tag:blogger.com,1999:blog-142061022024-02-19T14:31:41.830-08:00好日子好日子不多,必須好好把握。因好的日子可以回味良久。不會孤獨,不致失落。就讓美好的日子,變成美麗的畫冊!(手機下載若有問題,請造訪 https://fondiary.blogspot.ca 網址)不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.comBlogger283125tag:blogger.com,1999:blog-14206102.post-83546111343495628522022-04-03T19:25:00.003-07:002022-04-03T22:06:47.724-07:00Bibliography<p> Page 188</p><p style="text-align: center;">BIBLIOGRAPHY</p><p>Bloodworth, Dennis and Ching-ping. <u>The Chinese Machia valli: 3000 Years of Chinese Statecraft</u>. New York: Farbers, Staus and cirous, 1976.</p><p>Brembeck, Winston L. and Willaim S. Howell. <u>Persuasion: A Means of Social Influence</u>. (2nd ed.), Englewood cliffs: Prentice Hall, 1976.</p><p>Bryant, Donald C. "Rhetoric: Its Functions and Scope,"<u> Quarterly Journal of Speech</u>, XXXIX:4, 401-424.</p><p>Caplan, Harry. "The Decay of Eloquence at Rome in the First Century." In <u>Studies in Speech and Drama in Honor of Alexander M. Drummond. 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XLVII:1 (February, 1969), 23-25.</p><p>Richards, I. A. "Toward a Theory of Translating," <u>Studies in Chinese Thought</u>. Ed. Arthur Wright. Chicago: The University of Chicago Press, 1953.</p><p>Schulman, Frank J. Ed. <u>Doctoral Disertation on China: A Bibliography of Studies in Western Languages</u>, 1971 1975. Seattle: University of Washington Press, 1978.</p><p>Scott, Robert L. "On Not Defining Rhetoric."<u>Philosophy and Rhetoric</u>. 6:2 (1973), 81-96. </p><p>--------------. "A Synoptic View of Systems of Western Rhetoric. " <u>Quarterly Journal of Speech</u>. 61 (December, 1975), 439-447. </p><p>Shih, Vincent Yu-chung. (trans.) <u>The Literary Mind and the Carving of Dragons</u>, 1957, rpt. Taipei: Chung Hwa Book Co., 1971.</p><p>Shyrock, J. K. (trans.) <u>Jen Wu Chih: The Study of Human Abilities.</u> By Liu Shao. New Haven: American Oriental Society, 1937.</p><p>194</p><p>Wright, Authur F. "The Chinese Languge and Foreign Ideas," <u>Studies in Chinese Thought</u>. Ed. Authur Wright. Chicago: The University of Chicago Press, 1953.</p><p>Yao Ch'a. Liang shue梁書 (History of Liang. ca. 600).</p><p>Yu, Ying-shih. "Anti-intellectualism and the Traditional Chinese Politics," <u>History and Thought</u>. Taipei: Lien Ching Publishing Company, 1976.</p><p>-----------. "Between Moral and Political Traditions," <u>History and Tradition.</u> Taipei: Time Publishing Company, 1982. </p><p>----------. "Chinese Intellectual's Classical Tradition," <u>History and Tradition</u>. Taipei: Time Publishing Company, 1976.</p><p><br /></p><p><br /></p><p><br /></p><p style="text-align: center;">APPENDIX A</p><p><br /></p><p>CHRONOLOGY OF CHINESE HISTORY</p><p><br /></p><p><b>Dynasty </b> <u><b>Years</b></u></p><p><br /></p><p>Huang Ti ? 2690-? 2590 B.C.</p><p>T'ang ? 2333-? 2234</p><p>Yu ? 2233-? 2384</p><p>Hsia ? 2183-? 1752</p><p>Shang ? 1751-? 1111</p><p>Chou (W.) ? 1111-771</p><p> (E.) ? 770-256</p><p>Ch'in 221-206</p><p>Han (W.) </p><p> (H.)</p><p> (E.)</p><p><br /></p><p>206 B.C.- A.D.</p><p><br /></p><p>8</p><p><br /></p><p>9- 23 25-220</p><p><br /></p><p>Three</p><p><br /></p><p>Kingdoms</p><p><br /></p><p>220-280</p><p><br /></p><p>Wei Shu</p><p><br /></p><p>Wu</p><p><br /></p><p>220-265 221-163</p><p><br /></p><p>222-280</p><p><br /></p><p>Ching (W.) (E.)</p><p><br /></p><p>265-316 317-420</p><p><br /></p><p>Nan (South) Dynasty</p><p><br /></p><p>420-581</p><p><br /></p><p>Sung Chi</p><p><br /></p><p>Liang Chen</p><p><br /></p><p>420-479 479-502</p><p><br /></p><p>502-557</p><p><br /></p><p>557-589</p><p><br /></p><p>Pei (North) Dynasty</p><p><br /></p><p>386-581</p><p><br /></p><p>386-534</p><p><br /></p><p>534-550</p><p><br /></p><p>Pei</p><p><br /></p><p>E. Wei W.Wei</p><p><br /></p><p>N.Chi N. Chou</p><p><br /></p><p>Sui</p><p><br /></p><p>581-618</p><p><br /></p><p>535-557</p><p><br /></p><p>550-577 557-581</p><p><br /></p><p>197</p>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-57681519552486315022022-04-02T23:51:00.011-07:002022-04-03T18:38:37.711-07:00KUEI-KU TZU(鬼谷子) Part V--Chap. 4<p> Page 160</p><p><br /></p><p style="text-align: center;">CHAPTER FOUR</p><p><br /></p><p style="text-align: center;">CONCLUSION</p><p><br /></p><p style="text-align: center;">A. A SUMMARY</p><p><br /></p><p>Successful students often have a wise teacher. The reputation of the students can also make their teacher famous. Kuei Ku Tzu had a name in history because of his two famous students, Su Ch'ing and Chang I, who, by their skillful persuasion exerted their impact on the course of early Chinese history.</p><p>Unfortunately, we know very little about Kuei Ku Tzu. Our ignorance of his life in turn brings about many questions about Kuei Ku Tzu, the book which is regarded to be a record of Kuei Ku Tzu's teachings.</p><p> The problem of textual authenticity is frequently encountered when dealing with an ancient Chinese text such as <u>Kuei Ku Tz</u>u, partly due to the devastating censorship of the Ch'in Dynasty. As most of the pre-Ch'in texts are recovered and/or reconstructed after the restoration efforts of the Han Dynasty, documentation of the Han</p><p><br /></p><p>End of Page 160</p><span><a name='more'></a></span><p>Page 161</p><p>Dynasty become crucial to our knowledge of the pre-Ch'in texts.</p><p>Some books from the Han Dynasty such as <u>Shih chih a</u>nd <u>Shuo Yuan</u> quoted <u>Kuei Ku Tzu</u>. Several versions of its annotation appeared during the Six Dynasties. <u>Kuei Ku Tzu</u> in its present form which is composed of three volumes was not cited in major bibliographic monographs until the <u>History of Sui</u> which was compiled at around the seventh century.</p><p>As far as we know, there has been four annotators of <u>Kuei Ku Tzu</u>. But there is only one surviving annotation. T'ao Hung-ch'ing who lived between the fifth and sixth centuries was attributed as its author.</p><p>However, there have been some disputes concerning the authorship of this surviving annotation. Some scholars argued that Yin Chih-chang of the seventh and eighth centuries did it. Evaluating all existing evidence cannot sufficiently confirm or negate one without raising some equally disturbing questions which support or negate the other.</p><p>Until more information becomes available which will enable us to draw more valid conclusion in support of Yin Chih-chang, we will stay the conventional claim and regard T'ao Hung-ch'ing as the annotator of <u>Kuei Ku Tzu</u>.</p><p>The first two of the three volumes of <u>Kuei Ku Tzu</u> are translated into English and thoroughly studied and discussed.</p><p><br /></p><p>End of Page 161</p><span><!--more--></span><p>Page 162</p><p>The reason that the third volume is not included is that it is distinctly different from the first two by its structure and content. It is suspected that the third part might have been added on during the late Han Dynasty, instead of being a work of the pre-Ch'in period.</p><p>The thrust of <u>Kuei Ku Tzu</u> lies in the methods to achieve successful persuasion. But, the portion at the very beginning of the book is devoted to some basic discussion of the nature of persuasion.</p><p>Like many of his contemporary thinkers, Kuei Ku Tzu was significantly influenced by the <u>yin-yang</u> duality. Persuasion from people in lower position toward people in higher position is <u>yin</u> in nature and requires effort. As everything under heaven is bent either toward <u>yin</u> or <u>yan</u>g, successful persuasion comes about when one can match the <u>yin</u> or <u>yang</u> types of speech with the <u>yin</u> or<u> yang</u> types of people.</p><p>To do this, the most important of all is to get the appropriate <u>ch'ing</u>--the knowledge of oneself, in depth information of the persuadee and the entire situation in which the persuasive event is to take place.</p><p>What one should know about the persuasive situation is brought out in various places in the book, particularly in the chapter of Figuring Out. For Kuei Ku Tzu, the collection of ch'ing requires the the full use of all senses--not only the senses of oneself, but also those of</p><p><br /></p><p>End of Page 162</p><span><!--more--></span><p>Page 163</p><p>the trusted informants; not only those tangible data, but also the results of one's intuitive calculations.</p><p>Although Kuei Ku Tzu stressed the importance knowing oneself, he did not say much about how to achieve of self knowledge other than a brief recommendation of using repetition [B:2]. However, he did discuss in great length how to ascertain the genuine feelings in a person, particularly the "hidden feelings". </p><p>The chapter titles in Kuei Ku Tzu are actually labels of the various methods which Kuei Ku Tzu proposed for different tasks involved in successful persuasion. of the ten methods, six are related to the gathering of <u>ch'ing</u>. They are: <u>Pai-ho</u>--opening up and closing down; <u>Fan-ying</u>--- reflection and responses; <u>Ch'uai</u>--figuring out; <u>Mo</u>--stroking; <u>Ch'uan</u>--weighing and <u>Mou</u>--planning. They form a sort of progressive sequence.From the most basic functions of speech/silence, action/non-action (<u>pai-ho</u>) , knowing oneself and the past events (<u>fan-ying</u>), one proceed to figure out (<u>ch'uai)</u> things beyond oneself and the past, to know other people and other relevant information. Once the information is at hand, use stroking (<u>mo</u>) to make sure. Then, one can weigh and evaluate (<u>ch'uan</u>) these information to use it in the planning (<u>mou</u>) of a strategy of persuasion.</p><p>As "nothing is too small when using the petty; nothing is too big when using the great" [A:18], Kuei Ku Tzu</p><p><br /></p><p>End of Page 163</p><span><!--more--></span><p>Page 164</p><p>did not reject any methods as long as they were useful in achieving the desired goal. However, there are two things we need to highlight. </p><p>One is the notion that "everything is possible". ordinarily, people have no problem with methods which do not infringe upon what is commonly considered harmless. But, some of Kuei Ku Tzu's methods certainly appear to be suspicious, even exploitative. For example, he repeatedly brought up the issue of being discreet and secretive. In order to know a person's real feelings, he suggested pushing his fear and disgust or joy and desire extreme. Of course, to an a highly skillful persuader may exploit without the other person feeling exploited, or his credibility may be so high that people don't suspect him at all. But, we must be aware of the presence of such schemes.</p><p>We should also note Kuei Ku Tzu's idea on the use of language. To him, language is not only carrying out persuasive acts, it is also one major instrument of getting the desired information. Language, being symbols of "what has no form", is capable of fishing out the corresponding feelings within a person. Here, he was not advocating the "one-to-one correspondence" between the linguistic symbol and its referent. Rather, he considered language as a bait which is put forth to solicit the desired responses. Viewed in this light, the basic </p><p>End of Page 164</p><span><!--more--></span><p><br /></p><p>Page 165</p><p>uses of language which involve the employment of speech and silence, reflection and responses,all bear some strategic significance in persuasion. </p><p>In addition to methods of gathering <u>ch'ing</u> to provide the basis for planning the persuasive strategies, Kuei Ku Tzu also provided some specific methods which are to be used for more specific purposes. <u>Nei-chien</u>, the internal bonds are important because persuasion is like unlocking a person's heart. The internal bonds are the passages through which the keys work. That is why "building internal bonds by changing is like turning a key to find its point of contact" [C:8].</p><p>In <u>Ti-hsi</u>, dealing with fissures, Kuei Ku Tzu led us to view an imperfect situation as a piece of pottery with fissures. The methods one can employ to deal with the fissures are analogies of methods to be used in dealing with the less than perfect situation. One can deal with the fissures by mending it, by concealing it, by removing it from the cause of the fissure, and by replacing it with a new pot. But, Kuei Ku Tzu offered us his special insight: "A fissure [which allows one] to deal with is an application of methods" [D:7]. The presence of fissures are natural. But they may be not all necessarily "natural". Some may have been inflicted artificially to be used as an opportunity to get involved.</p><p><br /></p><p>End of Page 165</p><span><!--more--></span><p>Page 166</p><p><u>Fei-ch'ien</u>, making fly and manacling, and <u>Wu-ho</u>, agreement and disagreement, are methods dealing with two sides of one issue. <u>Fei-ch'ien</u> is about attracting and retaining talents while <u>wu-ho</u> is about deciding whom to devote talent and loyalty to. For the former purpose, if regular speech failed to produce the desired result, Kuei Ku Tzu suggested two things. First, the talent can be challenged to take responsibilities and thus reveal its real strength. Second, one can "employ the expression to which he is most vulnerable of being hooked and manacled, then make him fly and manacle him" [E:6]. There is no elaboration on when to use which method. This, like all other methods in his book, is to be used with discretion by the user.</p><p><u>Wu-ho</u> seems to be usable in a more specialized situation. Ordinarily, "he who can accomplish great deeds and whose plan matches mine will be my master" [F:4]. But when the rivaling forces are both great and I must choose one side, Kuei Ku Tzu recommended <u>wu-ho</u>. <u>Wu</u> literally means to go against. <u>Ho </u>means to merge. By alternatingly opposing and joining, disagreeing and agreeing, I can gain more <u>ch'ing </u>about the parties involved and can finally decide. So, wu-ho can also be considered as another method of acquiring the needed information. But, more directly, it is a method in deciding. </p><p><br /></p><p>End of Page 166<span></span></p><!--more--><p></p><p>Page 167</p><p>Relatively little discussion was devoted to the final two chapters: <u>Chueh</u>--deciding and <u>Fu</u>-<u>yen</u>--the effective speech. In <u>chueh</u>, Kuei Ku Tzu briefly explained the nature, the utility and some guidelines in making decisions. It seems natural that this chapter should be brief as all the preparation is already done. Deciding is really the end point of a long process. </p><p>The entire chapter of <u>Fu-yen </u>is actually advice on principles of running a state. It does not bear much relevancy with the rest of the book and therefore is not dealt with in the discussion.</p><p>Although <u>Kuei Ku Tzu</u> teaches one how to persuade, its readers are by no means limited to those would-be-persuaders only. The insights and methods can benefit anyone who has an interest in persuasion--the persuaders, the persuadees and on-lookers. The persuaders should become more resourceful as to the methods available. The persuadees should become more aware of what to look out for. As for the on-lookers, we should have a better instrument to understand the intricate exercises of persuasion, which has been and will continue to be, a changing force in our world. </p><p>End of Page 167</p><span><!--more--></span><p>Page 168</p><p style="text-align: center;">B. SOME REFLECTIONS ON KUEI KU TZU</p><p><br /></p><p>Our understanding of something is often enhanced by knowing what it is not. Now that we have seen what Kuei Ku Tzu did say, it is perhaps useful to reflect on some of the things which he did not say.</p><p>We have seen that Kuei Ku Tzu was highly goal-oriented. We have also seen that his major emphasis is on power and methods. He did not suggest what kind of goals to set, but told how to get what one wanted.</p><p>Generally speaking, all schools of Chinese philosophy have a bent toward pragmatism. They come into existence because there are practical problems to be solved. Kuei Ku Tzu strikes one as more pragmatic than most. He did not address the themes which were popular among the contemporary philosophers such as human nature, the nature of states, grand principles or plans for statecraft.</p><p>Not surprisingly, he did not talk about ethical questions. He did not attempt to define what was good and what not good, what was desirable and what undesirable.</p><p>Viewed in this light, one can understand why Kuei Ku Tzu has not gained a significant position in the Chinese philosophical tradition. especially in All schools of thought, the pre-Ch'in period, were proposals for</p><p><br /></p><p>End of Page 168</p><span><!--more--></span><p>Page 169</p><p>solving the socio-political problems of the time, for bringing order to the disintegrated Chou Dynasty. This massive task required comprehensive schemes which could address all crucial issues that affect individual lives in a society. The "prominent Schools" of the time, Confucianism, Legalism, Taoism and Mohism, were attempts at doing that task. </p><p>Persuasion, though an important force in any society, is not in itself sufficient to deal with all problems. It may seem preposterous to expect one treatise on persuasion to do the tremendous work of empire rebuilding and main tenance. It would be more profitable to consider the Kuei Ku Tzu as an important document on persuasion, and only on persuasion.