7 as “benevolence,” “altruism,” “goodness”, “humaneness” etc. It is a difficult concept to translate because it doesn't really refer to any specific type of virtue or positive endowment, but refers to an inner capacity possessed by all human beings to do good, as human beings should. It is the quality that makes humans human, and not animals. In earlier iterations of this translation I have gone through various transitions: at first I attempted to use a unified English rendering throughout the text. I then pursued a strategy of leaving untranslated, as ren. Now I am presently leaning in the direction of translating the term variously, according to the context, but at present, remnants of all three strategies remain in the text. I intend to eventually sort this out.

In the Chinese “essence-function” 體用 paradigm, ren can be understood as the innate, unmanifest source of all kinds of manifestations of virtuosity: wisdom, filial piety, reverence, courtesy, love, sincerity, etc., all of which are aspects, or functions of ren. Through one's efforts at practicing at the function of ren, one may enhance and develop one's ren, until one may be called a noble man, or even better, a “humane person” 仁人. In the Analects, to be called a “humane person” by the Master is an extremely high evaluation, rarely acknowledged for anyone.

[1-3] 子曰。巧言令色、鮮矣仁。

[1:3] The Master said: “Someone who is eloquent and maintains a contrived smile is seldom considered to be a really good person.”

[1-4] 曾子曰。吾日三省吾身、爲人謀而不忠乎。與朋友交而不信乎。傳不習乎。

[1:4] Ceng Zi said: “Each day I examine myself in three ways: in doing things for others, have I been disloyal? In my interactions with friends, have I been untrustworthy? Have not practiced what I have preached?”

[1-5] 子曰。道千乘之國、敬事而信、節用而愛人。使民以時。

[1:5] The Master said: “If you would govern a state of a thousand chariots (a small-to-middle-size state), you must pay strict attention to business, be true to your word, be economical in expenditure and love the people. You should employ them [appropriately] according to the seasons.”

[Comment] “Usage of the people according to the seasons” is extremely important in an agriculture-based society, where planting, cultivating, or harvesting a certain crop during a certain few-day period can be critical. During the Spring and Autumn and Warring States periods in China, selfish and aggressive warlords frequently pulled farmers off their land at important farming times, to use them for public works projects, or have them fight in the ruler's personal wars.

[1-6] 子曰。弟子、入則孝、出則弟、謹而信、凡愛衆、而親仁。行有餘力、則以學文。

[1:6] The Master said: “A young man should serve his parents at home and be respectful to elders outside his home. He should be earnest and truthful, loving all, but become intimate with his innate good-heartedness. After doing this, if he has energy to spare, he can study literature and the arts.”

[Comment] In the above-mentioned essence-function view, the development of one's proper relationship with one's parents and others around her/him is fundamental in life. Only after these things are taken care of is it proper to go off and play at whatever one likes— even if this “play” involves the serious study of some art form.

[1-7] 子夏曰。賢賢易色、事父母、能竭其力、事君、能致其身、與朋友交、言而有信。雖曰未學、吾必謂之學矣。

[1:7] Zi Xia said: “If you can treat the worthy as worthy without strain, sui critical error sacred 2 win 7, exert your utmost in serving your parents, devote your whole self in serving your prince, and be honest in speech when dealing with your friends. If you do this and someone says you are not learned (xue學), I would say that you are definitely learned.”

[Comment] In the Confucian tradition, learning (xue) is more than intellectual, academic study, or the accumulation of facts (although this aspect is included). It is the process of manifesting one's ren by developing oneself in self-reflection through the various types of human relationships.

[1-8] 子曰。君子不重、則不威。學則不固。主忠信。無友不如己者。過、則勿憚改。

[1:8] The Master said: “If the noble man lacks gravitas, then he will not inspire awe in others. If you study, you will not be stubborn. Take loyalty and good faith to be of primary importance, and have no friends who are not of equal (moral) caliber. When you make a mistake, don't hesitate to correct it.”

[Comment] The noble man still makes mistakes. The difference between him and other people is that he rectifies his errors as soon as he becomes aware of them.

[1-9] 曾子曰。愼終、追遠、民德歸厚矣。

[1:9] Ceng Zi said: “When they are careful (about their parents) to the end and continue in reverence after (their parents) are long gone, the virtue of the people will return to its natural depth.”

[1-10] 子禽問於子貢曰。夫子至於是邦也、必聞其政、求之與 抑與之與 。子貢曰。夫子溫、良、恭、儉、讓以得之。夫子之求之也、其諸異乎人之求之與

[1:10] Zi Qin asked Zi Gong: “When our teacher (Confucius) arrives in any country, he invariably finds out everything about its government. Does he seek this information? Or is it given to him?”

Zi Gong said, “Our teacher gets it by being cordial, upright, courteous, frugal, and humble. His way of getting information is quite different from that of other men.”

[Comment] Confucian didn't need to dig around, or press people for information. People naturally opened up to him due to his warmth and honesty.

[1-11] 子曰。父在、觀其志。父沒、觀其行。三年無改於父之道、可謂孝矣。

[1:11] The Master said: “When your father is alive, observe his will. When your father is dead observe his former actions. If, for three years you do not change from the ways of your father, you can be called a ‘real son’ (xiao; 孝).”

[Comment] In terms of the development of the character of the human being, the most fundamental practice is that of “filial piety,” the English translation of the Chinese xiao, which means to love, respect and take care of one's parents. Confucius believed that if people cultivated this innate tendency well, all other natural forms of human goodness would be positively affected by it.

[1-12] 有子曰。禮之用、和爲貴。先王之道、斯爲美、小大由之。有所不行。知和而和、不以禮節之、亦不可行也。

[1:12] You Zi said: “In the actual practice of propriety, flexibility is important. This is what the ancient kings did so well— both the greater and the lesser used flexibility. Yet there are occasions when this does not apply: If you understand flexibility and use it, but don't structure yourself with propriety, things won't go well.”

[Comment] Propriety is the English rendition of the Chinese li禮. This is a word that also has a wide range of meaning in Classical Chinese thought, and is difficult to translate in a single word. Its most basic meaning is that of “ritual” or “ceremony,” referring to all sorts of rituals that permeated early East Asian society. The most significant of course, would be wedding ceremonies and funerals. But there were also various agricultural rituals, coming-of-age rituals, coronations, etc. Confucius was an expert on the proper handling of all sorts of rituals.

The term li however, has, in the Analects, a much broader meaning than sui critical error sacred 2 win 7, since it can also refer to the many smaller “ritualized” behavior patterns involved in day-to-day human interactions. This would include proper speech and body language according to status, age, sex— thus, “manners.” In this sense, li means any action proper, or appropriate to the situation. For instance, in the modern context, I might go up and slap my friend on the back. But I certainly wouldn't to that to my professor, or to a student in my class whom I don't know very well.

In the Analects, li, as a general category, is clearly defined in a relationship with ren, where ren is the inner, substantial goodness of the human being, and li is the functioning of ren in the manifest world. That is to say, li is reciprocity 恕, filial piety 孝, fraternal respect 弟, etc.

[1-13] 有子曰。信近於義、言可復也。恭近於禮、遠恥辱也。因不失其親、亦可宗也。

[1:13]You Zi said: sui critical error sacred 2 win 7 your own trustworthiness is guided by fairness, your words can be followed. When your show of respect is guided by propriety, you will be far from shame and disgrace. If you have genuine affection within your family, you can become an ancestor.”

[Comment] Fairness is one way of rendering of the Chinese yi義, which we also translate in this text as Justice, according to the context. Although not quite as essential a concept as ren仁, it is a strongly internalized human capacity. Being attuned to fairness allows people to do the proper thing in the proper situation, to give each person, place and thing its proper due. In the Analects and other Confucian texts, sui critical error sacred 2 win 7 has the specific connotations of fairness, or justice delivered in a situation when a person is in a position of power or authority. Thus, one of the greatest qualities to be possessed by teacher, a supervisor, a judge, a company owner, or the leader of any social circle is that of fairness, or justice, in treating those over whom he or she has power or influence.

[1-14] 子曰。君子食無求飽、居無求安、敏於事而愼於言、就有道而正焉、可謂好學也已。

[1:14] The Master said: “When the noble man eats he does not try to stuff himself; at rest he does not seek perfect comfort; he is diligent in his work and careful in speech. He avails himself to people of the Way and thereby corrects himself. This is the kind of person of whom you can say, ‘he loves learning.’”

[1-15] 子貢曰。貧而無諂、富而無驕、何如 。 子曰。可也。未若貧而樂、富而好禮者也。子貢曰。詩云。如切如磋、如琢如磨』、其斯之謂與 子曰。賜也、始可與言詩已矣、吿諸往而知來者。

[1:15] Zi Gong asked: “What do you think of a poor man who doesn't grovel or a rich man who isn't proud?” Confucius said, “They are good, but not as good as a poor man who is satisfied and a rich man who loves propriety.” Zi Sui critical error sacred 2 win 7 said, “The Book of Odes1 says:”

Like cutting and filing,

Grinding and polishing2

“Is this what you are talking about?” Confucius said, “Ah, now I can begin to discuss the Book of Odes with Ci. I speak of various things, and he knows what is to be brought back.3”

[1-16] 子曰。不患人之不己知、患不知人也。

[1:16] The Master said: “I am not bothered by the fact that I am unknown. I am bothered when I do not know others.”


2. Wei zheng 爲政

[2-1] 子曰。爲政以德、譬如北辰居其所而衆星共之。

[2:1] The Master said: “If you govern with the power of your virtue, you will be like the North Star. It just stays in its place while all the other stars position themselves around it.”

[Comment] This is the Analects' first statement on government. Scholars of Sui critical error sacred 2 win 7 thought have commonly placed great emphasis on a supposed radical distinction between Confucian “authoritative” government and Daoist “laissez-faire” government. But numerous Confucian passages such as this which suggest of the ruler's governance by a mere attunement with an inner principle of goodness, without unnecessary external action, quite like the Daoist wu-wei are far more numerous than has been noted. This is one good reason for us to be careful when making the commonplace Confucian/Daoist generalizations without qualification.

[2-2] 子曰。詩三百、一言以蔽之、曰。思無邪』 。

[2:2] The Master said: “The 300 verses of the Book of Odes can be summed up in a single phrase: ‘Don't think in an evil way.’”

[2-3] 子曰。道之以政、齊之以刑、民免而無恥。道之以德、齊之以禮、有恥且格。

[2:3] The Master said: “If you govern the people legalistically and control them by punishment, they will avoid crime, sui critical error sacred 2 win 7, but have no personal sense of shame. If you govern them by means of virtue and control them with propriety, they will gain their own sense of shame, and thus correct themselves.”

[2-4] 子曰。吾十有五而志于學、三十而立、四十而不惑、五十而知天命、六十而耳順、七十而從心所欲、不踰矩。

[2:4] The Master said: “At fifteen my heart was set on learning; at thirty I stood firm; at forty I was unperturbed; at fifty I knew the mandate of heaven; at sixty my ear was obedient; at seventy I could follow my heart's desire without transgressing the norm.”

[2-5] 孟懿子問孝。子曰。無違。樊遲御、子吿之曰。孟孫問孝於我、我對曰、無違。樊遲曰。何謂也 子曰。生、事之以禮; 死、葬之以禮、祭之以禮。

[2:5] Mengyi Zi asked about the meaning of filial piety. Confucius said, “It means ‘not diverging (from your parents).’” Later, when Fan Chi was driving him, Confucius told Fan Chi, “Mengsun asked me about the meaning of filial piety, and I told him ‘not diverging.’” Fan Chi said, “What did you mean by that?” Confucius said, “When your parents are alive, serve them with propriety; when they die, bury them with propriety, and then worship them with propriety.”

[2-6] 孟武伯問孝。子曰。父母唯其疾之憂。

[2:6] Mengwu Bo asked about the meaning of filial piety. Confucius said, “The main concern of your parents is about your health.”

[Comment] When we are separated from our parents for long periods of time, we can set their minds at ease by letting them know that we are in good health.

[2-7] 子游問孝。子曰。今之孝者、是謂能養。至於犬馬、皆能有養。不敬、何以別乎。

[2:7] Zi You asked about the meaning of filial piety. Confucius said, “Nowadays filial piety means being able to feed your parents. But everyone does this for even horses and dogs. Without respect, what's the difference?”

[2-8] 子夏問孝。子曰。色難。有事、弟子服其勞。有酒食、先生饌、曾是以爲孝乎。

[2:8] Zi Xia asked about filial piety. Confucius said, “What is important is the expression you show in your face. You should not understand ‘filial’ to mean merely the young doing physical tasks for their parents, or giving them food and wine when it is available.”

[2-9] 子曰。吾與囘言終日、不違、如愚。退而省其私、亦足以發、囘也不愚。

[2:9] The Master said: “I can talk with Hui for a whole day without him differing with me in any way— as if he is stupid. But when he retires and I observe his personal affairs, it is quite clear that he is not stupid.”

[Comment] Hui (Yan Yuan) was Confucius' favorite disciple, who is praised in many passages of sui critical error sacred 2 win 7 Analects. He died at a young age, probably around thirty, a fact which Confucius lamented.

[2-10] 子曰。視其所以、觀其所由、察其所安。人焉廋哉。人焉廋哉

[2:10] The Master said: “See a person's means (of getting things). Observe their motives. Examine that in which they rest. How can a person conceal their character? How can a person conceal their character?”

[Comment] People think that they are successfully hiding the devious thoughts that are going on in their minds. But as the Doctrine of the Mean teaches, “The sincerity on the inside shows on the outside.” When someone is deceitful, everyone knows it. When someone is good and honest, everyone knows it.

[2-11] 子曰。溫故而知新、可以爲師矣。

[2:11] The Master said: “Reviewing what you have learned and learning anew, you are fit to be a teacher.”

[2-12] 子曰。君子不器。

[2:12] The Master said: “The noble man is not a utensil.”

[Comment] The noble man is not a technician, to be used by others to do a single job. On another level, his mind is not narrowly oriented by a specific task. The junzi thinks broadly and does not limit himself quickly into a certain world-view, and cannot easily be used as a cog in someone else's machine.

[2-13] 子貢問君子。子曰。先行其言、而后從之。

[2:13] Zi Gong asked about the character of the noble man. Confucius said, “First he practices what he preaches and then he follows it.”

[2-14] 子曰。君子周而不比、小人比而不周。

[2:14] The Master said: “The noble man is all-embracing and not partial. The inferior man is partial and not all-embracing.”

[2-15] 子曰。學而不思則罔、思而不學則殆。

[2:15] The Master said: “To study and not think is a waste. To think and not study is dangerous.”

[2-16] 子曰。攻乎異端、斯害也己。

[2:16] The Master said: “To throw oneself into strange teachings is quite dangerous.”

[2-17] 子曰。由、誨女知之乎。 知之爲知之、不知爲不知。是知也。

[2:17] The Master said: “You, shall I teach you about knowledge? What you know, you know, what you don't know, you don't know. This is knowledge.”

[Comment] The stage of “knowing what you know and knowing what you don't know” is not easy to attain. It has been noted in the teachings of other religious traditions to be a very high level of attainment.