</p><p>Also, from this standpoint, we can further understand why the Tsung-heng school in general, and Kuei Ku Tzu in particular, has been so negatively received. In the introduction we have already seen why and how the main stream orthodoxy viewed persuasion with suspicion. In a society which has established a system where its rites and justice are properly defined, any teaching on the developing of a powerful skill with the potential of disturbing the status quo is not likely to be welcomed. Not only did the Kuei Ku Tzu say nothing about the ethical dimension of persuasion, it did not address such issues as the cultivation and nourishment of the character of a persuader.</p><p><br /></p><p>End of Page 169</p><span><!--more--></span><p>Page 170 </p><p>The third volume, which is suspected to have been added in late Han Dynasty, dealt principally with the question of persuaders. The bulk of the volume is taken up by the section Pen chin yin fu ch'i shu 本經陰符七術 (Seven Methods for Proceeding from One's Basic [Will] Toward a Secret Tallying). These methods are: Fulfilling the Spirit, Nourishing the Will, Substantiating the Mind, Spreading Majesty, Dispersing Power, Turning in circles and Disgarding the Senses.<span style="color: red;">a</span> The prime attention is focused on cultivating the internal strength and developing striking power for persuasive interactions, and the approach is method-oriented.</p><p>The Chinese have often compared persuasion to warfare. The act of persuasion is often called a "battle of the tongue" It is not coincidental that in some important aspects, the content of the Kuei Ku Tzu resembles</p><p>------------</p><p><span style="color: red;">a</span> The complete title of these methods are: Fulfilling the Spirit--Emulate the Five Dragons; Will--Emulate the Sacred Tortoise; Substantiating the Mind--Emulate T'eng Snake; Spreading Majesty--Emulate the Bear Lying in Ambush; Dispersing Power--Emulate Eagles; Turning in circles--Emulate Fierce Beasts; and, Discarding the senses--Emulate the Divining Grass.</p><p>Emulating certain natural phenomena, including some sacred animals for the desired qualities is typical for religious Taoism, which was not present until late Han Dynasty. This is one reason why this volume is suspected to be a later addition and revision.</p><p><br /></p><p>End of Page 170</p><span><!--more--></span><p>Page 171</p><p>the content of the <u>Sun Tzu Ping-fa</u> 孫子兵法 (Sun Tzu on the Art of War), a text also of the pre-Ch'in period.<span style="color: red;">a</span>c</p><p>For example, on the nature of war, Sun Tzu said, "All warfare is based on deception" [I:18]. On the unassuming attitude the towards victory: "What the ancients called a clever fighter is one who not only wins, but excels in winning with ease. Hence his victories bring him neither reputation for wisdom nor credit for courage" [IV:12-13]. on the gathering of information as part of the preparation: "If you know the enemy and know yourself, you need not fear the result of a hundred battles....If you know neither the enemy nor yourself, you will succumb in every battle" [II:18]. On adjusting to the situation: "According as circumstances are favorable, one should modify one's plans" [I:17]. </p><p>Sun Tzu claimed that engaging in the action of fighting is not the most desirable, that "the highest form of generalship is to baulk the enemy's plans; the next best is to prevent the junction of the enemy's forces; the next in order is to attack the enemy's army in the field; and the worst policy of all is to beseige walled cities"</p><p>------------</p><p>a Quotations of the <u>Sun Tzu</u> are taken from Lionel Giles, (trans.) <u>Sun Tzu on the Art of War,</u> Taipei: Literature House, 1964, rpt. of 1910 ed. Numbers in brackets following each quoted passage indicate the chapter and section numbers.</p><p><br /></p><p>End of Page 171</p><span><!--more--></span><p>Page 172</p><p>[III:3].<span style="color: red;">a</span></p><p>Sun Tzu made no reservation about the importance of scheming, planning, diplomacy and the use of spies.</p><p>However, <u>Sun Tzu on the Art of War </u>and other books on warfare experienced a very different treatment than the <u>Kuei Ku Tzu</u>. They have been carefully studied and treasured. Careful studies and early recognition resulted in clean and authentic texts and biographies which further propagated credibility.</p><p>Why is there such a difference? One possible answer lies in a difference of attitude towards war and persuasion. War has always been an accepted fact in Chinese lives. It is an open confrontation and often with a clear and justified cause. It is an assertion of masculinity. A great deal of glamour and reward is associated with victory. A great deal of humiliation and punishment is associated with failure. The act of warfare is open and observable, even though warriors must also be aware of the strategic use of secrecy.</p><p>Persuasion, on the other hand, requires little physical strength, which would also allow a weaker person, even</p><p>----------------</p><p><span style="color: red;">a </span> Here I use Giles' translation with some reluctance, but I do so for the sake of consistency. I would have rendered this passage:"The best policy in warfare is to win by scheming and planning. The next best is to win through diplomacy Next in line, to win by displaying force. The worst is to beseige walled cities."</p><p>End of Page 172</p><span><!--more--></span><p>Page 173</p><p>a woman, to excel in it. Usually it is not openly observable. Successful persuasion is often accomplished where one cannot see the process. It may have a clear cause, but it is not usually uttered. The cause may be justified, but is not usually subject to open scrutiny. It is also a real force in Chinese society, but a force which ordinary people would prefer not to talk about.</p><p>War is seen as necessary. Persuasion is seen as dispensable. War is glorious; persuasion shameful. War is masculine; persuasion feminine. War is straightforward; persuasion indirect and sneaky. War is admirable; persuasion deplorable.</p><p>Even though people do recognize that there are wars which are not so glorious or admirable and there are persuasions which are desirable and even rather heroic, historically and culturally, Chinese have held persuasion overall with suspicion and reservation.</p><p>Tsung-heng philosophers were not the only persuaders in ancient China. Ming-chia philosophers were yet another school of persuaders. And they share some similarities. Both were well known for their skillful employment of language. Both were admired and suspected simultaneously by their contemporaries. People were apprehensive about the Ming-chia because by well structured logical arguments they could draw conclusions which were far removed from</p><p><br /></p><p>End of Page 173</p><span><!--more--></span><p>Page 174</p><p>what common sense could infer. More recent scholars call them the "Logicians, "<span style="color: red;">a</span></p><p>If we use modern terms to differentiate these two schools of persuaders, it seems that Ming-chia made their appeals primarily through manipulating logic, while Tsung-heng made their appeals primarily through manipulating psychology. Neither was popular with the orthodox Chinese. The Ming-chia school might have been tolerated as some sort of nuisance, while the Tsung-heng school was treated with ambivalence caused by a mixture of enchantment and fear.</p><p>However, it is important to point out that the Tsung-heng school did not have a monopoly on persuasion appealing to psychology. Han Fei Tzu, representing the Legalist tradition, was another person who understood the nature of persuasion. On observing the practice of per suasion at the time, he wrote, "On the whole, the difficult thing about persuasion is to know the mind of the</p><p>----------------</p><p><span style="color: red;">a</span> Some most influential scholars and their representative works are: Hu, Shih. <u>The Development of Logical Method in Ancient China</u>, Shanghai: The New China Book Co., 1922; and Chan, Wing-tsit. <u>A Source Book in Chinese Philosophy.</u>.. . Princeton University Press, 1963.</p><p><br /></p><p>End of Page 174</p><span><!--more--></span><p>Page 175</p><p>person one is trying to persuade and to be able to fit one's words to it."<span style="color: red;">a</span> Kuei Ku Tau's special contribution lies in his insightfulness in extracting some principles out of the general practice. The result is a sort of theoretical counterpart of the practical case studies recorded in various historical books. </p><p>Ch'ao Kun-wu (晁公武 ) in <u>Chun chai tu shu chin</u> (ca.A.D. 1215) quoted Lai Hu (來鵠,ca. A.D.860): "In the past when Ts'ang Chieh (倉頡) created writing characters, ghosts shed tears. I wonder what did the ghosts do when Kuei Ku Tzu produced his book?"<span style="color: red;">b</span> The creation of written characters was indeed a giant step for the progress of civilization and human communication. Lai Hu's exclamation, concurred in by Ch'ao Kung-wu, reflected an appreciation and apprehension of the possible effect of the Kuei Ku Tzu on civilization and human communication. To</p><p>----------------</p><p><span style="color: red;">a</span> Watson, Burton. (trans.) <u>The Basic Writings of Mo Tzu, Hsun Tzu and Han Fei Tzu</u>. University Press, 1967. New York: Columbia Section on Han Fei Tzu, p.73.</p><p><span style="color: red;">b</span> Ch'ao, Kung-wu. <u>Chun chad tu shu chih</u> (郡齋讀書志) Vol.11, "Tsung-heng philosophers". Taipei: Kuang-wen Book Co., 1967 (rpt. of Wang Tsien-ch'ien [ed.] 1885 edition). Lai Hu was a poet and a scholar of T'ang Dynasty. Ts'ang Chieh is a pre-historical legendary figure, who was said to be the secretary of the Yellow Emperor, and who was alleged to have invented the Chinese script.</p><p><br /></p><p>End of Page 175</p><span><!--more--></span><p>Page 176</p><p>be sure, they were not alone in their reactions towards Kuei Ku Tzu.</p><p>It takes an independent and courageous mind to be the first to recognize the Tsung-heng philosophers' positive contributions and to express them openly.</p><p>Sun Te-ch'ien (孫德謙, 1865-1935) had an insightful comment: "Even if there are uncanny methods taught in some philosophers' texts, the crucial test really is in peoples' proper use of them....Confucian classics were honored in the Han Dynasty, yet the world suffered through Chang Yu's (張禹, ca. 50 B.C.) abuse of the Analects and Wang Mang's (王莾, 45 B.C.-A.D. 23) abuse of Chou Kuan...Therefore, it is evident that the harm of any theory is caused by men, not by the theory itself."<span style="color: red;">a</span></p><p>A popular Chinese saying has it, "Water which can sustain a ship can also overturn it." The water is the same everywhere. It is up to the user and his maneuvering of the ship on the water. So it should be with the persuaders who used the material in the Kuei Ku Tzu. Some scholars have called the Tsung-heng persuaders "Sophists".<span style="color: red;">b </span>Indeed, within the rich and diversified</p><p>-----------</p><p><span style="color: red;">a</span> Sun, Teh-ch'ien. Chu tzu t'ung k'ao,諸子通考 (<u>A Comprehensive Study of the Philosophers</u>), Taipei: Kuangwen Publishing Co., 1975. (rpt. of 1910 edition), pp.182-4.</p><p><span style="color: red;">b</span> For example, Forke, A. "The Chinese Sophists" JNCBRAS, xxxlv (1901-2), 1-100; Shih, Yu-chung (trans.) Wen-hsin tiao-lung 文心雕龍(<u>The Literary Mind and the Carving of Dragons</u>). Taipei: Cheng-chung Book Co., 1971,</p><p><br /></p><p>End of Page 176</p><span><!--more--></span><p>Page 177</p><p>tradition of Western rhetoric, the Sophists seem to offer some interesting contrasts and comparisons with the Tsung heng persuaders.</p><p>They both travelled from place to place, although the Sophists did it for the convenience of teaching, while the Tsung-heng persuaders did by the necessity for diplomacy. They both won admiration for their skills in moving people toward a desired end, although the Sophists primarily used pedagogy as the medium for fame, while the Tsung-heng persuaders used politics. In both cases, their success brought them considerable wealth and the envy of their contemporaries. </p><p>They also shared some interesting viewpoints concerning communication. They both viewed persuasion to be competitive. We have already seen the Chinese analogy of warfare. Among the Sophists, Protagoras held the view that "any discussion is a 'verbal battle', in which one must be victor and the other vanquished.... The contest needs both boldness and wit, for the argument, like the herald at Olympia, summons whoever will come, but crowns only those who succeed. "<span style="color: red;">a</span></p><p>--------------</p><p><span style="color: red;">a</span> Guthrie, W.K.C. <u>The Sophists</u>. Cambridge University Press, 1971, p.43.</p><p><br /></p><p>End of Page 177</p><span><!--more--></span><p>Page 178</p><p>Furthermore, on a more fundamental issue, "the Sophists abandoned the idea of a permanent reality behind appearances in favor of an extreme phenomenalism, relativism and subjectivism. "<span style="color: red;">a</span> This is reminiscent of the Kuei Ku Tzu passage: "The world does not remain perpetually prosperous. Things do not have any perpetual model"[G:3].</p><p>Perhaps as a result of this basic outlook, the Sophists are "morally neutral, concerned with means, not ends, "<span style="color: red;">b</span> And, according to Gorgias, "One essential to the art was the sense of occasion, <u>kairos</u>, the right time or opportunity....The speaker must adapt his words to the audience and the situation.<span style="color: red;">c</span> All these have a familiar ring from what we know of Kuei Ku Tzu.</p><p>The Sophists were also rather ill-treated in the Western intellectual tradition. As Guthrie succinctly pointed out, "until comparatively recently the prevailing view, the view in which a scholar of my own generation was brought up, was that in his quarrel with the Sophists Plato was right...the Sophists were superficial, destructive,</p><p>-----------------</p><p><span style="color: red;">a</span> Ibid., p.47.</p><p><span style="color: red;">b</span> Guthrie, W.K.C., op.cit., p.271.</p><p><span style="color: red;">c</span> Ibid., p.272.</p><p><br /></p><p>End of Page 178</p><span><!--more--></span><p>Page 179</p><p>and a worst deliberate deceivers, purveyors of sophistry in the modern sense of the term. "<span style="color: red;">a</span></p><p>As there are moralistic Confucians in China, so there are idealistic Platonists in the West! However, this parallelism does not extend very far. In the West, Sophistry is a rather small part of the entire rhetorical tradition. In China, other than the Tsung-heng school as represented by the <u>Kuei Ku Tzu</u>, we cannot yet claim a larger tradition in persuasion theory. </p><p>If we consider the rhetorical tradition as indicative of what a society values and tolerates, we find that the Western world and China are quite different from each other. An elaboration of this point will serve as the introduction of the next section, which assesses the Kuei Ku Tzu's contribution and application.</p><p><br /></p><p style="text-align: center;">C. CONTRIBUTION AND APPLICATION</p><p><br /></p><p>Although democracy as a form of government became popular only recently when compared with the much longer history of rhetoric in the Western world, it is difficult</p><p>---------------</p><p><span style="color: red;">a</span> Ibid., p.10.</p><p><br /></p><p>End of Page 179</p><span><!--more--></span><p>Page 180</p><p>to dissociate the growth of democracy from some aspects of the rhetorical tradition. This relationship of co-existence is particularly striking when compared with the Chinese experience. </p><p>China has long been an authoritarian society in which persons in high positions. wield highly concentrated power. This situation has not changed much even after the establishment of the Republic in 1912. </p><p>Richard Solomon in his book, <u>Mao's Revolution and the Chinese Political Culture</u>, observed some typical behaviors resulting from "anxiety before social authority": indirection in dealing with superiors, great reluctance to criticize, and an over-willingness to please those in power.<span style="color: red;">a </span>He further explained, "The willing submission or dependence of people on a powerful individual could increase his power through the skills or resources they might bring to the relationship, and by increasing his prestige, his social 'face' in the eyes of others."<span style="color: red;">b</span></p><p>Such is the environment in which the <u>Kuei Ku Tzu</u> was conceived and conserved.</p><p>While the moralistic Confucians persistently condemned <u>Kuei Ku Tzu</u>, they, by their preservation of the </p><p><span style="color: red;">a</span> Solomon, Richard H. <u>Mao's Revolution and the Chinese Political Culture.</u> Berkely: University of California Press, 1971. pp. 112-3. </p><p><span style="color: red;">b</span> Ibid., p.121.</p><p><br /></p><p>End of Page 180</p><span><!--more--></span><p>Page 181</p><p><u>status quo</u>, and by their upholding of the traditional system, failed to suggest an alternative system which could promote a different ideal and encourage a different appeal in persuasive communication.</p><p>This <u>status quo</u> of the authoritarian system was able to sustain itself as long as there was no strong rival system to challenge it. The weakness of the system was completely exposed when the West came to China, especially after the nineteenth century.</p><p>Science and democracy were thought to be the remedies for the ailing China. Of these two, science has been more successful in being appreciated and accepted. In contrast, democracy has encountered much more difficulty. The title of the country has been changed to the "Republic", but the authoritarian mentality lingers on.</p><p>The problem is probably rhetorical in nature. Vigorous studies comparing and contrasting rhetorical traditions and socio-political forms and their relationships can perhaps suggest some useful ways to understand and, it is hoped, solve the problem.</p><p>Kuei Ku Tzu has been an interesting work in itself. However, just as it was not adequate to solve the socio-political problems two thousand years ago, so it will not be adequate to offer a solution to such problems now. It appeals, however, to certain traits in us which are most useful for particular situations where its counsels may be</p><p><br /></p><p>End of Page 181</p><span><!--more--></span><p>Page 182</p><p>relevant. . In this sense, the Kuel Ku Tzu is important and significant.</p><p>In the long stretch of the intellectual tradition of China, "communication has never been recognized as a distinctive area for study. In the rich and diversified tradition of Western studies on communication, it is only in the last two decades that scholarly attention has begun to be devoted to communication in, and with, other cultures. Much of such studies are conducted in the area of intercultural communication. The substance of these studies is usually drawn from current resources, pooling research methods from disciplines such as anthropology, psychology and sociology. Efforts at using more conventional rhetorical methods such as historical and textual investigation into the classical material have been sparse.<span style="color: red;">a</span> This is indeed a pity.</p><p>---------------</p><p><span style="color: red;">a</span> A through survey of speech journals resulted in the following findings: oliver, Robert T. "The Confucian Rhetorical Tradition in Korea During the Yi Dynasty," Q<u>uarterly Journal of Speech </u>(QJS). XLV:4, (Dec., 1959); "The Rhetorical Implication of Taoism," QJS. XLVII: 1, (Feb., 1961); "The Rhetorical Tradition in China: Confucius and Mencius," <u>Today's Speech</u>. XVII:1, (Feb., 1969); <u>Communication and Culture in Ancient India and China</u>. Syracuse: Syracuse University Press, 1971. Reynolds, Beatrice K. "Lao tzu: Persuasion through Inaction Non-Speaking," <u>Today's Speech</u>. XVII:1, (February, 1969). There are also four articles by Gerald M. Phillips published between 1957 and 1961, dealing basically with rhetoric of the Talmud, which appeared in <u>QJS</u> and <u>Speech Monograph</u>. </p><p>There have also been some s individual efforts in studying Japanese, Indian and African concepts and practices of rhetoric, such as Thomas Sloan on "Public</p><p><br /></p><p>End of Page 182</p><span><!--more--></span><p>Page 183</p><p>As our present is forged from our past, a comprehensive understanding of the past should prove to be crucial to the understanding of the present. studying more deeply the attitude toward, and the practice of, communication in ancient China should be helpful in shedding light on why the Chinese communicate the way they are.</p><p>This study of the Kuei Ku Tzu is one such attempt at "root digging" with the hope of enhancing our knowledge of the present.</p><p>If we view the Kuei Ku Tzu as a theory of persuasion, then the question is, how good a theory is it?--Can it help us understand what has happened in the past? Can it help us comprehend what is happening now? And, to what extent can this theory be applied? </p><p>The answer to these general questions can only be answered after more studies using the principles and methods expounded by Kuei Ku Tzu are done. However, from my personal experience, I feel confident that the Kuei Ku Tzu as a theory can contribute richly to our understanding of human communication in general.</p><p>In my capacity as a reader of Chinese history, which has recorded abundantly the intricate and complicated power-plays of the past, as a woman working in a large Chinese institute which is called a National University,</p><p><br /></p><p>End of Page 183</p><span><!--more--></span><p>Page 184</p><p>In my capacity as a reader of Chinese history, which has recorded abundantly the intricate and complicated power-plays of the past, as a woman working in a large Chinese institute which is called a National University, and as a graduate student in Communication observing political activities at all levels, I have become convinced that there are some aspects in us human beings that time seems to have been powerless to change significantly. Neither do differences in language, nationality, or even education affect them drastically.</p><p>Some of these "stable" elements include our need to communicate with each other, our tendency to be attracted to what pleases us and to avoid what we do not like, and, the presence and exchange of power inherent in all human interactions, including communication. Education, especially the promotion of rationality, may have tempered our intuitions and emotions somewhat. But, human beings, past or present, East or West, have inherited all these. These stable elements have made the continuation of civilization possible. They have also made human communication endlessly fascinating.</p><p>Perhaps because Kuei Ku Tzu has effectively addressed some of these traits, I find the Kuei Ku Tzu has increased my understanding and appreciation of Chinese political behavior, not only those recorded in history, but also those taking place currently in my various surroundings.</p><p><br /></p><p>End of Page 184</p><span><!--more--></span><p>Page 185</p><p>With my interest in international politics, I feel rather strongly that the Kuei Ku Tau may offer some insight into its dynamics, too.</p><p><br /></p><p style="text-align: center;">D. SUGGESTIONS FOR FURTHER RESEARCH</p><p><br /></p><p>This exploration of Kuei Ku Tzu's theory of persuasion opens up a few questions which are interesting and may be worthwhile to pursue.</p><p>First, how useful is this theory? The usefulness of a theory should be determined by how well it can explain the phenomenon which it is intended for, and how widely this theory can be applied. As I have suggested earlier in this chapter, its usefulness is yet to be established. More studies of application should be done.</p><p>Secondly, it must be pointed out, that the Kuei Ku Tzu is only one work in the vast collection of Chinese classics. other works, at least parts of some other works, must also contain some discussions on persuasion or other aspects of human communication. What do they say? How does the Kuei Ku Tzu stand in comparison with them?</p><p><br /></p><p>End of Page 185</p><span><!--more--></span><p>Page 186</p><p>In the Chinese vocabulary, in addition to shui說, which is most often rendered "persuasion", there are some other words also meaning communication with the intention to influence. For example, chien諌 "to admonish" and yu 諭"to order". How are they different from shui? Why is shui chosen above others to become the Chinese equivalent of "persuasion"? How do all these and others stand when compared with Kuei Ku Tzu's persuasion?</p><p>Studies in this direction may be crucial in establishing a more thorough and firm framework for any advanced inquiries into communication in China or intercultural communication with China.</p><p>Finally, in the process of my study, I inevitably searched for compatible concepts and ideas from my knowledge of Western civilization. for example, came rather negative The word "intrigue", to my attention, and I usually sensed a sentiment in connection with <u>Oxford English Dictionary</u> defines it as "to carry on underhand plotting or scheming; to employ secret influence for the accomplishment of designs." After studying the Kuei Ku Tzu and learning how this work was taken by some scholars, the distrusting sentiment associated with "intrigues" become understandable.. </p><p>In certain dealings, secrecy is desired. Yet, secrecy is often a source of uneasiness, anxiety, irritation and even anger and fear. How do these reactions</p><p><br /></p><p>End of Page 186</p><span><!--more--></span><p>Page 187</p><p>affect communication? Do we consider intrigue to be a form of communication? What are the differences between "secrecy", "confidentiality", and "privacy"? What roles do they play in persuasion and communication? If we cite Aristotle and define rhetoric as "the faculty of discovering in the particular case what are the available means of persuasion",<span style="color: red;">a</span> then, would these " available means" also include intrigue? These questions may lead to a separate set of discussions.</p><p>------------</p><p><span style="color: red;">a</span> Cooper, Lane (trans.) <u>The Rhetoric of Aristotle: An Expanded Translation with Supplementary Examples Students of Composition and Public Speaking</u>, Englewood cliffs: Prentice Hall, 1960, p.6. </p><p><br /></p><p>End of Page 187</p><span><!--more--></span><p>Page 188</p><p><br /></p><p><br /></p><p><br /></p>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-30928174253686253942022-04-02T03:23:00.009-07:002022-04-02T22:50:02.946-07:00KUEI-KU TZU(鬼谷子) Part IV--Chap. 3B<div style="text-align: right;"><div style="text-align: left;"><div style="text-align: center;">CHAPTER THREE(B)</div><div><br /></div><div style="text-align: center;">DISCUSSION<span style="text-align: left;"> </span></div><div style="text-align: center;"><a name='more'></a><div style="text-align: left;">Page 136</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>And, "there are methods appropriate to each situation. things change and evolve. Each has its characteristics. One should study the situation exhaustively and design accordingly" [F:1].</div><div><br /></div><div>Not only are there appropriate methods to each situation, but time is yet another crucial element that one must be alert to. "Gauge and calculate a proper timing, following what the convenience demands, and seek changes" [C:8]. "In order to be successful in carrying out a plan, the plan must match the calculation. The method, the calculation and the timing should all match" [H:15].</div><div><br /></div><div>Information about a given situation allows adjust to the situation. and all other moves, one to <u>Ch'ing</u> is <u>a priori</u> for planning including designing the verbal message that leads to successful persuasion.</div><div><br /></div><div>"First, one must figure out the feelings, then refine the language to make it elegant and well organized and then it can be presented for discussion" [G:11]. "Once I have grasped the feeling for the situation, I can begin to design the method. Thus, I can freely retreat or advance; I can liberally form the bond or dissolve it" [C:16]. And, conversely, "When the devised plan does not match [the will of the prince] properly, it is because there are things that I do not know" [C:11].</div><div><br /></div><div style="text-align: right;"><u>End of page 136</u></div></div></div><div style="text-align: center;"><span></span><br /></div><span><!--more--></span><div style="text-align: center;"><div>Page 137</div><div><br /></div><div style="text-align: left;">Not only does fundamental just as failures Kuei Ku Tzu repeatedly assert the importance of getting <u>ch'ing</u>, he provides just as many warnings of the grave consequences of failures in getting <u>ch'ing </u>properly. "Even if of he possesses the way of the ancient kings and the ability of the sages and the wise, he gets nowhere without figuring out the hidden feelings. This is the grand root of planning and the method of persuasion" (G:8). "If the gained information is not clear, the established foundation [for persuasion or decision making] will not be sound" [B:10]. "Without carefully weighing the power situation, he would not know how to address [properly] the strong and the weak, to tell apart the unimportant from the important. Without carefully figuring out the feelings of the princes, he would not know the dynamics of the invisible changes" [G:1]. And, most directly, "Actions taken without observing proper categorical types will be rejected. Persuading without getting the feeling for the situation will be condemned" [C:15].</div><div style="text-align: left;">Since getting <u>ch'ing</u> is so crucial a part of persuasion, one may want to know, more specifically, what it entails.</div><div style="text-align: left;">We have already seen that it is one and same time feeling/emotions, information and situation. Part of knowing the situation is knowing the appropriate method</div><div style="text-align: left;"><br /></div><div style="text-align: right;">End of Page 137</div><span><!--more--></span><div><div>Page 138</div><div><br /></div><div style="text-align: left;">and timing in dealing with it. But <u>ch'ing</u> is more than that. </div><div style="text-align: left;"><br /></div><div style="text-align: left;">Getting <u>ch'ing</u> is not just turning outwards to gather what there is to know in a situation and in other people. First of all, one should turn his perception apparatus inwards to examine himself. One should "be capable of self-evaluation, know his own intelligence, his own strength and weakness" [F:10]. Only when one has some knowledge of himself--his ability, his potential, his psychological make-up and so on, can he start to gather information about others. "The beginning of knowledge is the self. When I know myself, I can begin to know others. These mutual knowing accompany each other like the eyes of a flounder....Then, I can discern a person's speech without failure as a needle is attracted by a lodestone or as the tongue is attracted to roast ribs" [B:17].</div><div style="text-align: left;"><br /></div><div style="text-align: left;">Knowing the self and knowing others not only accompany each other, they complement each other "just as the<u> yin</u> and <u>yang</u> complement each other, and as the earth accompanies the heaven [B:19]. "If I cannot do this (i.e., the mutual knowing of self and others) skillfully, I would be lost [in feelings] and go astray from the Way" [B:21].</div><div style="text-align: left;"><br /></div><div style="text-align: left;">Not only should the persuader know his audience, his knowledge of the people that his audience is </div><div style="text-align: right;">End of Page 138</div><span><!--more--></span><div><div>Page 139</div><div><br /></div><div style="text-align: left;">associated with is also important. This is more than an assessment of the audience's power base, but sometimes it is a channel through which the persuader obtains further information. "If having moved him, I still cannot see any changes, then leave him alone, do not talk to him. Rather, talk with someone who knows him intimately and find out what he is comfortable with" [G:5].</div><div style="text-align: left;"><br /></div><div style="text-align: left;">Depending on the ultimate goal of persuasion, the persuader is required to assemble information that is commensurate to the task. If one is to manage the affairs of the world, "he should be able to watch for heavenly timing, scrutinize the topography of the land, the formation of strategic passes, the wealth of the people, the relations of the countries, and know which are friendly and trusted allies and which are hostile and distant enemies" [E:6]. If he is to be used to manage people, then, in addition to measuring his intelligence and ability, his talent and strength, one should "estimate his charismatic potential" [E:8].</div><div style="text-align: left;"><br /></div><div style="text-align: left;">The range of information covers the realm of heaven, earth and people. Timing is referred to as heavenly for two reasons. In the first place, obviously, time is a cosmological phenomenon. And, secondly, Kuei Ku Tzu suggests that one watch carefully "the changes of astrological phenomena to detect where good fortune and evil lie" [G:3]. When people hold the belief that the position</div><div><br /></div><div style="text-align: right;">End of Page 139</div><span><!