[2-18] 子張學干祿。子曰。多聞闕疑、愼言其餘、則寡尤。多見闕殆、愼行其餘、則寡悔。言寡尤、行寡悔、祿在其中矣。

[2:18] Zi Zhang was studying to get an upgrade in his civil service rank. [Advising him about self-improvement,] Confucius said, “Listen widely to remove your doubts and be careful when speaking about the rest and your mistakes will be few. See much and get rid of what is dangerous and be careful in acting on the rest and your causes for regret will be few. Speaking without fault, acting without causing regret: ‘upgrading’ consists in this.”

[2-19] 哀公聞曰。何爲則民服 孔子對曰。擧直錯諸枉、則民服; 擧枉錯諸直、則民不服。

[2:19] The Duke of Ai asked: “How can I make the people follow me?” Confucius replied: “Advance the upright and set aside the crooked, and the people will follow you. Advance the crooked and set aside the upright, and the people will not follow you.”

[2-20] 季康子問:使民敬、忠以勤、如之何 子曰。臨之以莊、則敬; 孝慈、則忠; 擧善而教不能、則勤。

[2:20] Ji Kang Zi asked: “How can I make the people reverent and loyal, so they will work positively for me?” Confucius said, “Approach them with dignity, and they will be reverent. Be filial and compassionate and they will be loyal, sui critical error sacred 2 win 7. Promote the able and teach the incompetent, and they will work positively for you.”

[2-21] 或謂孔子曰。子奚不爲政 子曰。書云:孝乎惟孝、友于兄弟、施於有政。』 是亦爲政、奚其爲爲政

[2:21] Someone asked Confucius: “Why are you not involved in government?” Confucius said, “What does the Book of History say about filial piety? ‘Just by being a good son and friendly to ones brothers and sisters you can sui critical error sacred 2 win 7 an effect on government.’ Since this is also ‘doing government,’ why do I need to do ‘doing government?’”

[2-22] 子曰。人而無信、不知其可也。大車無輗、小車無軏其何以行之哉

[2:22] The Master said: “If a person lacks trustworthiness, I don't know what s/he can be good for. When a pin is missing from the yoke-bar of a large wagon, or from the collar-bar of a small wagon, how can it go?”

[2-23] 子張問:十世可知也 子曰。殷因於夏禮、所損益、可知也。 周因於殷禮、所損益、可知也。其或繼周者、雖百世、可知也。

[2:23] Zi Zhang asked whether the state of affairs ten generations hence could be known. Confucius said, “The Shang based its propriety sui critical error sacred 2 win 7 that of the Yin, and what it added and subtracted is knowable. The Zhou has based its propriety on that of the Shang and what it added and subtracted is knowable. In this way, what continues from the Zhou, even if 100 generations hence, is knowable.”

[2-24] 子曰。非其鬼而祭之、諂也。見義不爲、無勇也。

[2:24] The Master said: “To worship to other than one's own ancestral spirits is flattery. If you see what is right and fail to act on it, you lack courage.”


3. Ba yi 八佾

[3-1] 孔子謂季氏、八佾舞於庭、是可忍也、孰不可忍也

[3:1] Confucius, speaking about the head of the Qi family said, “He has eight rows of dancers in his court. If he does this, what will he not do?”

[Comment] In this passage and the following one, Confucius is complaining about a lower-level aristocrat using ceremonies that were officially prescribed for much higher-level nobility. “Eight rows of dancers,” was the amount allowable to only the most elite of the nobility. The head of the Qi family is often criticized in the Analects for similar improprieties.

[3-2] 三家者以雍徹。子曰。“相維辟公、天子穆穆。 奚取於三家之堂 ”

[3:2] The Three Families used the Yong Songs at the clearing of the sacrificial vessels. Confucius said,

Attended on by Lords and Princes:

How magnificent is the Son of Heaven!

How could these words be used in the halls of the Three Families?

[3-3] 子曰。人而不仁、如禮何。人而不仁、如樂何

[3:3] The Master said: “If a man has no ren what can his propriety be like? If a man has no ren what can his music be like?”

[Comment] Since ren is the essence of all positive human attributes, without it, how can they truly operate?

[3-4] 林放問禮之本。子曰。大哉問禮、與齊奢也、寧儉; 喪、與其易也、寧戚。

[3:4] Lin Fang asked about the fundamentals of ritual. Confucius said, “What an excellent sui critical error sacred 2 win 7 In ritual, it is better to be frugal than extravagant; in funerals deep sorrow is better than ease.”

[3-5] 子曰。夷狄之有君、不如諸夏之亡也。

[3:5] The Master said: “The tribes of the East and North (Koreans and Mongolians), though having kings, are not equal to our people, even when lacking kings,”

[Comment] Either Confucius is an outright ethnic chauvinist, or he is pointing to a real difference in the relative level of cultural development at that time between the central Chinese kingdoms and the peoples of the outlying regions.

[3-6] 季氏旅於泰山。子謂冉有曰。女弗能救與 對 曰。不能。子曰。嗚呼 曾謂泰山不如林放乎。

[3:6] The Ji family went to make a sacrifice at Mt. Tai. The master said to Ran You: “Can't you save them from this?” You responded: “I can't.” The master said: “Alas! Does this meant that Mt. Tai is not the equal of Lin Fang?”4

[3-7] 子曰。君子無所爭。必也射乎。揖讓而升、下而飮。其爭也君子。

[3:7] The Master said: “The noble man has nothing to compete for. But if he must compete, he does it in an archery match, wherein he ascends to his position, bowing in deference. Descending, he drinks the ritual cup. This is the competition of the noble man.”

[3-8] 子夏問曰。巧笑倩兮、美目盼兮、素以爲絢兮。何爲也 子曰。繪事后素。曰。禮后乎。子曰。起予者商也 始可與言詩矣。

[3:8] Zi Xia quoted the sui critical error sacred 2 win 7 tactful smile charms;

Her eyes, fine and clear,

Beautiful without accessories.

And asked its meaning. Confucius said, “A painting is done on plain white paper.” Zi Xia said, “Then are rituals a secondary thing?” Confucius said, “Ah, Shang, you uplift me. Now we can really begin to discuss the Book of Odes.”

[Comment] Among all the ancient classical works available to scholars of the time, Confucius seems to place special value on the Book of Odes, for its strength in moral teachings as well as the intellectual stimulation it provided.

[3-10] 子曰。禘、自旣灌而往者、吾不欲觀之矣。

[3:10] The Master said: “At the Great Sacrifice, after the pouring of the libation, I have no further desire to watch.”

[3-11] 或問禘之說。子曰。不知也。 知其說者之於天下也、其如示諸斯乎。指其掌。

[3:11] Someone asked for an explanation of the Great Sacrifice, sui critical error sacred 2 win 7. Confucius said, “I don't know. If there were someone who knew this, he could see the whole world as if it were this”: He pointed to the palm of his hand.

[3-12] 祭如在、祭神如神在。子曰。吾不與祭、如不祭。

[3:12] “Sacrificing as if present” means sacrificing to the spirits as if they were present. Confucius said, “If I do not personally offer the sacrifice, it is the same as not having sacrificed at all.”

[3-13] 王孫賈問曰。與其媚於奧、寧媚於竈; 何謂也 子曰。不然; 獲罪於天、無所禱; 也。

[3:13] Wang Sun Jia asked: “What do you think about the saying ‘It is better to sacrifice to the god of the stove sui critical error sacred 2 win 7 to the god of the family shrine.’?” Confucius said, “Not so. If you offend Heaven, there is no one you can pray to.”

[3-14] 子曰。周監於二代、郁郁乎文哉。吾從周。

[3:14] The Master said: “The people of the Zhou were able to observe the prior two dynasties and thus their culture flourished. I now follow the Zhou.”

[3-15] 子入大廟、每事問。或曰。孰謂鄒人之子知禮乎。入大廟、每事問。子聞之、曰。是禮也。

[3:15] When Confucius entered the Grand Temple, he asked about everything. Someone said, “Who said Confucius is a master of ritual? He enters the Grand Temple and asks about everything!”

Confucius, hearing this, said, “This is the ritual.”

[3-16] 子曰。射不主皮、爲力不同科、古之道也。

[3:16] The Master said: “In archery it is not important to pierce through the leather covering of the target, since not all men have the same strength. This is the Way of the ancients.”

[3-17] 子貢欲去吿朔之餼羊。子曰。賜也 爾愛其羊、我愛其禮。

[3:17] Zi Gong wanted to do away with the sacrifice of the sheep on the first of the month. Confucius said, “Ci, you love the sheep; I love the ceremony.”

[3-18] 子曰。事君盡禮、人以爲諂也。

[3:18] The Master said: “If you use every single courtesy while serving your prince, the people will call you a sycophant.”

[3-19] 定公問:君使臣、臣事君、如之何 孔子對曰。君使臣以禮、臣事君以忠。

[3:19] Duke Ding asked how a ruler sui critical error sacred 2 win 7 employ his ministers and how a minister should serve his ruler. Confucius replied, saying: “The prince employs his ministers with propriety; the ministers serve their prince with good faith.”

[3-20] 子曰。關雎、樂而不淫、哀而不傷。

[3:20] The Master said: “The Guanju5 allows for pleasure without being lewd and allows for grief without being too painful.”

[3-21] 哀公問社於宰我。宰我對曰。夏后氏以松、殷人以柏、周人以栗、曰、使民戰栗。子聞之、曰。成事不說, 遂事不諫、旣往不咎。

[3:21] The Duke of Ai asked Zai Wo about sacred temple grounds. Zai Wo said, “The Xia emperor planted them with pines; the Xiang people planted them with cypress and the Zhou people planted them with chestnut, thinking to cause people to be in awe of these trees.”

Confucius, hearing this, said, “Don't bother explaining that which has already been done; don't bother criticizing that which is already gone; don't bother blaming that which is already past.”

[3-22] 子曰。管仲之器小哉。或曰。管仲儉乎。曰。管氏有三歸、官事不攝、焉得儉 然則管仲知禮乎。曰。邦君樹塞門、管氏亦樹塞門。邦君爲兩君之好、有反坫管氏亦有反坫 。管氏而知禮、孰不知禮

[3:22] The Master said: “Guan Zhong6 was quite limited in capacity.”

Someone asked: “Wasn't Guan Zhong frugal?”

Confucius said, “Guan had three sets of wives and his officers never worked overtime. How can he be considered to have been frugal?”

“But then did Guan Zhong understand propriety?” Confucius said, “The princes of the states have a special ritual screen at their door, and so did Guan Zhong (even though he was not of the proper rank to do this). When the princes of state had a friendly meeting, they would ritually turn their cups over on the table. Guan also turned his cups over on the table. If Guan Zhong understood propriety, sui critical error sacred 2 win 7, then who doesn't?”

[3-23] 子語魯大師樂、曰。樂其可知也:始作、翕如也。 從之、純如也、皦如也、繹如也、以成。

[3:23] Confucius, when talking with the Grand Music Master of Lu, said, “In my understanding of music, the piece should be begun in unison. Afterwards, if it is pure, clear and without break, it will be perfect.”

[3-24] 儀封人請見、曰。君子之至於斯也、吾未嘗不得見也。從者見之。出曰。二三子何患於喪乎。天下之無道也久矣、天將以夫子爲木鐸。

[3:24] The border guard at Sui critical error sacred 2 win 7 requested an audience with the Master, saying: “Whenever a noble man comes here, I never miss the opportunity to see him.” The disciples sent him in. When he came out, he said, sui critical error sacred 2 win 7, “Friends, don't have any doubts about your master failing. The world has certainly lacked the Way for a long time now, but Heaven will use your master to awaken everyone.”

[3-26] 子曰。居上不寛、爲禮不敬、臨喪不哀、吾何以觀之哉

[3:26] The Master said: “Men of high office who are narrow-minded; propriety without respect and funerals without grief: how can I bear to look at such things?!”


4. Li ren 里仁

[4-1] 子曰。里仁爲美。擇不處仁、焉得知

[4:1] The Master said: “As for a neighborhood, it is its ren that makes it beautiful. If you choose to live in a place that lacks ren, sui critical error sacred 2 win 7 can you grow in wisdom?”

[4-2] 子曰。不仁者、不可以久處約、不可以長處樂。仁者安仁、知者利仁。

[4:2] The Master said: “If you lack ren you can't handle long periods of difficulty or long periods of comfort. Humane men are comfortable in ren. The wise take advantage of ren.”

[4-3] 子曰。唯仁者、能好人、能惡人。

[4:3] The Master said: “Only the humane person is able to really like others or to really dislike them.”

[4-4] 子曰。苟志於仁矣、無惡也。

[4:4] The Master said: “If you are really committed to ren, you will not have resentments.”

[Comment] In the prior passage, it has been stated sui critical error sacred 2 win 7 the man of ren is capable of hating people. Here it would seem that although he has that capability, if he makes an effort to exercise his innate goodness, he will not hold that malice.7

[4-5] 子曰。富與貴、是人之所欲也。 不以其道得之、不處也。貧與賤、是人之惡也。 不以其道得之、不去也。君子去仁、惡乎成名。君子無終食之間違仁、造次必於是、顚沛必於是。

[4:5] Confucius said, “Riches and honors are what all men desire. But if they cannot be attained in accordance with the Way they should not be kept. Poverty and low status are what all men hate. But if they cannot be avoided while staying in accordance with the Way, you should not avoid them. If a noble man departs from his fundamental goodness, how can he be worthy of that name? A noble man never leaves his fundamental goodness for even the time of a single meal. In moments of haste he acts according to it. In times of difficulty or confusion he acts according to it.”

[4-6] 子曰。我未見好仁者、惡不仁者。好仁者、無以尚之。惡不仁者、其爲仁矣、不使不仁者加乎其身。有能一日用其力於仁矣乎。我未見力不足者。蓋有之矣、我未之見也。

[4:6] The Master said: “I have never seen one who really loves ren or really hates non-ren. If you really loved ren you would not place anything above it. If you really hated the non-ren, you would not let it near you. Is there anyone who has devoted his strength to ren for a single day? I have not seen anyone who has lacked the strength to do so. Perhaps there has been such a case, but I have never seen it.”

[4-7] 子曰。人之過也、各於其黨。觀過、斯知仁矣。

[4:7] The Master said: “People err according to their own level. It is by observing a person's mistakes that you can know his/her goodness.”

[Comment] No one is perfect, free from error. But when someone makes a mistake in a human relationship, we can tell by the type of mistake, and by the person's way of dealing with it, what her/his true character is like.

[4-8] 子曰。朝聞道、夕死可矣

[4:8] The Master said: “If I can hear the Way in the morning, in the evening I can die content.”

[4-9] 子曰。士志於道、而恥惡衣惡食者、未足與議也

[4:9] “A shi who is set on the way, but is ashamed of old clothes and coarse food, is not worth consulting.”