--more--></span><div style="text-align: left;"><div style="text-align: center;">Page 140</div><div><br /></div><div>of stars influences the happenings on earth, and the moving of stars affects the fortunes of people, timing is indeed heavenly.</div><div><br /></div><div>Information such as the typography of the land, strategic passes, foreign relations, relative prosperity of the people, can be regarded as earthly matters.</div><div><br /></div><div>These two types of information, though important, did not occupy nearly as much of Kuel Ku Tzu's attention as the third kind--that of the people and human relationships.</div><div><br /></div><div>There are types of information which are easily seen and heard. But there is also information which does not meet the eye. And it is this latter that is the most demanding of the skill of the persuader. "There is a way to follow in planning, that is to pursue the course to find out the hidden information" [J:1).</div><div><br /></div><div>Hidden or not, information of the audience and the situation is essential to persuasion. And there are methods for gathering it. </div><div><br /></div></div></div></div></div></div></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div style="text-align: right;"><div style="text-align: left;"><div style="text-align: center;"><div><div><div style="text-align: left;"><div style="text-align: center;">2. <u>Methods of Gathering Ch'ing</u></div></div></div></div></div></div></div></blockquote></blockquote><div style="text-align: right;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div><br /></div><div>Generally, the instruments for gathering <u>ch'ing</u> are the mouth, the ears, the eyes and the heart. The ears are</div><div><br /></div><div style="text-align: right;">End of Page 140</div><span><!--more--></span><div style="text-align: center;"><div>Page 141</div><div><br /></div><div style="text-align: left;">there for listening. The eyes for observing. The heart for discerning. The mouth for expressing. "The mouth is the mechanism for holding back emotions and intentions. The ears and the eyes are the supporting mechanism of the heart for perceiving and discovering treachery and deviousness. Therefore, they should be employed harmo niously and used only when beneficial" [1:14].</div><div style="text-align: left;"><br /></div><div style="text-align: left;">What is visible is relatively easy to perceive and take note of; what is invisible is difficult to find out. To address this problem, Kuei Ku Tzu, on the one hand, stated the importance of being on guard concerning the genuine feelings: "He whose face shows no excitement over the beautiful or the ugly can be trusted with the ultimate information. He who can be trusted can be put to use. He who cannot be trusted will not be used by a planner" [J:22]. On the other hand, he proposed some specific methods of fishing for the hidden feelings.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">If done successfully, the hidden feelings will be manifested by the corresponding external expressions which can be observed. These external expressions are one's behavior, speech and silence. "Whatever changes occur in feelings within will have manifestations without. Therefore, I must always make references from the visible to the invisible. This is called fathoming the deep and detecting feelings" [G:6].</div><div style="text-align: left;"><br /></div><div style="text-align: right;">End of Page 141</div><div><span><!--more--></span></div></div><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;">Page 142</div><div><br /></div><div><u>Pai-ho</u>, <u>Fang-ying</u>, <u>Ch'uai</u> and <u>Mo</u> are some of the recommended methods of fathoming the deep and detecting feelings.</div><div><br /></div><div><u>Pai</u> is to speak. Ho is to be silent and let speak. However, when the task is to find out the hidden<u> ch'ing</u>, the act of <u>pai</u> is to stir him and to let him express him self. "slightly rejecting what he says, I prod him to respond in order to find out the truth" [A:3]. Language is used as a tool. "Using different symbols to find the one which his heart responds to, I would then perceive his feelings and then shepherd him" [B:6].</div><div><br /></div><div><u>Fan-ying</u>, translated "reflection and repetition", is used to understand the past and present, to understand other and the self, "when the principles of motion and stillness, substance and emptiness do not match the present situation, reflect upon the past to seek them" [B:2]. Because a person's behavior, including speech, accompanies his feelings, "I use <u>fan</u> (reflection) to seek his responses so as to observe what he rests upon" [B:15].</div><div><br /></div><div>These two sets of methods: capitalize on active listening, skillful probing and reflective empathy. But Kuei Ku Tzu went one step further. </div><div><br /></div><div>In the first chapter, <u>pai-ho</u>, Kuei Ku Tzu suggests, "To determine a person's strengths and weaknesses together with his real and unreal qualities, I should follow to detect his intentions and will" [A:3]. In another passage</div><span></span><div><br /></div><div style="text-align: center;"><div style="text-align: right;">End of Page 142</div><span><!--more--></span></div><div style="text-align: center;">Page 143</div><div style="text-align: center;"><div style="text-align: left;"><div>he writes, "[In order to know] whether to disagree or to agree, the first thing to do is to follow his intentions" [A:6]. This principle of "follow and detect" is given a much more elaborate development in later chapters:</div><div><br /></div></div></div></div></div></div></div></div></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div style="text-align: right;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;">To figure out [a person's feelings], I must approach him when he is greatly delighted and then push his desire to an extreme. When a person is possessed with desires, he cannot hide his real feelings. I must approach him when he is in great fear and push his fear and disgust to an extreme. When a person is possessed with fear and disgust, he cannot hide his real feelings. [G:4]</div></div></div></div></div></div></div></div></div></blockquote><div style="text-align: right;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div><br /></div><div>Once the hidden feeling is identified, Kuei Ku Tzu suggests one further device to make certain. This device is <u>mo</u>, "stroking". "Stroking is a method of figuring out" [H:1]. When done properly, "His internal feeling will surely correspond with some external signs. When there is such correspondence, some actions will surely follow" [H:2]. Stroking is part of the process of figuring out. Its goal is to ascertain surely the external manifestation of the hidden feelings. It is the final checking of the accuracy of<u> ch'ing</u> before taking action.</div><div><br /></div><div>There are various kinds of stroking that one can apply, and "if stroking is of the right kind, there will always be correspondence. If I stroke him with what is desired, there will always be successful persuasion" [H:18].</div><div><br /></div><div style="text-align: right;">End of Page 143</div><span><!--more--></span><div style="text-align: center;">Page 144</div><div style="text-align: left;"><div><br /></div><div>However, gathering <u>ch'ing</u> is not always easy. Actually, Kuei Ku Tzu recognized the difficulty and considered it "a path of lone travellers" [H:18]. He said, "These methods which the sage is singularly successful in using are accessible to everyone. Failure to use to use them successfully is due to impropriety in the use" [H:12]. And, again, "staying within the range of propriety is the most difficult in figuring out feelings" [G:9].</div><div><br /></div><div>Of course, this "range of propriety" is not merely the use of proper methods. It involves everything that Kuei Ku Tzu has stressed: timeliness, secrecy, resourcefulness and so on. More specifically, he suggested, "strive for acuity when listening, clarity when knowing, and the unexpected when speaking" [1:28].</div><div><br /></div><div>Listening is only one way to get <u>ch'ing</u>. As we have seen, there are some other ways. Regardless of what method is used, "My dealing with people is subtle. My perception of the situation is quick" (B:18]. And, most interestingly, he pointed out, <span><!--more--></span></div><div><br /></div></div></div></div></div></div></div></div></div></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div style="text-align: right;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;">Only a sage who understands the intricacy of things can manage the affairs of the world. Only he who is willing to exercise his mind and heart can trace things to their sources. Only he who can exhaust his heart to understand the circumstance can make a reputation. A talent short of excellence cannot resort to arms. Sincerity short of genuineness cannot be used to understand other people. [F:9]</div></div></div></div></div></div></div></div></div></div></blockquote><div style="text-align: right;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div><br /></div><div style="text-align: right;">End of Page 144</div><span><!--more--></span><div style="text-align: right;"><br /></div><div style="text-align: center;">Page 145</div><div style="text-align: center;"><br /></div><div style="text-align: left;"><div>Here is apparently an appeal to use heart and genuine empathy--almost an antithesis to the cold-blooded maneuvering that some of his methods may imply. But, we should also remember that Kuei Ku Tzu would not reject anything for the attainment of the set goal. "I am skillful in reversion and listening and will alternately use god-like or ghost-like methods to gain [the desired] information" [B:9]. Indeed, "nothing is too small when using the petty, and nothing is too big when using the great" [A:18]. And that goes for gathering <u>ch'ing</u>, too.</div><div><br /></div><div style="text-align: center;">C. FOUR SPECIFIC METHODS</div><div><br /></div><div>A great part of Kuei Ku Tzu has been devoted to discussion of the nature of persuasion and thegathering of <u>ch'ing</u>. Having understood these general and the basic ideas, we can now consider some specific methods in persuasion. Each of these methods addresses a unique purpose, implies the gathering of specific kinds of information and involves specific kinds of decision making. They can be seen as applications of the basic principles. Even though they are not exhaustive by any</div><div><br /></div><div style="text-align: center;">End of Page145</div><span><!--more--></span><div style="text-align: center;">Page 146</div><div style="text-align: left;"><div>means, they are useful in providing additional insights into Kuei Ku Tzu's persuasion.</div><div><br /></div><div style="text-align: center;">1. <u>Nei-chien: The Internal Bond</u></div><div><br /></div><div>In observing the intricate human relationship, Kuei Ku Tzu noticed the question of distance and intimacy. "In the affairs of the prince and his ministers..., sometimes distance does not preclude intimacy, and closeness does not preclude aloofness" [C:1]. What appears to be is not always what is. Physical proximity does not guarantee proximity of the spirit.</div><div><br /></div><div>The cause for such paradoxical existence is the substance of a relationship which Kuei Ku Tzu calls "the internal bond". "When the elements match, the foundation [of the bond] begins to form" [C:2]. Kuei Ku Tzu did not specify what these elements were. But he did say that "the bonds can be formed by virtue and morality, by friendship, by wealth or by lust" [C:3]. It is perhaps helpful to consider these "matching elements" in conjunction with "persuading the right person". For any per suasion to be possible, there ought to be something communicable between the parties involved. That something communicable may be well be what Kuei Ku Tzu would con-</div><div><br /></div><div style="text-align: center;">End of Page 146</div><div style="text-align: center;"><br /><span>Page 147</span></div><div style="text-align: center;"><br /></div><div style="text-align: center;"><div style="text-align: left;"><div>sider as the matching elements--something that the persuader can offer and that the persuadee can respond to. The forming of internal bond takes more than matching of elements. "When there is internal discord, do not take any action. Rather, gauge and calculate a proper timing, following what the convenience demands, and seek change" [C:8]. It takes keen perception of the <u>ch'ing</u> and proper adjustment. This explanation is followed by a brilliant analogy: "Building internal bonds by changing is like turning a key to find its point of contact" [C:8].<span style="color: red;">a</span></div><div><br /></div><div>All the effort of gathering <u>ch'ing</u> and adjusting is no more than searching for that point of contact. Only when that point is found is the timely turning of the key able to open the lock. Persuading a person is like opening the lock of his heart. The internal bond is the passage through which the key works. W 1912</div><div><br /></div><div>Brilliant as the analogy is, it has its limit. The key turning illustrates the basic function of an internal bond. But an internal bond has other qualities. "The bond becomes internalized because of the speech adopted. The strength of the bond comes from the strength of planning"</div><div>[C: 5].</div><div><br /></div><div><br /></div><div><br /></div><div>Apparently, once the internal bond is built, it can be internalized and</div><div>strengthened through planned speech--It takes persuasion to achieve persuasion.</div><div>A strong and internalized bond is invaluable. "In planning, the open approach is inferior to the concealed. </div><div><br /></div><div style="text-align: center;">End of Page 147<span><!--more--></span></div></div><span>Page 148</span></div><div style="text-align: center;"><span><br /></span></div><div style="text-align: center;"><span><div style="text-align: left;">The concealed is inferior to a firm bond without leakage" [J:18]. The benefit of having established such a bond is tremendous. "[Once the bond is formed], I can use my will freely. I can enter or exit at will; I can come or go as I wish; to serve or to be missed as I choose.... I come alone or go alone at will and no one can stop me" [C:4].</div></span><span><div style="text-align: left;"><br /></div><div style="text-align: left;">To establish such a bond requires one to make accurate assessment of his own standing in relation to ones he wants to persuade. Kuei Ku Tzu considered distance/closeness together with what appears to be and what actually is. "When the plan matches [the will] but there is no bond formed, the relationship will appear to be close on the surface but distant beneath the surface.... A distant but [actually] close relation is indicative of hidden affinities. A close but [actually] distant relation is indicative of discordance of wills" [C:12-13]. He also explores the cause of such phenomena: </div></span><span><div style="text-align: left;"><br /></div></span></div></div></div></div></div></div></div></div></div></div></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><span><div style="text-align: left;">Two persons of the same passion can be on close terms with each other because both are satisfied.</div></span></div></div></div></div></div></div></div></div></div></div></div></div><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><span><div style="text-align: left;">Two persons with the same desire can be distant from each other because there are discrepancies in their predicaments. </div></span></div></div></div></div></div></div></div></div></div></div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><span><div style="text-align: left;">Two persons with the same dislikings can be on close terms with each other because they suffer from the same predicament.</div></span></div></div></div></div></div></div></div></div></div></div></div></div><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><span><div style="text-align: left;">Two persons with the same dislikings can be distant from each other because there are discrepancies in their predicaments. [J:3-6]</div></span></div></div></div></div></div></div></div></div></div></div></div></div></blockquote><div style="text-align: right;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><span><div style="text-align: left;"><br /></div><div style="text-align: left;"><br /></div><div>End of Page148</div><span><!--more--></span><div><br /></div><div><div>Page 149</div><div><br /></div></div></span></div></div></div></div></div></div></div></div></div></div></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><span><div style="text-align: left;">He concludes, whatever causes mutual benefit will bring closeness. Whatever causes mutual injury will bring distance"[J:7]. </div></span></div></div></div></div></div></div></div></div></div></div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><span><div style="text-align: left;"><br /></div></span></div></div></div></div></div></div></div></div></div></div></div></div><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;">Related to the notion of distance/closeness is idea of the internal/external. Kuei Ku Tzu did not elaborate on how or when the line between the internal and the external is drawn. However, from consistent and strong emphasis on quick perceptions of <u>ch'in</u>g and judgment of appropriateness, we can rather safely suggest that it is a matter of perception and judgment. "When the people are orderly and tribute and wealth are coming in, I would establish bonds and seek the agreement internally. When the prince is unenlightened and incompetent, and his subordinates are unruly and unwary, even though bonded, I will turn against him" [C:20].</div></div></div></div></div></div></div></div></div></div></div></div></div><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><span><div style="text-align: left;"><br /></div></span></div></div></div></div></div></div></div></div></div></div></div></div><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><span><div style="text-align: left;">It is also a matter of a persuader's intention and his effort prompted by the intention. "If I desire to win accord, I work on what is internal. If I desire to detach myself, I work on what is external. To discern between the internal and external, I must understand how to calculate, . how to predict coming events and solve problems" [C:19].</div></span></div></div></div></div></div></div></div></div></div></div></div></div><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><span><div style="text-align: left;">Knowing how to discern the intricacy between closeness and distance, and knowing where one stands in relation to the persuadee is part of the persuasive method: "Where there is external affinity but internal disagreement, </div></span></div></div></div></div></div></div></div></div></div></div></div></div></blockquote><div style="text-align: right;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div><br /></div><div>End of Page 149<span><!--more--></span></div><div>Page 150</div><div><br /></div><div style="text-align: left;"><div> persuade from the internal. Where there is internal affinity but external disagreement, persuade from the external" [J:16]. </div><div>As in many other instances, Kuei Ku Tzu also warned us of the undesired results from failure to observe this rule: "He who belongs to the internal group but speaks like an outsider will be alienated; He who is an outsider but speaks involvingly will be endangered" [J:20].</div><div><br /></div><div>Establishing the proper internal bond requires one to discern a special kind of information, that of distance. Based on this, one can decide if he wants to move closer or to become more distant. Each movement has its consequence. Success leads one to the desired goal. Failure leads one to danger and disaster. </div><div><br /></div><div style="text-align: center;">2. Ti-hsi: Dealing with Fissures</div><div><br /></div><div>If we have followed our previous discussion carefully, we must have noticed that Kuei Ku Tzu frequently used natural phenomena. or tangible objects to explain his ideas. For instance, <u>pai-ho</u> finds analogy in the opening and closing of the mouth, <u>nei-chien</u>, the internal bonds is explained by the turning of a key to open a lock. He takes a natural phenomenon to explain the basic nature of </div><div><br /></div><div>End of Page 150</div></div><!--more-->Page 151</div><div style="text-align: left;"><div>the idea and then expands it further into the realm of persuasion and other aspects of political activity. In this section, we will see yet another such an idea--"dealing with fissures". </div><div><br /></div><div>In our surroundings, we do see pots break, trees fall and buildings collapse. There is nothing special about it as it is in the nature of things that "there is merger and separation in all events" [D:1], and that "through the merger and separation of things and events, the existence of fissures is inevitable" [D:10]. What is special about Kuei Ku Tzu's observation of this natural phenomenon is that he associates it with political institutions. Thus, a fissure on a pot and how it is dealt with offers insights into the nature of problems in a state and how the problems can be managed and with what implications.</div><div><br /></div><div>"A fissure (<u>hsi</u>) is a crack. A crack is a gully (<u>chien</u>). A gully is capable of developing into a large chasm" [D:3], and, "starting with [a fissure] the size of the tip of autumn down, I can shake the very foundation of Mt. Tai" [D:6].</div><div><br /></div><div>The beginning of any fissure, or any troubles, is always very small, and always gives out some clues. Kuei Ku Tzu called them "premonitions". When such signs are perceived, one can decide what to do about it. "I can deal with it by filling it. I can remove it from its</div><div><br /></div><div>End of Page151</div><div><span><!--more--></span><span><br /></span></div><div><span>Page 152</span></div><div><br /></div><div><div>external causes. I can pacify it. I can conceal it. Or, I can take possession of it" [D14]. </div><div><br /></div><div>The first two methods appear to be proper enough in the handling of utensils as well as in the affairs of a state. The rest seems to apply more fittingly in political situations. "If the world can still be managed, he mends it by filling the fissures. If the world is beyond managing, his method is to take possession of it" [D:8].</div><div><br /></div><div>Kuei Ku Tzu gives some examples of signs of fissures in a state such as constant warfare which forced families to break up and disperse, constant betrayers and rebellion and so on. [D:7] However, more interesting to note is that "A fissure [which allows one to deal with is an application of method" [D:7]. </div><div><br /></div><div>The fissures inevitably exist, but it does not mean that they all naturally exist. Kuei Ku Tzu did not elaborate any further on this. But it is not too difficult to suspect that he would not be opposed to inflicting some fissures as part of the plan to achieve a greater goal.</div><div><br /></div><div style="text-align: center;">3. <u>Fei-ch'ien and Wu-ho</u></div><div><br /></div><div>Chapter Five, <u>Fei-ch'ien</u> and Chapter Six, <u>Wu-ho</u> are relatively short. Because they address two sides of an</div><div><br /></div><div>End of Page152</div><span><!--more--></span><span><!--more--></span><div><div style="text-align: center;">Page 153</div><div>issue--fai-chien on how to attract talent and <u>wu-ho</u> on deciding who to devote talent to, they are discussed together in this unit. They both are built upon comprehensive information one must gather about the person in question in the context of the situation in question. When one has adequate grasp of the people and the situation, he can begin to apply these methods.</div><div><br /></div><div>The purpose of <u>fei-ch'ien</u> is "to attract talents from far and near" [E:1]. The procedure to achieve this goal involves first "weighing people's power " and measuring their potential [E:1]. When the person is judged valuable and to be attracted, then, "employ the expression to which he is most vulnerable of being hooked and manacled, then make him fly and manacle him" [E:3].</div><div><br /></div><div>This is the essence of<u> fei-ch'ien</u>. "The speech which hooks and manacles is the speech which persuades" [E:3]. The speaker aims at "making him fly with color and then manacling him, hooking him by what he likes" [E:7].</div><div><br /></div><div>T'ao Hung-ch'ing in his annotation differentiated between manacling by making fly (f<u>ei</u>) and by hooking (<u>kuo</u>). "Gaining <u>ch'in</u>g (a feel a for the situation) by seeking a response internally is called "hooking". Gaining <u>ch'ing</u> by making a reputation for him externally is called "making fly". Once I have got the <u>ch'ing</u>, I should manacle and hold him so that he cannot slip away or shift his position" [E:3, note b].</div><div><br /></div><div>End of Page 153</div></div><span><!--more--></span><div style="text-align: center;">Page 154</div><div style="text-align: left;"><br /></div><div style="text-align: left;">We have already seen "gaining <u>ch'ing</u> by seeking responses internally" in the previous section. But "making reputation externally" for him is yet another method of gathering <u>ch'ing</u> and at the same time a method of persuasion!</div><div style="text-align: left;"><br /></div><div style="text-align: left;">The inclination of the subject's talent may be tested by what his heart responds to. But if all methods fail to produce any result, and if the person <u>is</u> deemed desirable, Kuei Ku Tzu's recommendation is to get control of him by any means and try him out: "He who is unaffected by these [methods] perhaps could be summoned first, then he may be burdened [with heavy responsibilities]. or he should first be burdened and then faulted. The heavy burden may destroy him. Or the attempt to destroy him may become his [testing] burden" [E:4].</div><div style="text-align: left;"><br /></div><div style="text-align: left;">An unduly heavy burden may destroy a mediocre talent, but it can also reveal or make a great talent. Kuei Ku Tzu may be well aware of the fact that some people thrive on challenge. Their potential is best fulfilled when challenged severely. "[P]ut him in a pivotal and critical position. Sometimes anticipate his actions, sometimes follow his actions. Matched with manacling and moderated with discretion, this is the sequel of making fly and manacling" [E:9]. </div><div style="text-align: left;"><br /></div><div style="text-align: left;">If responsibility and challenge alone are not sufficient to attract the continued service of the talent,</div><div style="text-align: left;"><br /></div><div style="text-align: left;">End of Page 154</div></div><span><!--more--></span><div style="text-align: left;">Page 155</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>"manacling" suggests a binding force which would not allow him to quit ansily. Kuei Ku Tzu again did not elaborate what constitute the real manacling power within the manacling speech. This, perhaps, is meant to be left to the discretion of the persuader.</div><div><br /></div><div>The result of successful application of <u>fei-ch'ien</u> is "to go forward empty handed yet come back with something substantial. If I hold him without losing him, I can explore thoroughly the meaning of his speech" [E:10].</div><div><br /></div><div>The first part is clearly an elaboration on a previous notion that to persuade is to gain something from the person persuaded. It demonstrates the utility of achieved persuasive skill. The second part is also interesting, but for a different reason. "I can explore thoroughly the meaning of his speech " indicates that <u>fei-ch'ien</u> as a method of persuasion, not only for inducing talents to service, but for understanding, also.</div><div><br /></div><div><u>Wu-ho</u> (disagreement and agreement) is useful in situations when one must decide whom to pledge allegiance among contending rivals. This is perhaps one major limitation that even a most resourceful persuader will have to be subject to. "He who can accomplish great deeds and whose plan matches mine will be my master. When my plan finds agreement with this person, it will go against another. It cannot [completely] please two parties at the same time. </div><div><br /></div><div><br /></div><div>End of Page 155</div><span><!--more--></span><div>Page 156</div><div><br /></div><div><div>In such critical moments, assessment of the situation and the potential master is all the more important. In addition to the ordinary methods of gathering <u>ch'ing</u>, <u>wu-ho</u> is one more method which Kuei Ku Tzu offers: "In the past, he who was skillful at deciding against whom to turn, and to whom to turn, assisted in the affairs of the world. He was able to contain the feuding princes within the ground of agreement and disagreement so that he could turn around at will and finally seek his ground of agreement" [F:7].</div><div><br /></div><div>This passage may seem to be rather confusing without proper explanation. And Kuei Ku Tzu did provide us with examples of <u>Yi</u> <u>Yi</u>n, who assisted T'ang in establishing the Shang Dynasty and Lu Shang, who assisted King Wen in building the Chou Dynasty.</div><div><br /></div><div>They both identified the right master to serve. But the decision came only after skillful <u>wu-ho</u>. Yi Yin "went to T'ang three times and to Chieh (the last ruler of the Hsia Dynasty) five times, without making clear his decision", while Lu Shang "went to King Wen three times, and to the remnant of the Shang three times without making clear his decision" [F:8].</div><div><br /></div><div>T'ang was feuding with Chieh, and King Wen was feuding with the remnant of the Shang. In their coming and going between these feuding princes, they gathered <u>ch'ing</u>, and "found out for sure the manacle of the heavenly</div><div><br /></div><div>End of Page 156</div></div><span><!--more--></span><div>Page 157</div><div><div>mandate. Only then could they finally give their allegiance without hesitation" [F:8]. </div><div><br /></div><div>It may be worthwhile to point out that obeying the heavenly mandate (<u>t'ien-ming</u>) has been a fundamental concept in Chinese thinking from the very earliest times. This is the ultimate form of <u>ch'ing</u>, and requires the highest skill in its acquisition.</div><div><br /></div><div style="text-align: center;">D. CHUEH: DECIDING</div><div><br /></div><div>If we re-examine quickly the titles of the preceding ten chapters in terms of their specific functions, we find that seven of them, <u>Pai-ho</u>, <u>fan-ying</u>, <u>nei-chien</u>, <u>fei ch'ien</u>, <u>wu-ho</u>, <u>ch'uai </u>and <u>mo</u>, are methods in gathering <u>ch'ing</u>. <u>Ch'üan</u> is to weigh and to assess, <u>mou</u> is to make plans. If the chapter titles are indicative of the author's intentions and thoughts, we can sense a sort of progression: knowing the person, knowing the situation, evaluate this information, make plans accordingly, and, finally, decision point--<u>chüeh</u>. Chapter Eleven is devoted exclusively to making decisions. </div><div><br /></div><div>It is not surprising that this chapter is rather short. What may be lengthy and time consuming is in the preparation, in the gathering of <u>ch'ing</u> and the planning.</div><div><br /></div><div>End of Page157</div><span><!--more--></span><div>Page 158</div><div><div>The act of deciding is only momentary. Briefly but concisely, Kuei Ku Tzu addressed three issues in decision making.</div><div><br /></div><div>First, he called to our attention the ontological nature of decisions: "Decisions are called for when there is doubt....A good decision maker is consummate in luring the information so that in the end he would have no doubt nor bias" [K:1]. If there is no doubt or uncertainties, there is no need to make decisions. Making decisions requires information. And the result of good decision making is the reduction, or elimination of doubts.</div><div><br /></div><div>Secondly, he reminded us of the utility of decision making. "A good decision reaps benefit; A bad decision courts disaster" [K:1]. Everyone would want to gain benefit and avoid disaster. However, Kuei Ku Tzu was mindful to reiterate this crucial point. He went further with his explanation: "If a beneficial situation is removed of its benefit, leave it alone....If a situation seems beneficial and benevolent but comes under the disguise of evil, leave it alone" [K:2], and, conversely, "some decisions cause loss of benefits, some cause harmful detachment. These are caused by failures in decision making". [K: 3]. </div><div><br /></div><div>Finally, Kuei Ku Tzu provided us with some guidelines to aid in making decisions:</div><div><br /></div><div>End of Page 158</div><span><!--more--></span><div><br /></div><div>Page 159</div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div><p> </p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div><div><div><div style="text-align: left;">Review past experiences, infer to things to come, confer with common sense. If all three concur, then decide for it. </div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></blockquote>If the matter concerns high ranking officials and that it is lofty and may bring good reputation, then decide for it.<p style="text-align: left;"> If the matter does not require much effort and can succeed easily, then decide for it.