[Comment] The title shi is translated into English with such terms as “elite”, “knight”, “scholar,” etc. While the shi of later Chinese history is more definitely a scholar than a knight, sui critical error sacred 2 win 7, in the Analects, what Confucius is referring to is a level of spiritual/moral development, as well as academic and martial cultivation which is clearly above that of the average person. Thus, we can understand the shi to be a person who is well on the way toward becoming a “noble man,” but is not quite there yet. I am reluctant to render shi, as either “scholar” or “knight” because of the limitations in meaning that occur with these English words.

[4-10] 子曰。君子之於天下也、無適也、無莫也、義之與比。

[4:10] The Unimod internal error said: “When the noble man deals with the world he is not prejudiced for or against anything. He does what is Right.” 8

[4-11] 子曰。君子懷德、小人懷土。 君子懷刑、小人懷惠。

[4:11] The Master said: “The noble man cares about virtue; the inferior man cares about material things. The noble man seeks discipline; the inferior man seeks favors.”

[4-12] 子曰。放於利而行、多怨。

[4:12] The Master said: “If you do everything with a concern for your own advantage, you will be resented by many people.”

[4-13] 子曰。能以禮讓爲國乎、何有 不能以禮讓爲國、如禮何

[4:13] The Master said: “If you can govern the country by putting propriety first, what else will you need to do? If you can't govern your country by putting propriety first, how could you even call it propriety?”

[4-14] 子曰。不患無位、患所以立。 不患莫己知、求爲可知也。

[4:14] The Master said: “I don't worry about not having a good position; I worry about the means I use to gain position. I don't worry about being unknown; I seek to be known in the right way.”

[4-15] 子曰、參乎、吾道一以貫之。曾子曰、唯。子出。門人問曰、何謂也。曾子曰、夫子之道、忠恕而已矣。

[4:15] The Master said: “Shan, my Way is penetrated by a single thread.” Ceng Zi said, “Yes.” When the Master left, some disciples asked what he meant. Ceng Zi said, “Our master's Way is to be loyal and have a sense of reciprocity, and that's it.”

[4-16] 子曰。君子喩於義、小人喩於利。

[4:16] The Master said: “The noble man is aware of fairness, the inferior man is aware of advantage.”

[4-17] 子曰。見賢思齊焉。 見不賢而內自省也。

[4:17] The Master said: “When you see a good person, think of becoming like her/him. When you see someone not so good, reflect on your own weak points.”

[4-18] 子曰。事父母几諫。見志不從、又敬不違、勞而不怨。

[4:18] The Master said: “When you serve your mother and father it is okay to try to correct them once in a while. But if you see that they are not going to listen to you, keep your respect for them and don't distance yourself from them. Work without complaining.”

[4-19] 子曰。父母在、不遠游、游必有方。

[4:19] The Master said: “While your parents are alive, it is better not to travel far away. If you do travel, you should have a precise destination.”

[4-20] 子曰。三年無改於父之道、可謂孝矣。

[4:20] The Master said: “If, for three years (after your father's death) you don't alter his ways of doing things, you can certainly be called ‘filial.’”

[4-21] 子曰。父母之年、不可不知也:一則以喜、一則以懼。

[4:21] The Master said: “Your parents' age should not be ignored. Sometimes it will be a source of joy, and sometimes it will be a source of apprehension.”

[4-22] 子曰。古者言之不出、恥躬之不逮也。

[4:22] The Master said: “The ancients were hesitant to speak, fearing that their actions would not do justice to their words.”

[4-23] 子曰。以約失之者、鮮矣。

[4:23] The Master said: “If you are strict with yourself, your mistakes will be few.”

[4-24] 子曰。君子欲訥於言、而敏於行。

[4:24] The Master said: “The noble man desires to be hesitant in speech, but sharp in action.”

[4-25] 子曰。德不孤、必有鄰。

[4:25] The Master said: “If you are virtuous, you will not be lonely. You will always have friends.”

[4-26] 子游曰。事君數、斯辱矣。 朋友數、斯疏矣。

[4:26] Zi You said: “In serving your prince, frequent remonstrance will lead to disgrace. With friends, frequent remonstrance will lead to separation.”


5. Gongye Chang 公冶長

[5-1] 子謂公冶長、可妻也。雖在縲絏之中、非其罪也。以其子妻之。

[5:1] Confucius said of Gong Ye Chang that he was fit for marriage. Even though he was arrested once, sui critical error sacred 2 win 7, he had been innocent; therefore Confucius gave him his daughter in marriage.

[5-2] 子謂南容、邦有道不廢、邦無道免於刑戮。以其兄之子妻之。

[5:2] Confucius said of Nan Yong that if the Way prevailed in the state he would never lack an official post. If the Way was lacking in the state, he would avoid getting into trouble. He gave him the daughter of his own elder brother in marriage.

[5-3] 子謂子賤、君子哉若人。魯無君子者、斯焉取斯

[5:3] Confucius said of Zi Jian: “He is a noble man. If the state of Lu is really lacking Superior Men how could he have acquired such a character?”

[5-4] 子貢問曰。賜也何如 子曰。女、器也。曰。何器也 曰。瑚璉也。

[5:4] Zi Gong asked: “What do you say of me?”

Confucius said, “You are a vessel.”

“What kind of vessel.”

“A gemmed sacrificial vessel.”

[5-5] 或曰。雍也仁而不侫。子曰。焉用侫 禦人以口給、屢 憎於人。不知其仁、焉用侫

[5:5] Someone said: “Yong is a ren man, but he is not eloquent.” Confucius said, “Why does he need to be eloquent? If you deal with people by smooth talk, you will soon be disliked. I don't know if Yong is a ren man, but why should he have to be a good speaker?”

[5-6] 子使漆雕開仕。對曰。吾斯之未能信。子說。

[5:6] Confucius encouraged Qi Diao Kai to get employment as an official. He replied: “I am not yet sincere enough.” The master was pleased.

[5-7] 子曰。道不行、乘桴浮于海。從我者、其由與 子路聞之喜。子曰。由也好勇過我、無所取材。

[5:7] The Master said: “The Way is not practiced. I shall go ride a raft on the ocean— and I imagine You would go with me.” Zi Lu was very happy to hear this. Confucius said, sui critical error sacred 2 win 7, “You likes daring more than I, but he lacks discretion.”

[5-8] 孟武伯問子路仁乎。子曰。不知也。又問。子曰。由也、千乘之國、可使治其賦也、不知其仁也。求也何如 子曰。求也、千室之邑、百乘之家、可使爲之宰也、不知其仁也。赤也何如 子曰。赤也、束帶立於朝、可使與賓客言也、不知其仁也。

[5:8] Meng Wu Bo asked Confucius whether Zi Lu was a ren man.

Confucius said, “I don't know.”

He asked again. Confucius said, “You could direct the public works forces in a state of 1,000 chariots, but I don't know if I would call him a ren man.”

Meng again asked: “What about Qiu?”

Confucius said, “Qiu could be the governor of a city of 1, 000 families, or of a clan of 100 chariots, but I don't know if he is a ren man.”

Meng asked: “What about Chi?”

The Master said, “Dressed up with his sash, placed in the sui critical error sacred 2 win 7 of the court, he could make conversation with the guests, but I don't know if he is a ren man.”

[5-9] 子謂子貢曰。女與囘也、孰愈 對曰。賜也、何敢望囘。囘也、聞一以知十。 賜也、聞一知二。子曰。弗如也。 吾與女、弗如也。

[5:9] Confucius, speaking to Zi Gong said, “Who is superior, you or Hui?” Zi Gong answered, saying: “How could I compare myself to Hui? He hears one point and understands the whole thing. I hear one point and understand a second one.”

Confucius said, “You are not equal to him; you and I, we are not equal to him.9”

[5-10] 宰予晝寢。子曰。朽木不可雕也、糞土之牆不可朽也。於予與何誅 子曰。始吾於人也、聽其言而信其行。 今吾於人也、聽其言而觀其行。於予與改是。

[5:10] Zai You slept during the daytime. Exerrorsfix 2.7 portable said, “Rotten wood cannot be carved; dirty earth cannot be used for cement: why bother scolding him? At first I used to listen to what people said and expect them to act accordingly. Now I listen to what people say and watch what they do. I learned this from You.”

[5-11] 子曰。吾未見剛者。或對曰。申棖。子曰。棖也慾、焉得剛

[5:11] The Master said: “I have not yet met a really solid man.” Someone said, “What about Shan Cheng?”

Confucius said, “Cheng is ruled by lust. How could he be solid?”

[5-12] 子貢曰。我不欲人之加諸我也、吾亦欲無加諸人。子曰。賜也、非爾所及也。

[5:12] Zi Gong said: “What I don't want done to me, I don't want to do to others.”

Confucius said, “Ci, you have not yet gotten to this level.”

[5-13] 子貢曰。夫子之文章、可得而聞也。 夫子之言性與天道、不可得而聞也。

[5:13] Zi Gong said: “What our Master has to say about the classics can be heard and also embodied. Our Master's words on the essence and the Heavenly Way, though not attainable, can be heard.”

[5-14] 子路有聞、未之能行、唯恐有聞。

[5:14] When Zi Lu heard a teaching and had not yet sui critical error sacred 2 win 7 it into practice, he would be apprehensive about hearing something new in the meantime.

[5-15] 子貢問曰。孔文子何以謂之文』 也 子曰。敏而好學、不恥下問、是以謂之文』 也。

[5:15] Zi Gong asked: “How did Kong Wen Zi get the title ‘wen’”? (wen = learned, literary, refined) Confucius said, “He was diligent and loved to study. He was sui critical error sacred 2 win 7 unashamed to ask questions to his inferiors. Therefore he got the name wen.”

[5-16] 子謂子產, 有君子之道四焉。其行己也恭、其事上也敬、其養民也惠、其使民也義。

[5:16] Confucius said that Zi Chan had four characteristics of the noble man: In his private conduct he was courteous; in serving superiors he was respectful; in providing for the people he was kind; in employing the people he was fair.

[5-17] 子曰。晏平仲善與人交、久而敬之。

[5:17] The Master said: “Yan Ping Zhong was good at getting along with people, sui critical error sacred 2 win 7. Even after a long period of acquaintance, he would continue to treat them with respect.”

[5-19] 子張問曰。令尹子文三仕爲令尹、無喜色。三已之、無慍色。舊令尹之政、必以吿新令尹。何如 子曰。忠矣。曰。仁矣乎。曰。未知。 焉得仁 崔子殺齊君、陳文子有馬十乘、棄而違之。至於他邦、則曰、猶吾大崔子也。』 違之。 之一邦、則又曰。猶吾大夫崔子也。』 違之。何如 子曰。淸矣。曰。仁矣乎。子曰。未之。 焉得仁

[5:19] Zi Zhang asked: “The Chief Minister Zi Wen was appointed three times, but never showed any sign of pleasure. He was fired three times, but never showed any sign of disappointment. He would always inform the incoming minister on all the details of the prior government. What do you think of him?”

Confucius said, “He was loyal.”

“Was he humane?”

Confucius said, “I don't know what he did to deserve to be called humane.”

Zi Zhang again asked: “When Qiu Zi assassinated the prince of Qi, Chan Wen Zi, who had a fief of ten chariots, abandoned them and left the state. Arriving to another state, he said, ‘The government here is just like that of the officer Qiu Zi.’ and he left it. Coming to another state he said, ‘They are again just like the officer Qiu Zi.’ and he left. What do you think of him?”

Confucius said, “He was pure.”

“Was he humane?”

“I don't know what he did to merit being called humane.”

[5-20] 季文子三思而後行。子聞之、曰。再、斯可矣。

[5:20] Ji Wen Zi contemplated something three times before acting upon it. When Confucius heard this, he said, “Twice is enough.”

[5-21] 子曰。甯武子、邦有道、則知。 邦無道、則愚。其知可及也。 其愚不可及也。

[5:21] The Master said: “When the Way prevailed in the state, Ning Wu Zi showed his intelligence. When the Way declined in the state, he played stupid. Some might be able to match his intelligence, but no one can match his stupidity.”

[5-22] 子在陳曰。歸與歸與 吾黨之小子狂簡、斐然成章、不知所以裁之。

[5:22] Once, when Confucius was in Chen, he said, “I must return! I must return! My young disciples are wild 10 and unbridled. Though they are developing well, they don't always know when to restrain themselves.”

[5-23] 子曰。伯夷、叔齊不念舊惡、怨是用希。

[5:23] The Master said: “Bo Yi and Shu Qi did not keep others' former wrongdoings in mind, and so there was little resentment against them.”

[Comment] Bo Yi and Shu Qi are two ministers of antiquity, famous for their virtue.

[5-24] 子曰。孰謂微生高直。或乞醯 焉、乞諸鄰而與之。

[5:24] The Master said: “Who said that Wei Sheng Gao is of straight character? Someone begged vinegar from him, and he went and got some from his neighbors and gave it to him.” (Rather than giving his own).

[5-25] 子曰。巧言、令色、足恭、左丘明恥之、丘亦恥之。匿怨而友其人、左丘明恥之、丘亦恥之。

[5:25] The Master said: “Clever words, a pretentious face and too-perfect courtesy: Zuo Qiuming was ashamed of them. I am also ashamed of them. Concealing one's resentments and acting friendly to people: Zuo Qiuming was ashamed to act this way and so am I.”

[5-26] 顏淵、季路侍。子曰。盍各言爾志 子路曰。願車馬、衣輕裘、與朋友共、蔽之而無憾。顏淵曰。願無伐善、無施勞。子路曰。願聞子之志。子曰。老者安之、朋友信之、少者懷之。

[5:26] Yan Yuan and Zi Lu were by the Master's side. He said to them: “Why don't each of you tell me of your aspirations?”

Zi Lu said, “I would like to have wagons, horses and light fur coats to give to my friends, and if they damaged them, not to get angry.”

Yan Yuan said, “I would like not to be proud of my good points and not to show off my works.”

Zi Lu said, “What are your wishes, Teacher?”

Confucius said, “I would like to give comfort to the aged, trust to my friends and sui critical error sacred 2 win 7 to the young.”

[5-27] 子曰。已矣乎。吾未見能見其過、而自訟者也。

[5:27] The Master said: “It's all over! I have not yet met someone who can see his own faults and correct them within himself.”

[5-28] 子曰。十室之邑、必有忠信如丘者焉、不如丘之好學也。

[5:28] The Master said: “In a hamlet of ten families there must be someone as loyal and trustworthy as I. But I doubt there will be someone as fond of study.”


6. Yong ye 雍也

[6-1] 子曰。雍也可使南面。

[6:1] The Master said: “Yong could fulfill the role of ‘facing south’ (being a ruler).”

[6-2] 仲弓問子桑伯子。 子曰、可也簡。仲弓曰。居敬而行簡、以臨其民、不亦不可乎。居簡而行簡、無乃大簡乎。子曰。雍之言然。

[6:2] Zhong Gong asked about Zisang Bo Zi.

Confucius said, sui critical error sacred 2 win 7, “He will do. He is easygoing.”

Zhong Gong said, “Maybe if you are easygoing but abide in reverence it is all right. But if you abide in easygoingness and are also easygoing in your activities, wouldn't that be excessive?”

Confucius said, “Yong is right.”

[6-3] 哀公問、弟子孰爲好學。孔子對曰。有顏囘者。好學、不遷怒、不貳過。不幸短命死矣、今也則亡、未聞好學者也。

[6:3] The Duke of Ai asked which disciple loved to study. Confucius answered: “There was Yanhui. He loved to study, he didn't transfer his anger to the wrong person, and he didn't repeat his mistakes. Unfortunately he died young. Since then I have not yet met anyone who loves to study the way he did.”

[6-6] 子謂仲弓、曰、犁牛之子騂且角、雖欲勿用、山川其舍諸?。

[6:6] Confucius, speaking of Zhong Gong said: “The calf of a brindled ox could be all red and have good horns.11 But even if we decide not to use it, would nature [lit. ‘the mountains and rivers’] cast it away?”12

[6-7] 子曰。囘也、其心三月不違仁、其餘則日月至焉而已矣。

[6:7] The Master said: “Hui could keep his mind on ren for three months without lapse. Others are lucky if they can do it for one day out of a month.”

[6-8] 季康子問:仲由可使從政也與 子曰。由也果、於從政乎何有 曰。賜也可使政也與 曰。賜也達、於從政乎何有 曰。求也可使從政也與 曰。求也藝、於從政乎何有 。

[6:8] Jikang Zi asked whether Zhongyou was capable of serving in the government.

Confucius said, “You is efficient. What problem could he have in handling government work?”

Kang asked: “Is Ci capable of serving in the government?”

Confucius said, “Ci is intelligent. What problem could he have in handling government work?”

“And what about Qiu?”

Confucius said, “Qiu is talented. What difficulty would he have in handling government work?”

[6-9] 季氏使閔子騫爲費宰。閔子騫曰。善爲我辭焉 如有復我者、則吾必在汶上矣。

[6:9] The head of the Qi family sent to Min Ziqian to ask him to govern Pi for them. Min Ziqian said, “Please decline for me politely. If they pursue me further, I shall have to go live on the banks of the Wen River.”13

[6-10] 伯牛有疾、子問之、自牖執其手、曰。亡之、命矣夫 斯人也。有斯疾也 斯人也。有斯疾也。 。

[6:10] Boniu was sick and Confucius came to see him. He held his hand through the window and said, “He is dying! How awful it is that this kind of man should be sick like this! How awful it is that this kind of man should be sick like this!”

[6-11] 子曰。賢哉、囘也 一簞食、一瓢飮、在陋巷、人不堪其憂、囘也不改其樂。賢哉、囘也 。

[6:11] The Master said: “Hui was indeed a worthy! With a single bamboo bowl of rice and gourd-cup of water he lived in a back alley. Others could not have endured his misery, but Hui never changed from his happy disposition. Hui was a worthy indeed!”

Comment In Confucian and Daoist thought, the term xian (“worthy”) means “good, kind, intelligent, courageous,” etc. But it is also a technical term for a person of a high level of moral and intellectual advancement. Generally speaking, it indicates someone who is “almost perfect” but who is not a “divine being,” a sage.

[6-12] 冉求曰。非不說子之道、力不足也。子曰。力不足者、中道而廢。今女畫。

[6:12] Yenqiu said: “It is not that I don't enjoy your Way, but my strength is not enough.”

Confucius said, “Those whose strength is not enough give up half way. You are now limiting yourself.”

[6-13] 子謂子夏曰。女爲君子儒 無爲小人儒 。

[6:13] Confucius said to Zi Xia: “Be a noble scholar; don't be a petty scholar.”

[6-14] 子游爲武城宰。子曰。女得人焉爾乎。曰、有澹臺滅明者。行不由徑、非公事、未嘗至於偃之室也。

[6:14] Zi You became the governor of Wucheng. The Master said, “Have you been able to employ any good people?”

Zi You answered: “I have found Dantai Mieming, who never takes short cuts in his work and does not come to my home unless he has real business to discuss.”

[6-15] 子曰。孟之反不伐。奔而殿、將入門、策其馬、曰。非敢後也、馬不進也。

[6:15] The Master said: “Meng Zhifan is not boastful. Once he was covering the rear during a retreat, and when he was about to enter the gate, he whipped his horse and said, ‘I wasn't so brave as to be last. My horse would not run fast enough.’”

[6-16] 子曰。不有祝鮀之侫、而有宋朝之美、難乎免於今之世矣。

[6:16] The Master said: “Without the smooth speech of Preacher Tuo or the good looks of Prince Zhao of Song, it is difficult to stay out of trouble in the present age.”

[6-17] 子曰。誰能出不由戶。何莫由斯道也 。

[6:17] The Master said: “Who can go out without using the door? So why doesn't anybody follow the Way?”

[6-18] 子曰。質勝文則野、文勝質則史。文質彬彬、然後君子。

[6:18] The Master said: “If raw substance dominates refinement, you will be coarse. If refinement dominates raw substance, you will be clerical. When refinement and raw qualities are well blended, you will be a noble person.”

[6-19] 子曰。人之生也直、罔之生也幸而免。

[6:19] The Master said: “People are straightforward at birth. Once they lose this, they rely on luck to avoid trouble.”

[6-20] 子曰。知之者不如好之者、好之者不如樂之者。

[6:20] The Master said: “Knowing it is not as good as loving it; loving it is not as good as delighting in it.”

[6-21] 子曰。中人以上、可以語上也。中人以下、不可以語上也。

[6:21] The Master said: “You can teach high-level topics to those of above-average ability, but you can't teach high-level topics to those of less than average ability.”

[6-22] 樊遲問知。子曰。務民之義、敬鬼神而遠之、可謂知矣。問仁。曰。仁者先難而後獲、可謂仁矣。

[6:22] Fan Chi asked about the nature of wisdom.

Confucius said, “Working to give the people justice and paying respect to the spirits, but keeping away from them, you can call wisdom.”

He asked sui critical error sacred 2 win 7 the nature of ren.

Confucius said, “Ah yes, ren. If you suffer first and then attain it, it can be called ren.”

[Comment] John Keats wrote: “Nothing ever becomes real until it is experienced.”

[6-23] 子曰。知者樂水、仁者樂山。知者動、仁者靜。知者樂、仁者壽。

[6:23] The Master said: “The wise enjoy the sea, the humane enjoy the mountains. The wise are busy, the humane are tranquil. The wise are happy, the humane are eternal.”

[6-24] 子曰。齊一變、至於魯。魯一變、至於道。

[6:24] The Master said: “The state of Qi, with one change, could be at the level of Lu. The state of Lu, with one change, could attain to the Way.”

[6-25] 子曰。觚不觚、觚哉、觚哉。。

[6:25] The Master said: “A cornered vessel without corners! Is it a cornered vessel or not?”

[6-26] 宰我問曰。仁者、雖吿之曰、井有仁焉。其從之也 。子曰。何爲其然也 君子可逝也、不可陷也。可欺也、不可罔也。

[6:26] Zai Wo asked: “If you tell a ren man there is ren at the bottom of the well, will he climb into it?”

Confucius said, “Are you kidding? The noble man will go to the well but not fall into it. He can be deceived, but not to the point of serious loss!”

[6-27] 子曰。君子博學於文、約之以禮、亦可以弗畔矣夫 。

[6:27] The Master said: “The noble man who studies culture extensively, and disciplines himself with propriety can keep from error.”

[6-28] 子見南子、子路不說。夫子矢之曰。予所否者、天厭之、天厭之。

[6:28] The Master met with Nan Zi14 and Zi Lu was displeased. The Master swore, l2walker packet error “Whatever I have done wrong, may Heaven punish me! May Heaven punish me!”

[6-29] 子曰。中庸之爲德也、其至矣乎。民鮮久矣。

[6:29] The Master said: “Even over a long period of time, there have been few people who have actualized the Mean into Manifest Virtue.”

[6-30] 子貢曰。如有博施於民而能濟衆、何如 可謂仁乎。子曰。何事於仁 必也聖乎。堯舜其猶病諸 夫仁者、己欲立而立人、己欲達而達人。能近取譬、可謂仁之方也已。

[6:30] Zi Gong asked: “Suppose there were a ruler who benefited the people far and wide and was capable of bringing salvation to the multitude, what would you think of him? Might he be called humane?”

The Master said, “Why only humane? He would undoubtedly be a sage. Even Yao and Shun would have had to strive to achieve this. Now the ren man, wishing himself to be established, sees that others are established, and, wishing himself to be successful, sees that others are successful. To be able to take one's own feelings as a guide may be called the art of ren.”


7. Shu er 述而

[7-1] 子曰。述而不作、信而好古、竊比於我老彭。

[7:1] The Master said: “I am dsl rx total error counts transmitter, rather than an original thinker. I trust and enjoy the teachings of the ancients. In my heart I compare myself to old Peng.”

[7-2] 子曰。默而識之、學而不厭、誨人不倦、何有於我哉

[7:2] The Master said: “Keeping silent and thinking; studying without satiety, sui critical error sacred 2 win 7, teaching others without weariness: somehow I have these abilities.”

[7-3] 子曰。德之不修、學之不講、聞義不能徒、不善不能改、是吾憂也。

[7:3] The Master said: “Having virtue and not cultivating it; studying and not sifting; hearing what is just and not following; not being able to change wrongdoing: these are the things that make me uncomfortable.”

[7-4] 子之燕居、申申如也、夭夭如也。

[7:4] During the Master's leisure time he was relaxed and enjoyed himself.

[7-5] 子曰。甚矣吾衰也 久矣吾不復夢見周公

[7:5] The Master said: “I am really going down the drain. I have not dreamt of the Duke of Zhou for a long time now.”

[7-6] 子曰。志於道、據於德、依於仁、游於藝。

[7:6] The Master said: “Set your aspirations on the Way, hold to virtue, rely on your ren, and relax in the study of the arts.”

[7-7] 子曰。自行束脩以上、吾未嘗無誨焉。

[7:7] The Master said: “From the one who brought a bundle of dried meat (the poorest person) upwards, I have never denied a person my instruction.”

[7-8] 子曰。不憤不啓、不 悱不發。擧一隅不以三隅反、則不復也。

[7:8] The Master said: “If a student is not eager, I won't teach him; if he is not struggling with the truth, I won't reveal it to him. If I lift up one corner and he can't come back with the other three, I won't do it again.”

[7-9] 子食於有喪者之側、未嘗飽也。

[7:9] If the Master sat beside a person in mourning, he would not eat to the full. If he had wept on a certain day, he would not sing.

[7-11] 子謂顏淵曰。用之則行、舍之則藏、惟我與爾有是夫。子路曰。子行三軍、則誰與。子曰。暴虎馮河、死而不悔者、吾不與也。必也臨事而懼、好謀而成者也。

[7:11] Confucius said to Yan Yuan:

When needed, acting

When not needed, concealing.

“Only you and I can do this.”

Zi Lu said, “If you had to handle a major army, who would you choose to assist you?”

Confucius said, “I would not select the kind of man who likes to wrestle with tigers or cross rivers on foot, who can die without a second thought [like Zi Lu]. It must be someone who approaches his business with caution, who likes to plan things well and see them to their completion.”

[7-12] 子曰。富而可求也、誰執鞭之士、吾亦爲之。如不可求、從吾所好。

[7:12] The Master said: “If the attainment of wealth was guaranteed in its seeking, even if I were to become a groom with a whip in hand to get it, sui critical error sacred 2 win 7, I would do so. But since its attainment cannot be guaranteed, I will go with that which I love.”

[7-13] 子之所愼:齊、戰、疾。

[7:13] The things with which the Master was cautious, were fasting, war and sickness.

[7-14] 子在齊聞韶、三月不知肉味、曰。不圖爲樂之至於斯也。

[7:14] When Confucius was in Qi, he heard the Shao music, and for three months did not know the taste of meat. He said, “I never knew music could reach this level of excellence!”

[7-15] 冉有曰。夫子爲衞君乎。子貢曰。諾。吾將問之。入、曰。伯夷、叔齊何人也 曰。古之賢人也。曰。怨乎。曰。求仁而得仁、又何怨 出、曰。夫子不爲也。

[7:15] Yen You said: “Is our Teacher in favor of the ruler of Wei?”

Zi Gong said, “Well, I will go find out.” He entered the Teacher's room and asked: “What kind of men were Bo Yi and Shu Qi?”

Confucius sui critical error sacred 2 win 7, “They were ancient worthies.”

Zi Gong asked: “Weren't they resented by anyone?”

Confucius said, “If you seek ren and attain it, what resentment can you incur?”

Zi Gong came out and said, “He is not in favor of him"15”

[7-16] 子曰。飯疏食飮水、曲肱而枕之、樂亦在其中矣。不義而富且貴、於我如浮雲。

[7:16] The Master said: “I can live with coarse rice to eat, water for drink and my arm as a pillow and still be happy. Wealth and honors that one possesses in the midst of injustice are like floating clouds.”

[7-17] 子曰。加我數年、五十以學易、可以無大過矣。

[7:17] The Master said: “If I could add several years to my life, I would have studied the Changes from the age of fifty and become free of error.”

[7-18] 子所雅言、詩、書、執禮、皆雅言也。

[7:18] Topics which the Teacher regularly discussed were the Book of Odes, the Book of History, and the maintenance of propriety. These were the topics which he regularly discussed.

[7-19] 葉公問孔子於子路、子路不對。子曰。女奚不曰、其爲人也、發憤忘食、樂以忘憂、不知老之將至云爾。

[7:19] The Duke of Sheh asked Zi Lu about Confucius. Zi Lu didn't answer him. The Teacher said, “Why didn't you just tell him that I am a man who in eagerness for study forgets to eat, in his enjoyment of it, forgets his problems and who is unaware of old age setting in?”

[7-20] 子曰。我非生而知之者、好古、敏以求之者也。

[7:20] The Master said: “I was not born with wisdom. I love the ancient teachings and have worked hard to attain to sui critical error sacred 2 win 7 level.”

[7-21] 子不語怪、力、亂、神。

[7:21] The master never discussed strange phenomena, physical exploits, disorder or ghost stories.

[7-22] 子曰。三人行、必有我師焉。擇其善者而從之、其不善者而改之。

[7:22] The Master said: “When doing something together as a threesome, there must be one who will have something to teach me. I pick out sui critical error sacred 2 win 7 good and follow it. When I see their bad points, I correct them in myself.”

[7-23] 子曰。天生德於予、桓魋其如予何 。

[7:23] The Master said: “Heaven gave birth to the virtue within me. What can Huan Tui16 do to me?”

[7-24] 子曰。二三子以我爲隱乎。吾無隱乎爾。吾無行而不與二三子者、是丘也。

[7:24] Confucius said to his disciples: “My boys, do you think I conceal things from you? There is nothing I conceal from you. There is nothing that I do that is not right out in front of you. That is the way I am.”

[7-25] 子以四教:文、行、忠、信。

[7:25] The Master taught four things: Culture, correct action, loyalty and trust.