</p></blockquote><div style="text-align: right;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div><div><div><div>If the matter requires dangerous work but cannot be spared, then decide for it. </div><div>If the matter aims at ridding of troubles, then decide for it.</div><div>If the matter aims at bringing fortune, then decide for it. [K: 6]</div><div><br /></div><div>These are examples of decisions which would bring benefit and reducing the undesired elements.</div><div><br /></div><div>At this stage, decisions are only for or against the particular plan.</div><div>A yes or no vote. Simple enough.</div><div>The beginning was also simple. There were <u>yin</u> and <u>yang</u>, <u>pai</u> and <u>ho</u>. Through the interaction of <u>yin </u>and <u>yang</u>, pai and <u>ho</u>, we have the myriad of situations to deal with. After going through the entire process of acquiring information, assessing it and construing the plan, we are again at a "simple" point.</div><div><br /></div><div>End of Page 159</div><span><!--more--></span><div><br /></div><div><br /></div></div></div></div></div></div></div></div></div></div></div></div><span></span></div></div></div></div></div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-37225753247249550962022-04-01T04:13:00.015-07:002022-04-02T01:56:47.859-07:00KUEI-KU TZU(鬼谷子) Part IV--Chap. 3A<p> Page 110</p><div style="text-align: right;"><div style="text-align: left;"><div style="text-align: center;">CHAPTER THREE(A)</div><div><br /></div><div style="text-align: center;">DISCUSSION</div><div><br /></div><div>The entire book of <u>Kuei Ku Tzu</u> is composed of straightforward exposition devoid of practical examples. Although each of the twelve translated chapters bears a distinctive title, it would be misleading to assume that each of the chapters is devoted exclusively to the topic so indicated. Rather, the material can be seen to be arranged in a spiral manner: some essential and basic concepts appear over and over again in each chapter. But each chapter still contains something specific, something special. the title. And that unique content is usually reflected in this title.</div><div><br /></div><div>One problem with this pattern of "spiral presentation" is that it cannot easily be sectioned neatly into topics, as we are accustomed to do under a typical linear pattern of thinking and organization. The advantage however, is also apparent. By restating the basic concepts in each chapter, one gets the impression that these essential aspects are omnipresent. And because each</div><div><br /></div><div><br /></div></div><div style="text-align: left;"><br /></div><div><u>End of Page 110</u></div></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: right;"><div><div style="text-align: left;">Page 111</div></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>of the specific and special topics is embedded in these basic concepts, one has the profit of comprehending them in context and therefore gains a somewhat organic picture of persuasion.</div><div><br /></div><div>These recurrent and essential themes include some aspects of the nature of persuasion such as getting the <u>ch'ing </u>(situation/feeling), secrecy, the importance of appropriateness and the qualities of an ideal persuader. </div><div><br /></div><div>The specific topics are much more varied: Chapter One, <u>Pai-ho</u> deals with the nature of persuasion. Two, <u>Fan-ying</u> discusses the basis of interaction. These two, combined, can be considered as a unit on the philosophy of persuasion. </div><div><br /></div><div>Chapter Three, <u>Nei-chien</u>, "The Internal Bond" addresses the importance of rapport building. ", Chapter Four, <u>Ti-hsi</u>, "Dealing with Fissures", offers some principle for action. Chapter Five, <u>Fei-ch'ien</u>, "Making Fly and Manacling", gives specific advice on recruiting and retaining the desired talents. Chapter Six, <u>Wu-ho</u>, "Disagreement and Agreement", is a practical guide for finding the right person to work for.</div><div><br /></div><div>Chapter Seven and Eight, <u>Ch'uai</u> and <u>Mo</u>, which means "Figuring out" and "stroking" respectively, emphasize methods of gaining the needed information in any given persuasive situation.</div><div><br /></div><div><br /></div></div><div><u>End of Page 111</u></div></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: right;"><div><div style="text-align: left;">Page 112</div></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>Chapter Nine, <u>Ch'uan</u>, "Weighing", and Chapter Ten, <u>Mou</u>, "Planning", can be seen as a unit on further assessment of the information gained through methods discussed previously. Chapter Eleven, <u>Chueh</u>, "Deciding", briefly lays down some guidelines for decision-making. In a</div><div>sense, these three chapters form a sequel on decision making which follow the preparatory work of the previous chapters. </div><div>Chapter Twelve, <u>Fu-yen</u>, being rather unique in both its structure and content, can be regarded as a unit in itself. <u>Fu-yen</u> actually means "Effective Speech". But its content is mostly a reiteration of the fundamental principles, a summary of Kuei Ku Tzu's perspectives.</div><div><br /></div><div>Part III, which is not translated and is considered an addition of the late Han period, deals basically with the cultivation and nourishment of the persuaders.</div><div><br /></div><div>In this chapter, I plan first to discuss the general and recurrent themes and then to proceed to the more and pecific topics.</div><div><br /></div><div><br /></div></div><div><u>End of Page 112</u></div></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: right;"><div><div style="text-align: left;">Page 113</div></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>A. THE NATURE OF PERSUASION ACCORDING TO KUEI KU TZU</div><div><br /></div><div>The binary concept of <u>yin-yang </u>and their mutual relationship was originally recorded in <u>I-Ching易經</u>(The Book of Changes), and was basic in philosophical Taoism. But it should be said that the notion of <u>yin-yang</u> also affected to some degree all schools of Chinese thought. <u>Kuei Ku Tzu</u> was no exception. In this section, we shall see how he built his theory of persuasion upon the <u>yin-yang</u> relationship.</div><div><br /></div><div>In Taoism, <u>tao</u> is the principle behind the creation of everything. It is in itself "a unity of two opposites, the <u>yin</u> and <u>yang</u>, the feminine force and the masculine force." And, </div><div><br /></div></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div style="text-align: right;"><div style="text-align: left;"><div style="text-align: left;"><u>Yin</u> can be identified with the negative, the potential, and the preservative while <u>yang</u> can be identified with the positive, the actual, the objective and the creative. ...<u>Yin</u> represents <u>Tao</u> as an inexhaustible source from which every form of energy or activity is derived, whereas <u>yang</u> represents <u>Tao</u> as a form of activity which is ever creative, but which has a beginning and an ending and therefore remains ex-haustible. When the <u>yang</u> force exhausts itself, it will fade into <u>yin</u>; but when <u>yin</u></div></div></div></blockquote><div style="text-align: right;"><div style="text-align: left;"><div><br /></div><div><br /></div></div><div><u>End of Page 113</u></div></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: right;"><div><div style="text-align: left;">Page 114</div></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>dominates, there is then great promise of <u>yang</u> activity, <span style="color: red;">a</span></div><div><br /></div><div>1. The Nature of Persuasion</div><div><br /></div><div><u>Kuei Ku Tzu</u> recognizes that everything under heaven is either <u>yin</u> or <u>yang</u>, and his conception of <u>yin-yang</u> is consistent with the Taoist:</div><div><br /></div></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div>When <u>yang</u> moves, <u>yin</u> stops and becomes concealed.</div></div></div><div style="text-align: left;"><div style="text-align: left;"><div>When <u>yang</u> comes out, <u>yin</u> hides and retires.</div></div></div><div style="text-align: left;"><div style="text-align: left;"><div>Yang eventually ends up in <u>yin</u>, </div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div><u>Yin</u> eventually returns to<u> yang</u>.</div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div>When moves with <u>yang</u>, virtue is generated. </div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div>When one silences with <u>yin</u>, forms are </div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div>accomplished. </div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div>Starting from <u>yang</u> to seek <u>yin</u> is to enfold with virtue. </div></div></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div style="text-align: left;"><div style="text-align: left;"><div>Starting from <u>yin</u> to seek <u>yang</u> is to exert force. [A:19]<span style="color: red;">b</span></div></div></div></blockquote><div style="text-align: right;"><div style="text-align: left;"><div><br /></div><div><u>yin</u> and <u>yang</u> are perpetually interacting, causing</div><div>nfinite changes. Nothing stays static. Because, and</div><div>-------------</div><div><span style="color: red;">a</span> Cheng, Chung-ying, "Chinese Philosophy: A Characterization", in Arne Naess and Alastair Hanny (eds.) <u>Invitation to Chinese Philosophy</u>, Oslo: Universitetsforlaget, 1972. P. 150.</div><div><br /></div><div><span style="color: red;">b</span> In this chapter, unless otherwise noted, quotations followed by brackets are taken from my own translation of <u>Kuei Ku Tzu</u> in Chapter Two. The letters indicate the chapters, the numbers, passages.</div><div><br /></div><div><br /></div></div><div><u>End of Page 114</u></div></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: right;"><div><div style="text-align: left;">Page 115</div></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>only because, things do change constantly, are there opportunities for persuasion. Persuasion is only one element in an intricate chain of changes. It comes into being because there are happenings before it, and it will cause something else to follow: "Changes breed events; events breed plans; plans breed strategies; strategies breed discussions; discussions breed persuasion; persuasions breed advances; advances generate retreats; and retreats breed check on events" [J:9].</div><div><br /></div><div>Another pair of ideas accompanying the <u>yin-yang</u> duality is <u>pai-ho.</u> Pai is "to move", "to prod", to open". Ho is "to cease", "to silence", "to close". They are "the way of heaven and earth. They change the balance of <u>yin</u> and <u>yang.</u> ... [They] " are the great transforming movements of the Way and the changing force in persuasion" [A: 10,11].</div><div><br /></div><div>This is a crucial leap from the Taoist conception of the universe to the Tzung-heng conception of persuasion. While <u>yin</u> and <u>yang</u> are latent in every state of affairs, <u>pai </u>and <u>ho</u> are the moving forces which cause the changes of <u>yin-yang</u>. "The four seasons open and close, thus transforming the vertical and horizontal relationships of all things" [A:10].</div><div><br /></div><div>The term "vertical and horizontal", Tzung-heng in Chinese, appeared in the text for the first time here. Again, they do not simply mean the state of things, but</div><div><br /></div><div><br /></div></div><div><u>End of Page 115</u></div></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: right;"><u><br /></u></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div style="text-align: left;"><span style="text-align: left;">Page 116</span></div></blockquote><p>the movement also. In Chinese, <u>tzung-heng</u> as a phrase also means moving about freely without opposition, i.e., invincibly. In T'ao Hung-c'hing's terms, horizontal movements build up, resulting in the construction and growth of things. Vertical movements pull down, resulting in the destruction and diminution of things. <u>Tzung-heng</u> is often combined with <u>pai-ho</u> in Chinese idiom to mean suave and ingenious persuasion or skillful dealing of things and people. From these concepts the Tzung-heng school may have derived its name.<span style="color: red;">a</span>. </p><p>When it comes to speech, most immediately, there is a concern for the mechanism of utterance--the mouth. "The mouth is the doorway of the heart. ...Through this doorway, one's will, intentions, delights, desires, thoughts, worries, wisdom and plans go in and out. This doorway, therefore, should be carefully guarded and moderated by [the uses of] <u>pai-ho</u>" [A:12].</p><p>These words alert one to the importance of being cautious in speaking. Furthermore, "Ancient people had</p><p>-------------</p><p><span style="color: red;">a </span>A more popular version on the origin of the "Tzung-heng" School has to do with Su Ch'in and Chang I's persuasive activities. Towards the end of the Warring States Period, only seven states remained. Ch'in was a rising power from the West and was threatening the other six states. Su Ch'in persuaded the princes to cooperate with ch'u in the South to form a sort of North-South, the vertical, alliance to fight against Ch'in. Chang I, on the other hand, persuaded the princes to cooperate with Ch'in and formed seperate East-West, the horizontal, alliances. For the relative positions of these seven states, consult the map in appendix B.</p><p><br /></p><p><br /></p><p style="text-align: right;"><u> <span style="text-align: right;">End of Page 116</span></u></p><div><u style="text-align: right;"><br /></u></div><div><u style="text-align: right;"><br /></u></div><div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div>Page 117</div></blockquote><p>the saying: The mouth can eat but cannot talk,' because there are taboos in the use of language. They said, human mouth can melt gold, because the message can be distorted" [I:18]. Speaking is exposing oneself and one must be on guard as to what one exposes and how."<u>Pai</u> is to open, is speaking, and is <u>yang</u>. Ho is to close, is silence and is yin" [A:13]. Thus is the basic relationship between <u>pai-ho</u>, <u>yin-yang</u> and speech.</p><p>Speech, like other phenomena in the universe, is inclined either toward <u>yin</u> or <u>yang</u>. So are people. Just as in contemporary English, we say some people are more open, some more closed; some more broad-minded, some rather selfish, Kuei Ku Tzu also took note of people's characters and used <u>yin-yang</u> terms to describe them. When speaking, one should choose appropriate types of expression to match certain types of people. </p><p>"When speaking with those who are <u>yang</u>, use lofty and sublime language. When speaking with those who are <u>yin</u>, use petty and restricted language. Use the base to deal with the petty use the sublime to deal with the great" [A:18]. </p><p>This notion of "matching speech with people" is reminiscent of Donald Bryant's "rhetorical function is the function of adjusting ideas to people and of people to</p><p><br /></p><p><br /></p><p style="text-align: right;"><u> End of Page 117</u></p></div><div><u><br /></u></div><div><u><br /></u></div><div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div>Page 118</div></blockquote><p>ideas", <span style="color: red;">a</span> A basic tenet in Kuei Ku Tzu's persuasion is similar. </p><p>Since <u>yang </u>is exhaustible, the process from <u>yang</u> to <u>yin</u> is naturally exhaustive. <u>Yin</u> is inexhaustible. But the process from <u>yin</u> to <u>yang</u>, from the potential to some thing, requires the exertion of energy. When human effort is involved, the process can be considered artificial.</p><p>The <u>yin-yang</u> dialectic is also used in terms of differentiating positions. <u>Yang</u> is heaven, <u>yin</u>, earth. <u>Yang</u> is high, <u>yin</u> low. When applied to socio-political structure, those high in the hierarchy are<u> yan</u>g, those low are <u>yin</u>. As the process from <u>yang</u> to <u>yin</u> is natural, so is the communication from the high ranking to the low. And as the process from <u>yin</u> to <u>yang</u> is artificial, the communication from the low to the high requires effort.</p><p>The kind of persuasion Kuei Ku Tzu deals with is the latter type--from <u>yin</u> toseek <u>yang</u>, a disturbance in the natural process. Yet, in disturbing the natural process, it is all the more important to note the balance and harmony of <u>yin-yang</u>. "When <u>yin</u> and <u>yang</u> are balanced harmoniously, the beginning and the end are justified" [A:14], and, "...in all cases, matters are to be guided by <u>yin-yang</u>" [A:18].</p><p>---------------</p><p><span style="color: red;">a</span> Donald C. Bryant, "Rhetoric: Its Functions and Scope," in <u>Quarterly Journal of Speech</u>, XXXIX:4, 401-424.