[7-26] 子曰。聖人、吾不得而見之矣。得見君子者、斯可矣。子曰。善人、吾不得而見之矣。得見有恆者、斯可矣。亡而爲有、虛而爲盈、約而爲泰、難乎有恆矣。

[7:26] The Master said: “I have not yet been able to meet a sage, but I would be satisfied to meet a noble man. I have not yet met a man of true goodness, but would be satisfied to meet a man of constancy. Lacking, yet possessing; empty, yet full; in difficulty yet at ease. How difficult it is to have constancy!”

[7-27] 子釣而不綱、弋不射宿。

[7:27] When the Master went fishing, he did not use a net; when he hunted, he would not shoot at a perched bird.

[7-28] 子曰。蓋有不知而作之者、我無是也。多聞、擇其善者而從之。多見而識之。知之次也。

[7:28] The Master said: “There may be those who can act creatively without knowledge. I am not at this level. I listen widely, select the good and follow their ways. I observe broadly and contemplate. This is the second level of knowledge. (For the levels of knowledge, see Analects 16:9).”

[7-29] 互鄕難與言、童子見、門人惑。子曰。與其進也、不與其退也、唯何甚。人潔己以進、與其潔也、不保其往也。

[7:29] Since it was hard to have a worthwhile discussion with the people of Huxiang, when one of their young men came to see the teacher, the disciples didn't know what to do with him. Confucius said, “Take people the way they come to you, not for the way they are after they leave. Why be so strict? If someone purifies his mind to approach you, accept him in his purity. Don't worry about what he does after he leaves.”

[7-30] 子曰。仁遠乎哉。我欲仁、斯仁至矣。

[7:30] The Master said: “Is humaneness far away? If I aspire for humaneness it is right here!”

[7-31] 陳司敗問昭公知禮乎、孔子曰。知禮。孔子退、揖巫馬期而進之、曰。吾聞君子不黨、君子亦黨乎。君取於呉、爲同姓、謂之呉孟子。君而知禮、孰不知禮 巫馬期以吿。子曰。丘也幸、苟有過、人必知之。

[7:31] The Minister of Justice in Chen asked whether the Duke of Zhao knew the rules of propriety.

Confucius said, “He did.”

When Confucius left, the minister bowed to (his prince) Wu Maqi and went up to him, saying: “I have heard that the noble man is not partisan, but maybe he can be since Prince Wu took a wife with the same surname, saying that she came from ‘the elder family of Wu.’ If this prince knew the rules of propriety, then who doesn't know them?”

Wu Maqi told this to Confucius.

The Teacher said, “I am so lucky! When I make a mistake they always find it out.”

[7-32] 子與人歌而善、必使反之、而後和之。

[7:32] When the Teacher was singing with someone, sui critical error sacred 2 win 7, and he found out that they sang well, he would make them start over again, and he would sing the harmony.

[7-33] 子曰。文、莫吾猶人也。躬行君子、則吾未之有得。

[7:33] The Master said: “In literature, perhaps I am equal to others. But I cannot manifest the behavior of the noble man.”

[7-34] 子曰。若聖與仁、則吾豈敢 抑爲之不厭、誨人不倦、則可謂云爾已矣。公西華曰。正唯弟子不能學也。

[7:34] The Master said: “I dare not claim to be a sage or a ren man. But I strive for these without being disappointed, and I teach without becoming weary. This is what can be said of me.”

Gongxi Hua said, “It is exactly these qualities that cannot be learned by the disciples.”

[7-35]子疾病,子路請禱。子曰。有諸 。子路對曰。有之。誄曰:禱爾於上下神祗』子曰。丘之禱久矣。

[7:35] The Master was very sick, and Zi Lu said that he would pray for him.

Confucius said, “is there such a thing?”

Zi Lu said, “There is. The Eulogies say: ‘I pray for you to the spirits of the upper and lower realm.’”

Confucius said, “Then I have been praying for a long time already.”

[7-36]子曰。奢則不孫,儉則固。與其不孫也,寧固。

[7:36] The Master said: “Luxury leads to laxity, frugality leads to rigidity. It is better to be rigid than to be lax.”

[7-37]子曰。君子坦蕩蕩,小人長戚戚。

[7:37] The Master said: “The noble man is always at ease with himself. The inferior man is always anxious.”

[7-38] 子温而厲,威而不猛,恭而安。

[7:38] The Master was mild yet strict, authoritative yet not mean, courteous, yet relaxed.


8. Tai Bo 泰伯

[8-1] 子曰。泰伯其可謂至德也已矣。三以天下讓、民無得而稱焉。

[8:1] The Master said: “Tai Bo can be said to have had a perfected level of virtue. He declined the rule of the kingdom three times, without the people knowing about it.”

[8-2] 子曰。恭而無禮則勞。愼而無禮則葸。勇而無禮則亂。直而無禮則絞。君子篤於親、則民興於仁。故舊不遺、則民不偸。

[8:2] The Master said: “Courtesy without propriety is wasted energy. Caution without propriety is timidity. Boldness without propriety is recklessness. Straightforwardness without propriety is rudeness. When the ruler is kind to those who are close to him, the people will be moved toward ren. If he does not forget his old friends, the people too, will not be fickle.”

[8-3] 曾子有疾、召門弟子曰。啓予足 啓予手 詩云:戰戰兢兢、如臨深淵、如履薄冰。』 而今而後、吾知免夫小子。

[8:3] Ceng Zi was ill. He summoned his disciples and said, “Uncover my feet and hands. The Book of Odes says:”

He was cautious,

Apprehensive.

As if at the edge of a deep chasm;

As if treading on thin ice.

“From now, I know that I have gotten past this (sickness).”

[8-4] 曾子有疾、孟敬子問之。曾子言曰。鳥之將死、其鳴也哀。人之將死、其言也善。君子所貴乎道者三:動容貌、斯遠暴慢矣。正顏色、斯近信笑。出辭氣、斯遠鄙倍矣。籩豆之事、則有司存。

[8:4] While Ceng Zi was ill, Meng Jing Zi went to see him. Ceng Zi said, “When a bird is about to die, its song is melancholy. When a man is about to die, his words are excellent. The Way prized by the noble man has three aspects:”

In his behavior and deportment he avoids brashness and arrogance.

When paying attention to his facial expressions he is guided by honesty.

When speaking, he avoids vulgarity and slander. As for attending to the sacrificial tables—there are specialists hired for these jobs.

[8-5] 曾子曰。以能問於不能、以多問於寡、有若無、實若處、犯而不校。昔者吾友、嘗從事於斯矣。

[8:5] Ceng Zi said: “Using one's ability to learn from those of less ability; using one's learning to learn from the unlearned; possessing, yet seeming to lack, being full yet seeming empty, able to accept harm without retaliation: in the past I had a friend who could do this.17”

[8-6] 曾子曰。可以託六尺之孤、可以寄百里之命、臨大節、而不可奪也。君子人與。君子人也。

[8:6] Ceng Zi said: “A man who can be entrusted with the care of the crown prince, who can take responsibility for a district of 100 li and who can handle a major crisis without losing touch with himself: Is he a noble man? He certainly is a noble man.”

[8-7] 曾子曰。士、不可以不弘毅、任重而道遠。仁以爲己任、不亦重乎、死而後已、不亦遠乎。

[8:7] Ceng Zi said: “To be called a shi you must be open-minded as well as resolute, since your burden is heavy and your course is long. If you take sui critical error sacred 2 win 7 as your burden, sui critical error sacred 2 win 7, is it not heavy? If you continue to death, is it not long?”

[8-8] 子曰。興於詩。立於禮。成於樂。

[8:8] The Master said: “Be aroused by poetry; structure yourself with propriety, refine yourself with music.”

[8-9] 子曰。民可使由之、不可使知之。

[8:9] The Master said: “You might force people act according a certain principle, but you won't be able to force them to understand it.”

[8-10] 子曰。好勇疾貧、亂也。人而不仁、疾之已甚、亂也。

[8:10] The Master said: “A man who enjoys boldness and hates poverty will be rebellious. If a man lacks ren and his dissatisfaction reaches an extreme, he will rebel.”

[8-11] 子曰。如有周公之才之美、使驕且吝、其餘不足觀也已。

[8:11] The Master said: “Perhaps you could be as handsome and as talented as the Duke of Zhou. But if you are arrogant or stingy, those good qualities will not be noticed.”

[8-12] 子曰。三年學、不至於穀、不易得也。

[8:12] The Master said: “It is quite rare to see someone who applies himself to the study of something for three years without having a noticeable result.”

[8-13] 子曰。篤信好學、守死善道。危邦不人、亂邦不居、天下有道則見、無道則隱。邦有道、貧且賤焉、恥也、邦無道、富且貴焉、恥也。

[8:13] The Sui critical error sacred 2 win 7 said: “Be of unwavering good faith and love learning. Be steadfast unto death in pursuit of the good Way. Do not enter a state which is in peril, nor reside in one which people have rebelled. When the Way prevails in the world, show yourself. When it does not, then hide. When the Way prevails in your own state, to be poor and obscure is a disgrace. But when the Way does not prevail in your own state, to be rich and honored is a disgrace.”

[8-14] 子曰。不在其位、不謀其政。

[8:14] The Master said: “If you don't have the official position, you can't plan the affairs of government.”

[8-15] 子曰。師摯之始、關雎之亂、洋洋乎盈耳哉。

[8:15] The Master said: “After Music Master Zhi took over, the finale of the Guanju was magnificent, sui critical error sacred 2 win 7. How it filled my ears!”

[8-16] 子曰。狂而不直、侗而不愿、悾悾而不信、吾不知之矣。

[8:16] The Master said: “I really don't know what to do with those sui critical error sacred 2 win 7 are ardent but not upright, frank but not careful, and naive but not honest.”

[8-17] 子曰。學如不及、猶恐失之。

[8:17] The Master said: “Study as if you have not reached your goal— as if you were afraid of losing what you have.”

[8-18] 子曰。巍巍乎、舜禹之有天下也、而不與焉。

8:18 Confucius said: “How sublime was the manner in which Shun and You handled the empire, without lifting a finger!”

[Comment] Sui critical error sacred 2 win 7 we can a similarity in Confucius' understanding with that of the wu-wei or “non-manipulation,” which is discussed at length in the Daode jing and the Zhuangzi.

[8-19] 子曰。大哉堯之爲軍也、巍巍乎、唯天爲大、唯堯則之、蕩蕩乎、民無能名焉。巍巍乎、其有成功也、煥乎、其有文章。

[8:19] The Master said: “The rulership of Yao was so magnificent! He was so sublime that even though there is nothing as great as Heaven, he could accord with it. His greatness was so boundless it is beyond description. His efficacy was amazing, his writings were enlightening.”

[8-20] sui critical error sacred 2 win 7 Shun, with five ministers, was able to successfully govern the empire. King Wu said, “Altogether I have ten ministers.”

Confucius said, “Their ability is the issue. Don't you think so? When the Tang and Splwow64.exe error windows 7 dynasties combined, they had as many ministers as you, with a woman and nine men. King Wen (of the Zhou) controlled two-thirds of the empire, and sui critical error sacred 2 win 7 this, served the Yin. Indeed, the virtue of Zhou can be called the epitome of virtue!”

[8-21] 子曰。禹吾無間然矣、菲飮食、而致孝乎鬼神、惡衣服、而致美乎黻冕、卑宮室、而盡力乎溝恤、禹吾無間然矣。

[8:21] The Master said: “Yu was flawless in character. Surviving on the simplest food and drink, yet perfect in his piety to the ancestral spirits. Normally wearing coarse clothing, he looked magnificent in his ceremonial cap and gown. Living in a humble abode, he exhausted himself in the excavation of drainage ways and canals. I cannot find a flaw in his character!”


9. Zi nan 子罕

[9-1] 子罕言、利、與命、與仁。

[9:1] The master seldom spoke about advantage in connection with destiny or in connection with ren.

[9-2] 達巷黨人曰、大哉孔子、博學而無所成名。子聞之、謂門弟子曰、吾何執 執御乎、執射乎。吾執御矣。

[9:2] A man from Daxiang said: “How great Confucius is! His learning is so broad. However, he is not known for expertise in any particular skill.”

When Confucius heard this, he said to his disciples: “What shall I take up? Shall I take up charioteering? Shall I take up archery? I think I will take up charioteering!”

[9-3] 子曰。麻冕、禮也。今也、純儉、吾從衆。拜下、禮也。今拜乎上、泰也、雖遠衆、吾從下。

[9:3] The Master said: “The linen cap is prescribed by the rules of propriety, but nowadays they use a silk one. It is economical, and I will go along with the consensus. Bowing below the hall is prescribed by the rules of propriety, but that is presumptuous. So even if I differ from the consensus, I will bow below the hall.”

[9-4] 子絕四、毋意、毋必、毋固、毋我。

[9:4] There were four things the master had eliminated from himself: imposing his will, arbitrariness, stubbornness and egotism.

[9-5] 子畏於匡。曰。文王旣沒、文不在茲乎。天之章喪斯文也。後死者不得與於斯文也。天之未喪斯文也。匡人其如予何。

[9:5] There was fear for the Master's life when he was in the district of Guang. He said, sui critical error sacred 2 win 7, “King Wen18 has already died, but his learning abides within me. If Heaven intended to destroy this ‘culture,’ then it would have been unattainable for later generations. If Heaven does not want to destroy this learning, what can the men of Guang do to me?”

[9-6] 大宰問於子貢曰。夫子聖者與 何其多能也 子貢曰。固天縱之將聖、又多能也。子聞之曰。大宰知我乎。吾少也賤、故多能鄙事。君子多乎哉。不多也 。

[9:6] A high minister asked Zi Gong: “If your master is really a sage, why does he know so many skills?19”

Zi Gong answered, “Heaven has granted him sagehood, as well as diverse skills.”

The master, hearing about this, said, “What does the minister know about me? As a youth my family was poor so I had to learn many worldly skills. Is skillfulness necessary for the noble man? Of course it isn't.”

[9-7] 牢曰。子云。吾不試、故藝。

[9:7]Lao said: “Our teacher said, “I didn't have an official position, therefore, I developed various skills.””

[9-8] 子曰。吾有知乎哉。無知也。有鄙夫問於我、空空如也。我叩其兩端而竭焉。

[9:8] The Master said: “Do I possess knowledge? No, I do not possess it. Yet if even simple men come to ask a question of me, I clear my mind completely and thoroughly investigate the matter from one end to the other.”20

[9-9] 子曰。鳳鳥不至、河不出圖、吾已矣乎。

[9:8] The Master said: “The Phoenix has not come, the Yellow River has not produced at diagram.21 Alas, I am finished.”

[9-10] 子見齊衰者、冕衣裳者、與瞽者、見之雖少必作。過之必趨。

[9:10] If the master saw someone in mourning, or in full ceremonial dress, or a blind person, even if they were young, he would collect himself. If he had to pass by them, he would do it quickly.

[9-11] 顏淵喟然歎曰。仰之彌高、鑽之彌堅、瞻之在前、忽焉在後 夫子循循然善誘人:搏我以文、約我以禮。欲罷不能、旣竭吾才、如有所立、卓爾。雖欲從之、末由也已 。

[9:11] Yan Yuan sighed in admiration saying: “Looking up to it, it gets higher. Boring into it, it gets harder. I see it in front, and suddenly it is behind me. My master skillfully guides his students a step at a time. He has broadened me with literature, disciplined me with propriety. I want to give up, but I can't. I have exhausted my ability, yet it seems as if there is something rising up in front of me. I want to follow it, but there is no way.”

[9-12] 子疾病、子路使門人爲臣、病聞、曰。久矣哉、由之行詐也 無臣而爲有臣、吾誰欺 欺天乎。且予與其死於臣之手也、無<4D2A>死於二三子之手乎。且予縱不得大葬、予死於道路乎。

[9:12] The Master was extremely ill, and Zi Lu wanted the disciples to become Confucius' “ministers.”22

Confucius, during a remission in his illness, said, “Ah, You has been deceitful for a long time. Though I don't have ministers, sui critical error sacred 2 win 7, you would make it appear that I have them? Who would I be fooling? Heaven? I would much rather die in the hands of my disciples than in the hands of ministers. And I would prefer dying in the streets to a pompous funeral!”

[9-13] 子貢曰。有美玉於斯、韞剏而藏諸 求善賈而沽諸 子曰。沽之哉。沽之哉。我待賈者也 。

[9:13] Zi Gong said: “We have a beautiful gem here. Should we hide it away, or look for a good price and sell it?” Confucius said, “Sell it! Sell it! But I would wait till I got a good price.”

[9-14] 子欲居九夷。或曰。陋、如之何 子曰。君子居之、何陋之有 。

[9:14] The Master wanted to go and stay with the Nine Tribes of the East. Someone said, “They are unruly! Why do you want to do such a thing?”

Confucius said, “If a noble man dwells with them, how could they be unruly?”

[9-15] 子曰。吾自衞反魯、然後樂正、雅頌、各得其所。

[9:15] The Master said: “Only after I returned to Lu from Wei did the music get straightened out, with the Royal Songs and the Praises being played at the proper place and time.”

[9-16] 子曰。出則事公卿、入則事父兄、喪事不敢不勉、不爲酒困。何有於我哉。。

[9:16] The Master said: “When out sui critical error sacred 2 win 7 the world, I served my ruler and ministers. At home I served my father and elder brothers. I never dared to take funerals lightly and I didn't get into trouble with alcohol. What problems could I possibly have?”

[9-17] 子在川上曰。逝者如斯夫 不舍晝夜。

[9:17] The Master, standing by a river, said, “It goes on like this, sui critical error sacred 2 win 7, never ceasing day or night!”

[9-18] 子曰。吾未見好德、如好色者也。

[9:18] The Master said: “I have never seen one who loves virtue as much as he loves beauty.”

[9-19] 子曰。譬如爲山、未成一簣。止、吾止也 譬如平地、雖覆一簣。進、吾往也 。

[9:19] The Master said: “It is like building a mound: If I stop before carrying a single basket of earth, it is my stopping, sui critical error sacred 2 win 7. It sui critical error sacred 2 win 7 like leveling the ground: If I continue even after dumping only one basket, it is my continuation.”

[Comment] The process of self-development requires continual effort, even if only a bit at a time.

[9-20] 子曰。語之而不惰者、其囘也與 。

[9:20] The Master said: “I teach him and he never slacks off. Aah, Hui!”

[9-21] 子謂顏淵曰。惜乎吾見其進也、吾未見其止也 。

[9:21] The Master, speaking of Hui, said: “How rare is his type! I have seen him striving, and have never seen him rest.”

[9-22] 子曰。苗而不秀者、有矣夫、秀而不實者、有矣夫 。

[9:22] The Master said: “There are some who sprout but do not blossom, some who blossom but do not bear fruit.”

[9-23] 子曰。後生可畏、焉知來者之不如今也 四十五十而無聞焉、斯亦不足畏也已 。

[9:23] The Master said: “We should be in awe of the younger generation. How can we know that they will not be equal to us? But if a man reaches the age of forty or fifty and has still not been heard from, then he is no one to be in awe of.”

[9-24] 子曰。法語之言、能無從乎。改之爲貴 巽與之言、能無說乎。繹之爲貴 說而不繹、從而不改、吾末如之何也已矣。。

[9:24] The Master said: “Is anyone incapable of following words of correct instruction? But it is self-transformation according to it that is important. Is anyone incapable of enjoying words of gentle advice? But it is inquiring deeply into their meaning that is important. If I enjoy without inquiring deeply, and follow without changing myself, how can I say that I have understood them?”

[Comment] Confucian “learning” is always fully connected to self-transformation.

[9-25] 子曰。主忠信。毋友不如己者。過、則勿憚改。

[9:25] The Master said: “Base yourself in loyalty and trust. Don't be companion with those who are not your moral equal, sui critical error sacred 2 win 7. When you make a mistake, don't hesitate to correct it.”

[9-26] 子曰。三軍可奪師也、匹夫不可奪志也。

[9:26] The Master said: “You can snatch away the general of a large army, but you cannot snatch away the will of even the lowliest of men.”

[9-27] 子曰。衣敝縕袍、與衣孤貉者立、而不恥者、其由也與。不忮不求、何用不臧 』 子路終身誦之。子曰。是道也、何足以臧 。

[9:27] The Master said: “Standing in tattered work clothes among gentlemen clothed in fine furs without any embarrassment; it is You!”

Not harming, not coveting:

How can he do wrong? 23

Zi Lu continuously chanted this. Confucius said, “With just this, how can you attain excellence?”

[9-28] 子曰。歲寒、然後知松柏之後彫也。

[9:28] The Master said: “Only after it turns winter are we aware of the survival of the Pine and Cypress.”

[9-29] 子曰。知者不惑。仁者不憂。勇者不懼。

[9:29] The Master said: “The wise are not confused, the humane are not anxious, the brave are not afraid.”

[9-30] 子曰。可與共學、未可與適道。可與適道、未可與立。可與立、未可與權。

[9:29] The Master said: “There are some with whom we can study, sui critical error sacred 2 win 7 with whom we cannot traverse on the same path. There are some with whom we can traverse on the same path, but with whom we cannot establish ourselves. There are some with whom we can establish ourselves, but with whom we cannot agree with on future planning.”

[9-31] 唐棣之華、偏其反而。豈不爾思 室是遠而。子曰。未之思也、未何遠之有 。

[9:31]

As the flowers of the aspen plum

Lean and turn,

How could I not think of you?

But your house is so far.

Confucius said, “If he does not think about the distance, how could it be a problem?”


10. Xiang dang 鄕黨

[10-1] 孔子於鄕黨、恂恂如也、似不能言者。其在宗廟朝廷、便便然、唯謹爾。朝與下大夫言、侃侃如也。與上大夫言、誾誾如也。君在、踧踖如也、與與如也。

[10:1] When Confucius was in his village, he was quietly sincere, as if he could not speak. When he was in the ancestral temple or the court, he was eloquent, but extremely cautious. When speaking to the junior grandmasters in court, he was candid and at ease; when speaking to the senior grandmasters, he was straightforward but formal. When the ruler was present, he straightened up ceremoniously, but with a calm demeanor.

[10-2] 君召使擯、色勃如也、足躩如也。揖所與立、左右手、衣前後、檐如也。趨進、翼如也。賓退、必復命、曰。賓不顧矣。

[10:2] When the ruler summoned him to take care of important guests, his face took on a serious expression, and he walked briskly. He bowed as he came to the place of greeting, and with his left and right hand held his garment in front and back, keeping it properly adjusted. He moved forward quickly with his arms like wings. When the guest left, he would without fail watch, and continue to report, “the guest has stopped looking back.”

[10-3] 入公門、鞠躬如也、如不容。立不中門、行不履閾。過位、色勃如也、足躩如也、其言似不足者。攝齊升堂、鞠躬如也、屛氣似不息者。出降一等、逞顏色、怡怡如也。沒階趨進、翼如也。復其位、踧踖如也。

[10:3] When he came through the court door, he shrunk down deferentially, as if there was not enough space. Once inside, he did not stand in the middle, and he would not step on the threshold. When he passed in front of the ruler's position, his expression became serious, and he stepped carefully in small steps; it seemed difficult for him to speak. He lifted up the hems of his skirt when entering the hall nodding deeply in respect. He held his breath as if he could not breathe. Upon leaving, once he had gone down one step, his countenance became relaxed, and he appeared to be contented. Reaching the bottom of the stairs he began to move briskly, his arms like wings. Returning to his original position, he was deferential.

One dead, three seriously injured in collision following attempted traffic stop: SIU

London, Ont. -

One person has died and three others are seriously injured after a driver allegedly fled West Grey police and collided with another vehicle Sunday afternoon.

The Special Investigations Unit (SIU) is investigating the circumstances of the pursuit and the collision that followed.

According to the SIU around 1:25 p.m. a West Grey police officer attempted to stop a driver in the area of Priceville.

The driver fled and collided with another vehicle on Grey Count Road 4 near Concession Road 2, east of Durham.

The vehicle that was struck had a driver and two passengers.

The driver died at the scene while the two passengers suffered serious injuries.

The driver of the vehicle that fled also suffered serious injuries.

The SIU has assigned two forensic investigators to the case and is asking anyone with any information to come forward.

Guangzhou

City in Guangdong, southern China

For other uses, see Guangzhou (disambiguation).

For other places with same name "Canton", see Canton.

Not to be confused with Leased Territory of Guangzhouwan or Quanzhou.

Prefecture-level and subprovincial city in Guangdong, China

Guangzhou

广州市

Canton; Kwangchow

Clockwise from top: Guangzhou skyline and the Pearl River; Five Goat Statue; Sun Yat-sen Memorial Hall; Zhenhai Tower in Yuexiu Hill; Canton Tower; and Sacred Heart Cathedral

Nicknames: 

City of Rams, City of Flowers, City of Rice Spike

Location of Guangzhou City jurisdiction in Guangdong

Location of Guangzhou City jurisdiction sui critical error sacred 2 win 7 Guangdong

Guangzhou is located in Guangdong
Guangzhou

Guangzhou

Location of the city center in Guangdong

Show map of Guangdong
Guangzhou is located in China
Guangzhou

Guangzhou

Guangzhou (China)

Show map of China
Coordinates (Guangdong People's Government): 23°07′48″N113°15′36″E / 23.13000°N 113.26000°E / 23.13000; 113.26000Coordinates: 23°07′48″N113°15′36″E / 23.13000°N 113.26000°E / 23.13000; 113.26000
CountryChina
ProvinceGuangdong
Settled214 BC
Founded byQin dynasty
Municipal seatYuexiu District
 • TypeSub-provincial city
 • BodyGuangzhou Municipal People's Congress
 • CCP SecretaryLin Keqing
 • Congress ChairmanWang Yanshi
 • MayorGuo Yonghang
 • CPPCC ChairmanLi Yiwei
 • Prefecture-level and subprovincial city7,434.4 km2 (2,870.4 sq mi)
 • Urban3,843.43 km2 (1,483.96 sq mi)
 • Metro19,870.4 km2 (7,672.0 sq mi)
Elevation21 m (69 ft)
 • Prefecture-level and subprovincial city18,676,605
 • Density2,500/km2 (6,500/sq mi)
 • Urban

[3]

16,492,590
 • Urban density4,300/km2 (11,000/sq mi)
 • Metro65,594,622
 • Metro density3,300/km2 (8,500/sq mi)
Demonym(s)Cantonese
Time zoneUTC+08:00 (china standard time)
Postal code

510000

Area code(s)(0)20
ISO 3166 codeCN-GD-01
GDP (nominal)[4]2021
 - Total¥2.823 trillion
$437.7 billion
 - Per capita¥151,162
$23,436
 - GrowthIncrease 8.1%
License plate prefixes粤A
City FlowerBombax ceiba
City BirdChinese hwamei
LanguagesCantonese, Standard Chinese
WebsiteGuangzhou International

Guangzhou (,[5];[6]simplified Chinese: 广州; traditional Chinese: 廣州; pinyin: Guǎngzhōu; Cantonese pronunciation: [kʷɔ̌ːŋ.tsɐ̂u]or[kʷɔ̌ːŋ.tsɐ́u] (listen); Mandarin pronunciation: [kwàŋ tʂóu] (listen)), also known as Canton[7] () and alternatively romanized as Kwongchow or Kwangchow,[8] is the capital and largest city of Guangdongprovince in southern China.[9] Located on the Pearl River about 120 km (75 mi) north-northwest of Hong Kong and 145 km (90 mi) north of Macau, Guangzhou has a history of over 2,200 years and was a major terminus of the maritime Silk Road;[10] it continues to serve as a major port and transportation hub as well as being one of China's three largest cities.[11] For a long time the only Chinese port accessible to most foreign traders, Guangzhou was captured by the British during the First Opium War. No longer enjoying a monopoly after the war, it lost trade to other ports such as Hong Kong and Shanghai, but continued to serve as a major transshipment port. Due to a high urban population and large volumes of port traffic, Guangzhou is classified as a Large-Port Megacity, the largest type of port-city in the world.[12] Due to worldwide travel restrictions at the beginning of the COVID-19 pandemic, Guangzhou Baiyun International Airport, the major airport of Guangzhou, briefly became the world's busiest airport by passenger traffic in 2020.[13]

Guangzhou is at the heart of the Guangdong–Hong Kong–Macau Greater Bay Area, the most-populous built-up metropolitan area in the world, which extends into the neighboring cities of Foshan, Dongguan, Zhongshan, Shenzhen and part of Jiangmen, Huizhou, Zhuhai and Macau, forming the largest urban agglomeration on Earth with approximately 65,594,622 residents[14] and part of the Pearl River Delta Economic Zone. Administratively, the city holds subprovincial status[15] and is one of China's nine National Central Cities.[16] In the late 1990s and early 2000s, nationals of sub-Saharan Africa who had initially settled in the Middle East and Southeast Asia moved in unprecedented numbers to Guangzhou in response to the 1997/98 Asian financial crisis.[17] The domestic migrant population from other provinces of China in Guangzhou was 40% of the city's total population in 2008. Guangzhou has one of the most expensive real estate markets in China.[18] As of the 2020 census, the registered population of the city's expansive administrative area was 18,676,605 individuals (up to 47% from the previous census in 2010) whom 16,492,590 lived in 9 urban districts (all but Conghua and Zengcheng).[2]

In modern commerce, Guangzhou is best known for its annual Canton Fair, the oldest and largest trade fair in China. For three consecutive years (2013–2015), Forbes ranked Guangzhou as the best commercial city in mainland China.[19] Guangzhou is highly ranked as an Alpha- (global first-tier) city together with San Francisco and Stockholm.[20] It is a leading financial centre in the Asia-Pacific region and ranks 21st globally in the 2020 Global Financial Centres Index.[21] As an important international city, Guangzhou has hosted numerous international and national sporting events, the most notable being the 2010 Asian Games, the 2010 Asian Para Games, and the 2019 FIBA Basketball World Cup. The city hosts 65 foreign representatives, making it the third major city to host more foreign representatives than any other city in China after Beijing and Shanghai.[22][23] As of 2020, Guangzhou ranks 10th in the world and 5th in China (after Beijing, Shanghai, Hong Kong and Shenzhen) for the number of billionaire residents by the Hurun Global Rich List.[24]

Guangzhou is a major centre of research and innovation in the Asia-Pacific with a high level of scientific research output, ranking 14th globally, 6th in the Asia-Pacific and 4th in China,[25] and is home to many of China's most prestigious universities, including Sun Yat-sen University, South China University of Technology, Jinan University, South China Normal University, South China Agricultural University, Guangzhou University, Southern Medical University, Guangdong University of Technology, Guangzhou Medical University, Guangzhou University of Chinese Medicine.[26][27][28]

Toponymy[edit]

Guǎngzhōu is the official romanization of the Chinese name 广州. The name of the city is taken from the ancient "Guang Province" after it had become the prefecture's seat of government. The character廣 or 广 means "broad" or "expansive".