</p><p><br /></p><p style="text-align: right;"><u> End of Page 118</u></p></div><div><u><br /></u></div><div><u><br /></u></div><div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div>Page 119</div></blockquote><p>Because <u>yin</u> is inexhaustible, there is no limit to what it is capable of. When coming from yin to seek <u>yang</u>, everything is possible. "...There is nothing which cannot be brought out, nothing which cannot be penetrated and nothing which is impossible. ...Nothing is too small when using the petty. Nothing is too big when using the great" [A:18].</p><p>When it comes to persuasion proper, <u>Kuei Ku Tz</u>u also offered some interesting insights: "To persuade is to please. To please is to gain something from the person [to be persuaded]" [I:1].</p><p>In Chinese, the word in question is "說 " which can be read in one of three ways: <u>shuo</u> is "to speak", <u>shuei</u> is "to persuade", and <u>yueh</u> is "to please". Although in modern writing, a different word悅 , read <u>yueh</u> is used exclusively to mean "be pleased", in old texts, the two meanings are both served by the same character. <span style="color: red;">a</span> This point is also observed in <u>The Literary Mind and the Carving of Dragons </u>文心雕龍(ca. A.D.500): "The character <u>shuo</u> ,"to speak" or "to discuss", has the sense or meaning of <u>yueh,</u> "to please". And as <u>tui</u> 兌, "to</p><p>----------</p><p><span style="color: red;">a</span> According to Bernhard Karlgren's reconstruction of ancient Chinese phonetics, <u>shuo</u> was read as *'<u>siwat</u>, <u>shuei </u>as <u>'siwad</u>, and <u>yueh</u> as *<u>diwat</u>. The realtionship among these three words apparently is cognate. See Bernhard Karlgren, <u>Grammata Serica: Analytic Dictionary of Chinese and Sino-Japanese</u>, Taipei: Cheng-wen Publishing Co., 1966, (rpt. of 1923 ed.). p. 209.</p><p><br /></p><p style="text-align: right;"><u> End of Page 119</u></p></div><div><u><br /></u></div><div><u><br /></u></div><div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div>Page 120</div></blockquote><p>please", is a mouth and tongue, [according to "<u>Shuo</u>-<u>kua</u>" in the <u>Book of Changes</u>], then the way to please is by means of one's words.<span style="color: red;">a</span></p><p>Vincent Shih, who translated and annotated this work, elaborated this point further:</p></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div><p style="text-align: left;">The character <u>shuo</u> is composed of two elements: <u>yen</u> (to speak) on the left, and <u>tui</u> (to please) on the right. Hence <u>shuo</u> has two senses: to speak or to please. Later, the <u>yen</u> radical is replaced by a heart radical, when it is taken to mean "to please" and is pronounced <u>yueh</u>. But the original form persists, though its pronunciation is identical with <u>yueh</u>, when it means to please. <span style="color: red;">b</span></p></div></blockquote><div><p>It is interesting to speculate upon the manifestations of one single word and their relationships. To speak is to persuade. To persuade is to please. To speak is to please. To please is to persuade. To please is to speak. To persuade is to speak. </p><p>The totality of these impressions may summarize the Chinese perception in regard to speaking and persuading. Perhaps it is also partly responsible for an overriding suspicion towards people who speak too much or who demonstrate excessive friendliness.</p><p>---------------</p><p><span style="color: red;">a</span> Vincent Yu-chung Shih, (trans.) <u>The literary Mind and the Carving of Dragon</u>, Taipei: Cheng-chung Book Co., 1971, pp.144-5.</p><p><span style="color: red;">b</span> Ibid., p.149.</p><p><br /></p><p style="text-align: right;"><u> End of Page 120</u></p></div><div><u><br /></u></div><div><u><br /></u></div><div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div>Page 121</div></blockquote><p>But Kuei Ku Tzu went one step further. He specifically stated the utility of persuasion and that is "to gain something." This appears to be a rather bold statement, even though there is some validity and truth to it. No matter how we put it, persuasion is aimed at inducing the other person to grant consent or cooperation to our proposal. Is not consent or cooperation "something"?</p><p>Bearing in mind the organic conceptualization of speaking-persuading-pleasing, we are further advised to be selective of whom to persuade. "...I must choose a person who is communicable with me and persuade him...." [H:14]. "In order to be listened to, I must find some agreement in the feelings of the person I intend to persuade. He who agrees in feelings would listen" [H:16]. </p><p>Kuei Ku Tzu then provides a series of elegant analogies to illuminate: </p></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><p style="text-align: left;">Things of similar nature tend to attract each other. When making fire from wood, it is the drier wood which catches fire first. When pouring water to the ground, it is the wet area that absorbs the water first. This illustrate how things of similar nature attract and respond to each other. Other situations are like this, too. [H:17] </p></blockquote></blockquote><div><p>Not only should one choose the right audience, but he should avoid the unsuitable ones:</p><p><br /></p><p style="text-align: right;"><u> End of Page 121</u></p></div><div><u><br /></u></div><div><u><br /></u></div><div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div>Page 122</div></blockquote></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div><p style="text-align: left;">He who has no eyes should not be shown the five colors. He who has no ears should not be given the musical tones. He who cannot be persuaded is such because he is not open to change. He who cannot accept persuasion is such because he has no capacity to accept it. When communication is not possible, sages would not be bothered to deal with it [I:16-17].</p></div></blockquote></blockquote><div><p>Persuasion is an effort at interfering with the natural process with the purpose of gaining something from the audience. Since not everyone can be persuaded, a persuader needs to be careful in selecting his audience.</p><p><br /></p><p style="text-align: center;">2. On Silence and Secrecy</p><p>Since silence is <u>yin</u> in nature and Kuei Ku Tzu's persuasion is starting from <u>yin</u> to seek <u>yang</u>, some significant consideration must be given to silence. </p><p>silence is the absence of speech. But it is far from being static and stale. On the contrary, just like <u>yin</u>, it entails tremendous potential which can be transformed into forms. Silence is the result of <u>ho</u>, the withholding of speeh. But it is far from being unable to speak. On the contrary, silence entails some positive functions. Firstly, it is a tactic in interaction, a method which causes the other side to expose itself. "If I keep </p><p><br /></p><p style="text-align: right;"><u> End of Page 122</u></p></div><div><u><br /></u></div><div><u><br /></u></div><div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div>Page 123</div></blockquote><p>silent so that he will open up, I may thus gain advantage [in approaching him]" [A:3). "When a person speaks, he is on the move. When I listen silently, I am still. Following the spoken words, I listen to his statements" [B:3]. Strategically, the person who is on the move is vulnerable--he is being exposed and examined while the person who is still is preserving his energy and building his potential for action.</p><p>Furthermore, "When he keeps silent and no analogy can be found, then I change accordingly" [B:6]. Thus, silence is the result of successful guarding of the passage through which he reveals his feelings and desires. If I need these information, I am powerless in the face of his silence. If I am persistent in my pursuit, I must think of alternative ways to approach him. The one who is silent has the actual power to direct and to lead the interaction.</p><p>Besides, silence is a way of protecting oneself, especially when there is disagreement which is a possible source of conflict and animosity. "I close and conceal myself because there are differences in our true feelings" [A:4]. It is a posture in preparation of action. "To listen, I must first be silent. To expand, I must first withdraw. To ascend, I must first humble myself"[B:12].</p><p><br /></p><p style="text-align: right;"><u> End of Page 123</u></p></div><div><u><br /></u></div><div><u><br /></u></div><div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div><div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;">Page 124</blockquote><p>Silence is by no means harmless. on the contrary, it has all the potential to act and to harm. silence is dynamic. </p><p>Along with the character of <u>yin</u> and silence, another important aspect of persuasion is secrecy. Before <u>yin</u> turns to <u>yang</u>, before the time to open up arrives, one should strive to be secretive and remain concealed. "When I wish to be silent, I should be secretive. In being secretive, I should be subtle and closely follow the Way" [A:6], "I plan without visible signs, and nobody can see what I am driving at" [B:22]. As there is a time to be silent and a time to speak, so there is a time to be secretive and time to be known. When it is time to be secretive, the secrecy should be complete.</p><p>What time is the time to be secretive? Basically, as often as possible: from observing changes in events to gathering information, assessing the situation, calculating ways and means to proceed with the persuasion, even in retreating after the work is done. "When I want to persuade, I must conceal my calculation" [C:6]. "I plan without visible signs, and nobody can see what I am driving at" [B:22]. "Wisdom should be used at where people cannot comprehend; might should be used where people cannot see" [J:25]. "Then comes the time when I should retreat inconspicuously. ...Hiding all clues and concealing the signs, I take leave of the situation.</p><p><br /></p><p style="text-align: right;"><u> End of Page 124</u></p></div></div><div><u><br /></u></div></blockquote><p>Page 125</p><p>without anyone knowing it. This is how I can accomplish my plans without incurring troubles" [H:3].</p><p> In addition to the generic association between <u>yin</u> and secrecy, there are two other reasons which may have contributed to this tremendous emphasis on secrecy.</p><p>One is simply a practical matter of protection for the persuader as well suasions as the persuadee. As the persuasions take place in political arena for political purposes, there inevitably exist some competitive forces. Keeping secretive the intentions and plans for persuasive actions is probably the only effective way to prevent the already complicated situation from becoming any more precarious. </p><p>What really matters is what is actually accomplished. "In making plans, nothing is more difficult than being thorough. In carrying out a plan, nothing is more difficult than the certainty of success " [H:13]. The more secretive one can be, the less unnecessary interference there may be. If the task is not successful, having kept it concealed in the first place perhaps is useful in minimizing the harmful effect.</p><p>Even if the plans are successful, so that the result is manifested in the open, it is still desirable that the persuader/planner remain anonymous.</p><p>"... [T]he people are secure in their prosperity without knowing whence the benefit comes. Thus he is cumulating goodness. ...The</p><p><br /></p><p style="text-align: right;"><u> <span style="text-align: right;"> End of Page 125</span></u></p></div><div><p>Page 126</p><p>people would have no one to whom to surrender and know not what to fear" [H:8-9).</p><p>Apparently, secrecy has gone beyond the utility of the task. Rather, it seems to be close to the Taoist philosophy as expressed in Lao Tzu's <u>Tao Te Ching</u>: "It (i.e.the Way) benefits them [the myriad creatures] yet exacts no gratitude; it accomplishes its task yet lays claim to no merit. It is because it lays claims to no merit, that its merit never deserts it".<span style="color: red;">a</span></p><p>In comparison, we see in <u>Kuei Ku Tzu</u>: "The way of a sage lies in the hidden and unseen" [J:27]. Apparently, secrecy in persuasion is kept not only for the success of the task, but because it conforms with the Way.</p><p>Since Kuei Ku Tzu's persuasion deals with an effort to seek <u>yang</u> from <u>yin</u>, he capitalizes the potential of <u>yin</u>. From this perspective, silence is dynamic and powerful. Also from this perspective, secrecy should accompany the silence.</p><p>-------------</p><p><span style="color: red;">a</span> Lau, D. C., (trans.) <u>Tao Te Ching</u>, by Lao Tzu, New york: Penguin Books, 1963, p.58.</p><p>126</p><p style="text-align: right;"><u> End of Page 126<br /></u></p></div><div><p>Page 127</p><p style="text-align: center;">3. Tools of Expressing and Knowing</p><p>Kuei Ku Tzu did not develop a full fledged theory of language. But there are some points that are important to note. </p><p>"In language there are symbols. In things and affairs there are analogies....Symbols are the symbolization of things. Analogies are the comparison and contrast of expressions. One uses what has no form to seek what has sounds" [B:4]. We may consider "what has no form" to be our thoughts, ideas, feelings and other aspirations before they take shape, and "what has sounds" to be the utterance of langauge. This is the process of encoding meanings into symbols, which is basically the process of language. Analogies, being the comparison and contrast of expressions, can be considered as the process of reasoning. Using these as tools, "one may contemplate what follows next" [B:4].</p><p>"What follows next" seems to bear a slight touch of humor. What will follow the use of language and reasoning? Everything!--expressions, knowledge of other people, interaction, and ultimately, persuasion.</p><p>The repeated use of symbols and analogies allows one to find the appropriate expression and lay the basis of</p><p><br /></p><p><br /></p><p style="text-align: right;"><u> End of Page 127<br /></u></p></div><div><p>Page 128</p><p>interaction. "I reflect and send forth, he will respond and come. Language contains symbols and analogies upon which I set the foundation" [B:7]. And, "Human interaction requires fluency of expression. Fluency of expression makes discussions easy and smooth. ...Sometimes the speech is repeated and refuted with an attempt to step back [to gain perspective]. Such debate and discussion is to fish for the minute and hidden elements" [1:2-3].</p><p>Symbols and analogies not only are the tools of self-expression, but more importantly, tools of knowing other people and "getting" other people. They are the external manifestations of "that which has no form" within others. Through them, I may know the thoughts, ideas, feelings, arguments and other aspirations that others may have. "Using different symbols to find the one which his heart responds to, I would then perceive his feelings and then shepherd him" [B:6]. To elicit his feelings, I must first use symbols and analogies to guide the direction of his expressions. similar arguments will echo each other. Similar reasonings willmove in the same direction" [B:12]. </p><p>Kuei Ku Tzu further provided an analogy which demonstrates the nature and the use of symbols and analogies:</p></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div><p style="text-align: left;">[Speaking is like fishing.] If the bait language is appropriate to the situation, then the human fish can be caught. Speaking is like spreading and setting up snares to</p></div></blockquote><div><p><br /></p><p><br /></p><p style="text-align: right;"><u> End of Page 128<br /></u></p></div><div><div><p>Page 129</p></div></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><p style="text-align: left;">trap animals. I set up many snares in the intersection of animal paths and wait for my prey. If the Way [of my speech] fits the situation, then my prey will automatically fall into it. Thus is the snare to catch people. The snares are used often" [B:5].<span style="color: red;">a</span></p></blockquote><div><p>This may seem to be a rather exploitative conceptualization of the use of language and the function of persuasion. However, it would be impractical to brush aside the validity of this analogy, especially when we consider the situation in which this kind of persuasion is practiced.</p><p>To use language effectively implies more than proper selection of symbols and analogies: "modifying language is an artificial process which involves adding and subtracting" [I:1]. In this respect, Kuei Ku Tzu's suggestions reflected a general value in Chinese persuasion: the ancient is superior and the classics carry high credibility.