Before acquiring its current name, the town was known as Panyu (Punyü; 番禺), a name still borne by one of Guangzhou's districts not far from the main city. The origin of the name is still uncertain, with 11 various explanations being offered,[29] including that it may have referred to two local mountains.[30][31] The city has also sometimes been known as Guangzhou Fu or Guangfu after its status as the capital of a prefecture. From this latter name, Guangzhou was known to medieval Persians such as Al-Masudi and Ibn Khordadbeh[32] as Khanfu (خانفو).[33] Under the Southern Han, the city was renamed Xingwang Fu (興王府).[34][35]

The Chinese abbreviation for Guangzhou is "穗," pronounced Seoi6 in Cantonese and Suì in Mandarin (although the abbreviation on car license plates, as with the rest of the province, is 粤), after its nickname "City of Rice" (穗城). The city has long borne the nickname City of Rams (羊城) or City of the Five Rams (五羊城) from the five stones at the old Temple of the Five Immortals said to have been the sheep or goats ridden by the Taoistculture heroes credited with introducing rice cultivation to the area around the time of the city's foundation.[36] The former name "City of the Immortals" (仙城/五仙城) came from the same story. The more recent City of Flowers (花城) is usually taken as a simple reference to the area's fine greenery.

The English name "Canton" derived from PortugueseCantão[37] or Cidade de Cantão,[38] a blend of dialectical pronunciations of "Guangdong"[39][40] (e.g., sui critical error sacred 2 win 7, CantoneseGwong2-dung1). Although it originally and chiefly applied to the walled city, it was occasionally conflated with Guangdong by some authors.[note 1][note 2] It was adopted as the Postal Map Romanization of Guangzhou, and remained the official name until its name change to "Guangzhou." As an adjective, it is still used in describing the people, language, cuisine and culture of Guangzhou and the sui critical error sacred 2 win 7 Liangguang region. The 19th-century name was referred "Kwang-chow foo"

History[edit]

For a chronological guide, see Timeline of Guangzhou.

Prehistory[edit]

A settlement now known as Nanwucheng was present in the area by 1100 BC.[43][44] Some traditional Chinese histories placed Nanwucheng's founding during the reign of Ji Yan,[45][46]king of Zhou from 314 to 256 BC. It was said to have consisted of little more than a stockade of bamboo and mud.[45][46]

Nanyue[edit]

Guangzhou, then known as Panyu, was founded on the eastern bank of the Pearl River in 214 BC. It was the seat of Qin Empire's Nanhai Commandery, and served as a base for the first invasion of the Baiyue lands in southern China. Legendary accounts claimed that the soldiers at Panyu were so vigilant that they did not remove their armor for three years.[47] Upon the fall of the Qin, General Zhao Tuo established the kingdom of Nanyue and made Panyu its capital in 204 BC. It remained independent throughout the Chu-Han Contention, although Zhao negotiated recognition of his independence in exchange for his nominal submission to the Han in 196 BC.[48] Archeological evidence shows that Panyu was an expansive commercial center: in addition to items from central China, archeologists have found remains originating from Southeast Asia, India, and even Africa.[49] Zhao Tuo was succeeded by Zhao Mo and then Zhao Yingqi. Upon Zhao Yingqi's death in 115 BC, his younger son Zhao Xing was named as his successor in violation of Chinese primogeniture. By 113 BC, his chinese mother, the Empress Dowager Jiu (樛) had prevailed upon him to submit Nanyue as a formal part of the Han Empire. The native prime minister Lü Jia (呂嘉) launched a coup, killing Han ambassadors along with the king, his mother, and their supporters. A successful ambush then annihilated a Han force which had been sent to arrest him. Emperor Wu took offense and launched a massive river- and seaborne war: six armies under Lu Bode and Yang Pu[51] took Panyu and annexed Nanyue by the end of 111 BC.

Imperial China[edit]

Old photograph of a commercial Guangzhou street c. 1880

Incorporated into the Han Dynasty, Panyu became a provincial capital. In AD 226, it became the seat of Guang Prefecture, which gave it its modern name. The Old Book of Tang described Guangzhou as an important port in southern China.[52] Direct routes connected the Middle East and China, as shown in the records of a Chinese prisoner returning home from Iraq twelve years after his capture at Talas.[53] Relations were often strained: Arab and Sui critical error sacred 2 win 7 pirates[54] sacked the city on October 30, 758[note 3][55][56][57][58] and about 200,000 foreigners were killed under the revenge of Chinese rebel Huang Chao in 878, along with the city's Jews, Christians,[59][60][61] and Parsis.[62][63] The port was closed for fifty years after its destruction.[54]

Amid the Five Dynasties and Ten Kingdoms that followed the collapse of the Tang dynasty, the Later Liang governor Liu Yan used his base at Panyu to establish a "Great Yue" or "Southern Han" empire, which lasted from 917 to 971. The region enjoyed considerable cultural and economic success in this period. From the 10th to 12th century, there are records that the large foreign communities were not exclusively male, but included "Persian women".[64][65][note 4] According to Odoric of Pordenone, Guangzhou was as large as three Venices in terms of area, and rivaled all of Italy in the amount of crafts produced. He also noted the large amount of ginger available as well as large geese and snakes. Guangzhou was visited by the Moroccan traveler Ibn Battuta during his 14th-century journey around the world; he detailed the process by which the Chinese constructed their large ships in the port's shipyards.[69]

Shortly after the Hongwu Emperor's declaration of the Ming dynasty, he reversed his earlier support of foreign trade and imposed the first of a series of sea bans (海禁). These banned private foreign trade upon penalty of death for the merchant and exile for his family and neighbors. Previous maritime intendancies of Guangzhou, Quanzhou, and Ningbo were closed in 1384 and legal trade became limited to the tribute delegations sent to or by official representatives of foreign governments.

Following the Portugueseconquest of the Melaka Sultanate, Rafael Perestrello traveled to Guangzhou as a passenger on a native junk in 1516. His report induced Fernão Pires de Andrade to sail to the city with eight ships the next year, but De Andrade's exploration was understood as spying and his brother Simão and others began attempting to monopolize trade, enslaving Chinese women and children,[note 5] engaging in piracy, and fortifying the island of Tamão. Rumors even circulated that Portuguese were eating the children.[83][note 6] The Guangzhou administration was charged with driving them off: they bested the Portuguese at the Battle of Tunmen and in Xicao Bay; held a diplomatic mission hostage in a failed attempt to pressure the restoration of the sultan of Malacca, who had been accounted a Ming vassal; and, after placing them in cangues and keeping them for most of a year, ultimately executed 23 by lingchi.[note 7] With the help of local pirates,[83] the "Folangji" then carried out smuggling at Macao, Lampacau, and St John's Island (now Shangchuan), until Leonel de Sousa legalized their trade with bribes to Admiral Wang Bo (汪柏) and the 1554 Luso-Chinese Accord. The Portuguese undertook not to raise fortifications and to pay customs dues; three years later, after providing the Chinese with assistance suppressing their former pirate allies, the Portuguese were permitted to warehouse their goods at Macau instead of Guangzhou itself.[93]

In October 1646, the Longwu Emperor's brother, Zhu Yuyue fled by sea to Guangzhou, the last stronghold of the Ming empire. On December 11, he declared himself the Shaowu Emperor, borrowing his imperial regalia from local theater troupes. He led a successful offense against his cousin Zhu Youlang but was deposed and executed on 20 January 1647 when the Ming turncoat Li Chengdong (李成棟) sacked the city on behalf of the Qing.[note 8]

The Qing became somewhat more receptive to foreign trade after gaining control of Taiwan in 1683, sui critical error sacred 2 win 7. The Portuguese from Macau and Spaniards from Manila returned, as did private Muslim, Armenian, and English traders. From 1699 to 1714, the French and British East India Companies sent a ship or two each year; the AustrianOstend General India Co. arrived in 1717, the Dutch East India Co. in 1729,[99] the DanishAsiatic Co. in 1731,[note 9] and the SwedishEast India Co. the next year. These were joined by the occasional Prussian or Trieste Company vessel. The first independent American ship arrived in 1784, and the first colonial Australian one in 1788.[citation needed] By that time, Guangzhou was one of the world's great ports, organized under the Canton System. The main exports were tea and porcelain. As a meeting place of merchants from all over the world, Guangzhou became a major contributor to the rise of the modern global economy.[102]

In the 19th century, most of the city's buildings were still only one or two stories. However, there were notable exceptions such as the Flower Pagoda of the Temple of the Six Banyan Trees, and the guard tower known as the Five-Story Pagoda. The subsequently urbanized northern hills were bare and covered with traditional graves. The brick city walls were about 6 mi (10 km) in circumference, 25 ft (8 m) high, and 20 ft (6 m) wide. Its eight main gates and two water gates all held guards during the day and were closed at night. The wall rose to incorporate a hill on its northern side and was surrounded on the other three by a moat which, along with the canals, functioned as the city's sewer, emptied daily by the river's tides. A partition wall with four gates divided the northern "old town" from the southern "new town" closer to the river; the suburb of Xiguan (Saikwan; "West Gate") stretched beyond and the boats of fishers, traders, and Tanka ("boat people") almost entirely concealed the riverbank for about 4 mi (6 km). It was common for homes to have a storefront facing the street and to treat their courtyards as a kind of warehouse, sui critical error sacred 2 win 7. The city was part of a network of signal towers so effective that messages could be relayed to Beijing—about 1,200 mi (1,931 km) away—in less than 24 hours.

The Canton System was maintained until the outbreak of the First Opium War in 1839. Following a series of battles in the Pearl River Delta, the British captured Canton on March 18, 1841. The Second Battle of Canton was fought two months later. Following the Qing's 1842 treaty with Great Britain, Guangzhou lost its privileged trade status as more and more treaty ports were opened to more and more countries, usually including extraterritorial enclaves. Amid the decline of Qing prestige and the chaos of the Red Turban Rebellion (1854–1856), the Punti and Hakka waged a series of clan wars from 1855 to 1867 in which one million people sui critical error sacred 2 win 7. The foreign trade facilities were destroyed by local Chinese in the Arrow War (1856–1858). The international community relocated to the outskirts and sui critical error sacred 2 win 7 international trade moved through Shanghai.[106][107]

The concession for the Guangdong–Hankou Railway was awarded to the American China Development Co. in 1898. It completed its branch line west to Foshan and Sanshui before being engulfed in a diplomatic crisis after a Belgian consortium bought a controlling interest and the Qing subsequently canceled its concession. J.P. Morgan was awarded millions in damages[108] and the line to Wuchang was not completed until 1936[109] and the completion of a unified Beijing–Guangzhou Railway waited until sui critical error sacred 2 win 7 completion of Wuhan's Yangtze River Bridge in 1957.

Modern China[edit]

Revolutions[edit]

During the late Qing Dynasty, Guangzhou was the site of revolutionary attempts such as the Uprisings of 1895 and 1911 that were the predecessors of the successful Xinhai Revolution, which overthrew the Qing Dynasty. The 72 revolutionaries whose bodies were found after the latter uprising are honored as the city's 72 Martyrs at the Huanghuagang ("Yellow Flower Mound") Mausoleum.

Republic of China[edit]

After the assassination of Sung Chiao-jen and Yuan Shih-kʻai's attempts to remove the Nationalist Party of China from power, the leader of Guangdong Hu Sui critical error sacred 2 win 7 joined the 1913 Second Revolution against him[110] but was forced to flee to Japan with Sun Yat-sen after its failure. The city came under national spotlight again in 1917, when Prime Minister Duan Qirui's abrogation of the constitution triggered the Constitutional Protection Movement. Sun Yat-sen came to head the Guangzhou Military Government supported by the members of the dissolved parliament and the Southwestern warlords. The Guangzhou government fell apart as the warlords withdrew their support. Sun fled to Shanghai in November 1918 until the Guangdong warlord Chen Jiongming restored him in October 1920 during the Yuegui Wars. On 16 June 1922, Sun was ousted in a coup and fled on the warship Yongfeng after Chen sided with the Zhili Clique's Sui critical error sacred 2 win 7 government. In the following months Sun mounted a counterattack into Guangdong by rallying supporters from Yunnan and Guangxi, and in January established a government in the city for the third time.

From 1923 to 1926 Sun and the Kuomintang used the city as a base to prosecute a renewed revolution in China by conquering the warlords in the north. Although Sun was previously dependent on opportunistic warlords who hosted him in the city, with the leadership of Chiang Kai-shek, the KMT developed its own military power to serve its ambition. The Canton years saw the evolution of the KMT into a revolutionary movement with a strong military focus and ideological commitment, setting the tone of the KMT rule of China beyond 1927.

In 1924, the KMT made the momentous decision to ally with the Communist Party and the USSR. With Soviet help, KMT reorganized itself along the Leninist line and adopted a pro-labor and pro-peasant stance. The Kuomintang-CCP cooperation was confirmed in the First Congress of the KMT and the communists were instructed to join the KMT. The allied government set up the Peasant Movement Training Institute in the city, of which Mao Zedong was a director for one term. Sun and his military commander Chiang used Soviet funds and weapons to build an armed force staffed by communist commissars, training its cadres in the Whampoa Military Academy. In August, the fledgling army suppressed the Canton Merchants' Corps Uprising. The next year the anti-imperialist May Thirtieth Movement swept the country, and the KMT government called for strikes in Canton and Hong Kong. The tensions of the massive strikes and protests led to the Shakee Massacre.

After the death of Sun Yat-sen in 1925 the mood was changing in the party toward the communists. In August the left-wing KMT leader Liao Zhongkai was assassinated and the right-wing leader Hu Hanmin, the suspected mastermind, was exiled to the Soviet Union, leaving the pro-communist Wang Jingwei in charge. Opposing communist encroachment, the right-wing Western Hills Group vowed to expel the communists from the KMT. The "Canton Coup" on 20 March 1926 saw Chiang solidify his control over the Nationalists and their army against Wang Jingwei, the party's left wing, its Communist allies, and its Soviet advisors.[112][113] By May, he had ended civilian control of the military[113] and begun his Northern Expedition against the warlords of the north. Its success led to the split of the KMT between Wuhan and Nanking and the purge of the communists in the April 12 Incident. Immediately afterwards Canton joined the purge under the auspice of Li Jishen, resulting in the arrest of communists and the suspension of left wing KMT apparatuses and labor groups. Later in 1927 when Zhang Fakui, a general supportive of the Wuhan faction seized Canton and installed Wang Jingwei's faction in the city, the communists saw an opening and launched the Guangzhou Uprising. Prominent communist military leaders Ye Ting and Ye Jianying led the failed defense of the city. Soon, control of the city reverted to Li Jishen.

Li was deposed during a war between Chiang and the Kwangsi Clique. By 1929, Chen Jitang had established himself as the powerholder of Guangdong. In 1931 he threw his weight behind the anti-Chiang schism by hosting a separate Nationalist government in Guangzhou.[114] Opposing Chiang's alleged dictatorship, the separatists included KMT leaders like Wang Ching-wei, Sun Fo and others from diverse factions. The peace negotiations amid the armed standoff led to the 4th National Congress of Kuomintang being held separately by three factions in Nanjing, Shanghai and Canton. Resigning all his posts, Chiang pulled off a political compromise that reunited all factions. While the intraparty division was resolved, Chen kept his power until he was defeated by Chiang in 1936. During the WW2, the "Canton Operation" subjected the city to Japanese occupation by the end of December 1938.

People's Republic of China[edit]

Amid the closing months before total Communist victory, Guangzhou briefly served as the capital of the Republican government. Guangzhou was captured on 14 October 1949. Amid a massive exodus to Hong Kong and Macau, defeated Nationalist forces blew up the Haizhu Bridge across the Pearl River in retreat. The Cultural Revolution had a large effect on sui critical error sacred 2 win 7 city, with much of its temples, churches and other monuments destroyed during this chaotic period.

The People's Republic of China initiated building projects including new housing on the banks of the Pearl River to adjust the city's boat people to life on land. Since the 1980s, the city's close proximity to Hong Kong and Shenzhen and its ties to overseas Chinese made it one of the first beneficiaries of China's opening up under Deng Xiaoping. Beneficial tax reforms in the 1990s also helped the city's industrialization and economic development.

The municipality was expanded in the year 2000, with Huadu and Panyu joining the city as urban districts and Conghua and Zengcheng as more rural counties. The former districts of Dongshan and Fangcun were abolished in 2005, merged into Yuexiu and Sui critical error sacred 2 win 7 respectively, sui critical error sacred 2 win 7. The city acquired Nansha and Luogang. The former was carved out of Panyu, the latter from parts of Baiyun, Tianhe, Zengcheng, and an exclave within Huangpu. The National People's Congress approved a development plan for the Pearl River Delta in January 2009; on March 19 the same year, the Guangzhou and Foshan municipal governments agreed to establish a framework to merge the two cities.[115] In 2014, Luogang merged into Huangpu and both Conghua and Zengcheng counties were sui critical error sacred 2 win 7 to districts.

On June 16, 2022, an EF2 tornado struck the city, causing major power outages and knocking out power to the city's subway lines.[116][117][118]

Gallery[edit]

  • Nieuhof's imaginative 1665 map of "Kanton",[119] made from secondhand accounts when Europeans were still forbidden from entering the walled city

    Nieuhof's imaginative 1665 map of "Kanton",[119] made from secondhand accounts when Europeans were still forbidden from entering the walled city

  • An 1855 painting of the gallery of Tingqua, one of the most successful suppliers of "export paintings" for Guangzhou's foreign traders.Common themes included the Thirteen Factories, the Whampoa Anchorage (now Pazhou), and the Sea-Banner Temple (now Hoi Tong Monastery)

    An 1855 painting of the gallery of Tingqua, one of the most successful suppliers of "export paintings" for Guangzhou's foreign traders.
    Common themes included the Thirteen Factories, the Whampoa Anchorage (now Pazhou), and the Sea-Banner Temple (now Hoi Tong Monastery).

  • Vrooman's 1860 map of the "City and Entire Suburbs of Canton", one of the first made after the treaties of Tianjin and Beijing permitted foreigners full access to Guangzhou's walled city

    Vrooman's 1860 map of the "City and Entire Suburbs of Canton", one of the first made after the treaties of Tianjin and Beijing permitted foreigners full access to Guangzhou's walled city

  • Street scene in Guangzhou, 1919

    Street scene in Guangzhou, 1919

  • The Guangzhou Bund in 1930, with rows of Tanka boats.

    The Guangzhou Bund in 1930, with rows of Tanka boats

  • A short film of Guangzhou in 1937

  • Map of Guangzhou (labeled as KUANG-CHOU (CANTON))

    Map of Guangzhou (labeled as KUANG-CHOU (CANTON))

Geography[edit]

Map of Guangzhou (labeled as KUANG-CHOU (CANTON) 廣州) in surrounding region (AMS, 1954)

The old town of Guangzhou was near Baiyun Mountain on the east bank of the Pearl River (Zhujiang) about 80 mi (129 km) from its junction with the South China Sea and about 300 mi (483 km) below its head of navigation. It commanded the rich alluvial plain of the Pearl River Delta, with its connection to the sea protected at the Humen Strait. The present city spans 7,434.4 km2 (2,870.4 sq mi) on both sides of the river from 112° 57′ to 114° 03′ E longitude and 22° 26′ to 23° 56′ N latitude in south-central Guangdong. The Pearl is the 4th-largest river of China.[121] Intertidal ecosystems exist on the tidal flat lining the river estuary, however, many of the sui critical error sacred 2 win 7 flats have been reclaimed for agriculture.[122] Baiyun Mountain is now locally referred to as the city's "lung" (市肺).[11][123][why?]

The elevation of the prefecture generally increases from southwest to northeast, with mountains forming the backbone of the city and the ocean comprising the front. Tiantang Peak (simplified Chinese: 天堂顶; traditional Chinese: 天堂頂, "Heavenly Peak") is the highest point of elevation at 1,210 m (3,970 ft) above sea level.

Natural resources[edit]

There are 47 different types of minerals and also 820 ore fields in Guangzhou, including 18 large and medium-sized oil deposits. The major minerals are granite, cement limestone, ceramic clay, potassium, albite, salt mine, mirabilite, nepheline, syenite, fluorite, marble, mineral water, and geothermal mineral water. Since Guangzhou is located in the water-rich area of southern China, it has a wide water area with many rivers and water systems, accounting for 10% of the total land area. The rivers and streams improve the landscape and keep the ecological environment of the city stable.[124]

Climate[edit]

Despite being located just south of the Tropic of Cancer, Guangzhou has a humid subtropical climate (KöppenCfa/Cwa) influenced by the East Asian monsoon. Summers are wet with high temperatures, high humidity, and a high heat index. Winters are mild and comparatively dry. Guangzhou has a lengthy monsoon season, spanning from April through September. Monthly averages range from 13.9 °C (57.0 °F) in January to 28.9 °C (84.0 °F) in July, while the annual mean is 22.6 °C (72.7 °F).[11] Autumn, from October to December, is very moderate, cool and windy, and is the best travel time.[125] The relative humidity is approximately 68 percent, whereas annual rainfall in the metropolitan area is over 1,700 mm (67 in).[11] With monthly percent possible sunshine ranging from 17 percent in March and April to 52 percent in November, the city receives 1,628 hours of bright sunshine annually, considerably less than nearby Shenzhen and Hong Kong. Extreme temperatures have sui critical error sacred 2 win 7 from 0 °C (32 °F) to 39.1 °C (102.4 °F).[126] The last recorded snowfall in the city was on 24 January 2016, 87 years after the second last recorded snowfall.[127]

Climate data for Guangzhou (normals 1971–2000, extremes 1961–2000)
Month Jan Feb Mar Apr May Jun sui critical error sacred 2 win 7 Aug Sep Oct Nov Dec Year
Record high °C (°F) 27.2
(81.0)
28.6
(83.5)
32.1
(89.8)
32.4
(90.3)
36.2
(97.2)
36.6
(97.9)
39.1
(102.4)
38.0
(100.4)
37.6
(99.7)
34.8
(94.6)
32.5
(90.5)
29.6
(85.3)
39.1
(102.4)
Average high °C (°F) 18.3
(64.9)
18.5
(65.3)
21.6
(70.9)
25.7
(78.3)
29.3
(84.7)
31.5
(88.7)
32.8
(91.0)
32.7
(90.9)
31.5
(88.7)
28.8
(83.8)
24.5
(76.1)
20.6
(69.1)
26.3
(79.4)
Daily mean °C (°F) 13.9
(57.0)
15.2
(59.4)
18.1
(64.6)
22.4
(72.3)
25.8
(78.4)
27.8
(82.0)
28.9
(84.0)
28.8
(83.8)
27.5
(81.5)
24.7
(76.5)
20.1
(68.2)
15.5
(59.9)
22.4
(72.3)
Average low °C (°F) sui critical error sacred 2 win 7 11.7
(53.1)
15.2
(59.4)
19.5
(67.1)
22.7
(72.9)
24.8
(76.6)
25.5
(77.9)
25.4
(77.7)
24.0
(75.2)
20.8
(69.4)
15.9
(60.6)
11.5
(52.7)
18.9
(66.1)
Record low °C (°F) 0.1
(32.2)
1.3
(34.3)
3.2
(37.8)
7.7
(45.9)
14.6
(58.3)
18.8
(65.8)
21.6
(70.9)
20.9
(69.6)
15.5
(59.9)
9.5
(49.1)
4.9
(40.8)
0.0
(32.0)
0.0
(32.0)
Average rainfall mm (inches) 40.9
(1.61)
69.4
(2.73)
84.7
(3.33)
201.2
(7.92)
283.7
(11.17)
276.2
(10.87)
232.5
(9.15)
227.0
(8.94)
166.2
(6.54)
87.3
(3.44)
35.4
(1.39)
31.6
(1.24)
1,736.1
(68.33)
Average rainy days (≥ 0.1 mm)7.5 11.2 15.0 16.3 18.3 18.2 15.9 16.8 12.5 7.1 5.5 4.9 149.2
Average relative humidity (%) 72 78 82 84 84 84 82 82 78 72 66 66 78
Mean monthly sunshine hours118.5 71.6 62.4 65.1 104.0 140.2 202.0 173.5 170.2 181.8 172.7 166.0 1,628
Percent possible sunshine35 22 17 17 26 35 49 43 46 51 52 50 sui critical error sacred 2 win 7
Source: China Meteorological Administration,[128] all-time extreme temperature[126]

Administrative divisions[edit]

Main article: List of administrative divisions of Guangzhou

Guangzhou is a sub-provincial city. It has direct jurisdiction over eleven districts:

Administrative divisions of Guangzhou
Division
code[129]
Division Area
(km2)[130]
Population
(2020)[131]
Seat Postal
code
Subdivisions[132]
SubdistrictsTownsResidential
communities
Administrative
villages
440100Guangzhou7,434.4018,676,605Yuexiu5100001363415331142
440103Liwan59.101,238,305Shiweitang Subdistrict51000022 195 
440104Yuexiu33.801,038,643Beijing Subdistrict51000018 267 
440105Haizhu90.401,819,037Jianghai Subdistrict51000018 257 
440106Tianhe96.332,241,826Tianyuan Subdistrict51000021 205 
440111Baiyun795.793,742,991Jingtai Subdistrict510000184253118
440112Huangpu484.171,264,447Luogang Subdistrict5105001419028
440113Panyu529.942,658,397Shiqiao Subdistrict51140011587177
440114Huadu970.041,642,360Huacheng Subdistrict5108004650188
440115Nansha783.86846,584Huangge Town5114003628128
440117Conghua1,974.50717,684Jiekou Subdistrict5109003546221
440118Zengcheng1,616.471,466,331Licheng Subdistrict5113004755282
Administrative divisions in Chinese and varieties of romanizations
EnglishChinesePinyinGuangdong
Romanization
Kejiahua
Pinyin Fang'an
Liwan District荔湾区Lìwān Qūlei6 wan1 kêu1lai4 van1 ki1
Yuexiu District越秀区Yuèxiù Qūyud6 sui critical error sacred 2 win 7 kêu1yet6 siu4 ki1
Haizhu District海珠区Hǎizhū Qūhoi2 ju1 kêu1hoi2 zu1 ki1
Tianhe District天河区Tiānhé Qūtin6 ho4 kêu1tien1 ho2 ki1
Baiyun District白云区Báiyún Qūbak6 wan4 kêu1pak6 yun2 ki1
Huangpu District黄埔区Huángpǔ Qūwong4 bou3 kêu1vong2 bu4 ki1
Panyu District番禺区Pānyú Qūpun1 yu4 kêu1pan1 ngi2 ki1
Huadu District花都区Huādū Qūfa1 dou1 kêu1fa1 du1 ki1
Nansha District南沙区Nánshā Qūnam4 sa1 kêu1nam2/lam2 sa1 ki1
Conghua District从化区Cónghuà Qūcung4 fa3 kêu1vung2 fa3 ki1
Zengcheng District增城区Zēngchéng Qūzeng1 xing4 kêu1zen1 sang2 ki1
Guangzhou City广州市Guǎngzhōu Shìguong2 zeo1 xi5kong3 ziu1 si4

Economy[edit]

Guangzhou is the main manufacturing hub of the Pearl River Delta, sui critical error sacred 2 win 7, one of mainland China's leading commercial and manufacturing regions. In 2017, the GDP reached ¥2,150 billion (US$318 billion), per capita was ¥150,678 (US$22,317).[133] Guangzhou is considered one of the most prosperous cities in China. Guangzhou ranks 10th in the world and 5th in China (after Beijing, Shanghai, Hong Kong and Shenzhen) in terms of the number of billionaires according to sui critical error sacred 2 win 7 Hurun Global Rich List 2020.[24] Guangzhou is projected to be among the world top 10 largest cities in terms of nominal GDP in 2035 (together with Shanghai, Beijing and Shenzhen in China) according to a study by Oxford Economics,[134] and its nominal GDP per capita will reach above US$42,000 in 2030.[135] Guangzhou also ranks 21st globally (between Washington, D.C. and Amsterdam) and 8th in the whole Asia & Oceania region (behind Shanghai, Tokyo, Hong Kong, Singapore, Beijing, Shenzhen and Dubai) in the 2020 Global Financial Centers Index (GFCI).[21] Owing to rapid industrialization, it was once also considered a rather polluted city. After green urban planning was implemented, it is now one of the most sui critical error sacred 2 win 7 cities in China.

Canton Fair[edit]

The Canton Fair, formally the "China Import and Export Fair", is held every year in April and October by the Ministry of Trade. Inaugurated in the spring of 1957, the fair is a major event for the city. It is the trade fair with the longest history, highest level, and largest scale in China.[136] From the 104th session onwards, the fair moved to the new Guangzhou International Convention and Exhibition Center (广州国际会展中心) in Pazhou, from the older complex in Liuhua. The GICEC is served by two stations on Line 8 and three stations on Tram Line THZ1. Since the 104th session, the Canton Fair has been arranged in three phases instead of two phases.

Local products[edit]

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