</p><p>----------------</p><p><span style="color: red;">a</span> I recently ran into a poem entitled, "Fish Story":</p><p><br /></p></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><p>Old lady fishes </p></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><p>Baits her hook with words </p></div></blockquote></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><p>All day talks fish </p></div></blockquote></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><p>Through a hole in the ice</p></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><p>End of the day </p></div></blockquote></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><p>Sets a spruce bush in the hole </p></div></blockquote></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><p>Packs her story home</p></div></blockquote></blockquote><div><p><br /></p><p>by Katherine McNamara, in <u>Hunger and Dreams: The Alaskan Women's Anthology</u>, ed. Patricia Monagham, Fairbanks: Fire wood Press, 1983. It is interesting to note that the idea of using words as baits is not unique in the Chinese mind.</p><p style="text-align: right;"><u> End of Page 129</u></p></div><div><p>Page 130</p><p>Inventiveness is to be couched in the context of tradition valued antiquity.</p><p>"I take [what is appropriate] from the <u>Book of Songs </u>and<u> Book of Documents</u>, mix them with my own words, th en discuss generally the gains and losses, the comings and goings events, of events" [C:18]. "When talking about past events, I first follow [the conventional] expressions. When talking about future events, I am versatile in my speech" [C:9].</p><p>The classifying of types of speech also goes further than the <u>yin</u>-<u>yang</u> dichotomy. Depending on the intended purpose.</p></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><p>Fawning speech gives the impression of pleasing and can be used to solicit a reputation of loyalty. Flattering speech gives the impression of being knowledgeable and can be used to solicit a reputation of wisdom. </p></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><p>Grand speech gives the impression of being resolute and can be used to solicit a reputation of courage.</p></div><div><p>Solicitous speech gives the impression of being capable ot discretion and can be used to solicit reputation of being a trustworthy. </p></div></blockquote><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div><p>Speech of silence prepares one for counter attack and can be used to solicit a reputation of winning. [1:4-8]</p></div></blockquote><div><p>Depending on the psychological make-up of the speaker,</p></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div><p style="text-align: left;">Speech of illness is characterized by weakness and lack of spirit. Speech of fear is characterized by disintegration and lack of mastery. Speech of anxiety is</p></div></blockquote><div><p><br /></p><p style="text-align: right;"><u> End of Page 130<br /></u></p></div><div><div><p>Page 131</p></div></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div><div><p style="text-align: left;">characterized by blockage and inability to come through. Speech of anger is characterized by imprudence and lack of control. Speech of joy is characterized by expansiveness and lack of substance. [1:23]</p></div></div></blockquote><div><p><br /></p><p>All these categories may seem confusing. Yet, the ability to steer through these numerous categories of speech is a sign of an accomplished persuader: "Categories of speech are many. Changes in things are numerous. If one can talk the whole day without losing the right categories, things will not be confused" [1:27]. "He who employs complicated languages without being confused, who soars high without getting lost...has learned the essentials [of persuasion]" [I:15].</p><p><br /></p><p style="text-align: center;">4. The Ideal Persuader</p><p>At the very beginning of his book, Kuei Ku Tzu described the profile of the sages--his idea of the ideal persuaders. An ideal persuader has a few essential qualities: </p><p>First of all, he must have an extremely quick and sharp perception. He is always ahead of ordinary beings; he can observe the stirring and ceasing of <u>yin </u>and <u>yang</u>;</p><p><br /></p><p style="text-align: right;"><u> End of Page 131</u></p></div><div><p>Page 132</p><p>he is perceptive of the slightest signals of change in things: he understands the principles of the human mind.</p><p>Not only does he know, but he is in perfect control. He can name things according to their natures. He can guard the passages to survival and perdition. Not only is he in perfect control of the situation, but also of himself. "When a sage persuades, regardless of whether the person is foolish or wise, there will be no doubt [left in the mind of the sage]" [B:8].</p><p>A sage is extremely resourceful. "The world does not remain perpetually prosperous. Things do not have any perpetual model. A sage, therefore, approves nothing perpetually yet there is not that he does not approve. He listens to nothing yet there is nothing that he does not listen to" [F:3]. This, coupled with his extraordinary perception, makes him extremely powerful: "He is skillful in reflecting and listening and will alternately use god-like or ghost-like methods to gain [the desired information]" [B:9]. </p><p>He knows how to assess people's capacities evaluate their potentials and and make full use of them. "After perceiving whether he is light or heavy on the scale and figuring out how to compensate the imbalance, the sage proceeds to make plan with him in mind. If he does not pass the scales or evaluation, the sage proceeds to make plans in spite of him" [A:8].</p><p><br /></p><p style="text-align: right;"><u> End of Page 132</u></p></div><div><p>Page 133</p><p>"Making plans with him in mind" may not necessarily be exploitative. Either friend or foe, allies or enemies, he keeps them in mind as long as they measure up to something and are capable of making some difference. For those who do not make any difference, those who do not measure up to anything, a sage is quick to put them aside.</p><p>Also, Kuei Ku Tzu advised that when the situation is profitable, use to full advantage your strength. When the situation is harmful, avoid exposing your weakness"[I:20]. A sage, knowing himself as well as other people, makes full use of this knowledge: "The wise would not use his deficiency, but would use a fool's strength. He would not use what he is clumsy at, but would use what a fool is skilled at. This is why he is never trapped" [I:19].</p><p>This ability to safeguard himself, to free himself troubles is also an essential quality. "Even if I become capsized, I can easily turn over and not lose my bearings" [E:11].</p><p>Another concept which warrants our attention is "shepherding". In line with a sage's dealing with people, we see "all may be shepherded without overt intervention" [A:2] and that he "can use all these to shepherd people" [C:10]. The word in question is mu (牧). Literally, it means to pasture, to shepherd. But it has been used in various contexts to mean governing, especially as a magistrate looking after the well-being of the people. </p><p><br /></p><p style="text-align: right;"><u> End of Page 133<br /></u></p></div><div><p>Page 134</p><p>There are two-fold implications. On the one hand,there is the aspect of nurturing and looking after. In On the other hand, there is the aspect of controlling. In actual shepherding, the animal is allowed to wander about, but always within confinement and is rounded up and commanded when needed. </p><p>Thus is the sage's dealing with the situation and people. He is perceptive. He understands more than any one else does. He knows himself as well as the people he deals with. He is in command and in control of himself, of other people and the entire situation.</p><p><br /></p><p style="text-align: center;">B. THE ROLE OF <u>CH'ING </u>IN PERSUASION</p><p><br /></p><p>One of the most frequently used words in <u>Kuei Ku Tzu</u> is <u>ch'ing</u> (情). Depending on the context, it has been variously translated as feelings/emotions, information and situation. At certain appropriate points, it was rendered as "feel for the situation." Each of these represents one aspect of <u>ch'ing</u>, but, <u>ch'ing</u> is all these put together. Here is yet another example of the difficulty of conveying the rich Chinese image into a single English word. It is an important part in Kuei Ku Tzu's conception of persuation </p><p><br /></p><p style="text-align: right;"><u> End of Page 134<br /></u></p></div><div><p>Page 135</p><p>and is discussed widely throughout the entire book. </p><p>In this section, I will first illustrate the role of <u>ch'ing</u> in Kuei Ku Tzu's persuasion. And then, the methods of getting <u>ch'ing</u>. </p><p><br /></p><p style="text-align: center;">1. The Importance of Ch'ing</p><p><br /></p><p>How important is <u>ch'ing</u> in persuasion? To put it simply, <u>ch'ing</u> is the foundation of persuasion. Without some knowledge of the situation, the people involved and some sense of appropriateness, one cannot even begin to proceed.</p><p>As we have seen earlier, persuasion is an artificial process, not something that comes naturally, but something a person must design and contrive. <u>Ch'ing</u> is the basis for the design and contrivance. It provides the guidance in the pursuit of ways and means to reach the desired goal.</p></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div><p style="text-align: left;">When people in <u>Cheng</u> (鄭) set out to search for jade, they always carried with them the south-pointing vehicle so that they would have no question [about directions]. Measuring strength, weighing ability and figuring out the feeling for the situation are the south-pointing vehicle in human affairs. [J:2]</p></div></blockquote><div><p><br /></p><p><br /></p><p style="text-align: right;"><u> End of Page 135<br /></u></p></div><div><u><br /></u></div><div style="text-align: right;"></div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-21574326614069479242022-03-31T00:02:00.022-07:002022-04-01T15:06:03.714-07:00THE PERSUASION OF KUEI-KU TZU(鬼谷子) Part III<p> agreeing and disagreeing,] they found out for sure the manacle of heavenly mandate, then they finally could give their allegiance without hesitation. </p><div><div>9. Only a sage who understands the intricacy of things can manage the affairs of the world. Only he who is willing to exercise his mind and heart can trace things to their sources. Only he who can exhaust his heart to understand the circumstance can make a reputation. A talent short of excellence cannot resort to arms. Sincerity short of genuineness cannot be used to understand other people. </div><div><br /></div><div>10. Therefore, the way to agree and to disagree requires one to be capable of self-evaluation, know his own intelligence, his own strength and weakness. He should also know among those near and far who are superior and who are inferior.<span style="color: red;">a</span> Then, he can decide when to advance and when</div><div>--------------------</div><div><br /></div><div><span style="color: red;">a</span> T'ao notes: "This method cannot be used on the one who is superior to me [in terms of talents and strength], but must be ued on the one who is inferior."</div><div><br /></div></div><div style="text-align: right;"><u> </u></div><div style="text-align: right;"><u>End of Page 81</u><u> </u></div><div><div><br /></div><div><br /></div><div>to retreat; when to move vertically and when to move horizontally.</div><div><br /></div><div style="text-align: center;">G. CH'UAI: FIGURING OUT</div><div><br /></div><div>1. In the past, the skillful managers of the world affairs must first weigh the power situation of the world and figure out the feelings of the princes.</div><div><br /></div><div>2. Without carefully weighing the power situation, he would not know how to address [properly] the strong and the weak, to tell apart the unimportant from the important. Without carefully figuring out the feelings of the princes, he would not know the dynamics of the invisible</div><div>changes.</div><div><br /></div><div>3. What does measuring the power situation mean? It is estimating the size and the population of the states, weighing their degrees of prosperity and the wealth of the people, finding out which resources are abundant and which are insufficient. Judging the strength and weakness of topography of natural defense, which locations are advantageous and which disadvantageous? What are the strengths and the weaknesses of the advisors? Measuring the degree of intimacy between the princes and their ministers, who</div><div><br /></div><div><br /></div></div><div><u><br /></u></div><div style="text-align: right;"><u>End of Page 82</u></div><div><u><br /></u></div><div><div>has the confidence of the prince and who has not. Who are worthy and who are not? Among the retainers of the princes, who has great wisdom and who has little? </div><div><br /></div><div>3. It involves carefully watching the changes of astrological phenomena to detect whence good fortune and evil lie. In the dealings of the princes, which relationship is useful and which is useless? As for the changes in the minds of the common people, find out whether they want to leave or stay? Whether they feel safe or endangered? In what things they feel secure and in what they feel insecure ? And so on and so forth. Being able to do these is the meaning of measuring the power of the situation.</div><div><br /></div><div>4. To figure out a person's feelings, I must approach him when he is greatly delighted and then push his desire to an extreme. When a person is possessed with desires, he cannot hide his real feelings. I must approach him when he is in great fear and push his fear and disgust to an extreme. When a person is possessed with fear and disgust, he cannot hide his real feelings.</div><div><br /></div><div>5. Feelings are revealed through their changes.<span style="color: red;">a</span> If having moved him, I still cannot see any changes, then</div><div>------------------</div><div><span style="color: red;">a </span>T'ao notes: "Human nature is such that when he is extremely delighted, his desires become apparent. When he is extremely frightened, his dislikes become obvious. Push the apparent and the obvious to further extremes then his feelings become unstable. A person's feelings and desires are generated by the changes in his likes and fears, "</div><div><br /></div><div>83</div></div><div style="text-align: right;"><div><u>End of Page 83</u></div><div style="text-align: left;"><div><br /></div><div>leave him alone, do not talk to him. Rather, talk with someone who knows him intimately and find out what he is comfortable with.</div><div><br /></div><div>6. Whatever changes in feelings within will have manifestations without. Therefore, I must always make references from the visible to the invisible. This is called fathoming the deep and detecting feelings. </div><div><br /></div><div>7. He who wants to plan for a state must carefully weigh the power situation. He who wants to persuade a prince must carefully figure out his feelings. The plan [for the state] and the feelings [of the prince] are bound to come from this [figuring out].<span style="color: red;">a</span> Then, he can decide whom to honor and whom to despise; whom to consider important and whom to slight; whom to benefit and whom to harm; whom to make succeed and whom to defeat. These all come from one common method. </div><div><br /></div><div>8. Even if he possesses the Way of the ancient kings and the ability of the sages and the wise, he gets no where without figuring out the hidden <u>ch'ing</u>. This is the grand root of planning and the method of persuasion. </div><div><br /></div><div>9. He can always manipulate events to disturb people and people cannot predict what will come. Moving ahead of the</div><div>------------------</div><div><span style="color: red;">a</span> Hsiao notes: "My plan is set after figuring out the power situation. His feelings and desires become known to me after I figure out his internal feelings." (<u>Studies</u>, P. 196)</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 84</u></div><div><div style="text-align: left;"><div><br /></div><div>occurrence of events is the most difficult.<span style="color: red;">a</span> That is why staying within the range of propriety is the most difficult in figuring out feelings. That is to say that planning must be done timely.<span style="color: red;">b </span></div><div><span style="color: red;"><br /></span></div><div>10. Even the minute movements of worms and the flying of butterflies contain the intricacy of benefit and damage which can be used to originate changes in an event.<span style="color: red;">c</span> </div><div><br /></div><div>11. The creation of incidents lies in understanding potential of the critical moments. [The same with persuasion.] First one must figure out the feelings, then</div><div>-----------------</div><div><span style="color: red;">a</span> T'ao notes: "He who can handle the method of figuring out certainly possesses special insight. So, if he manipulates events to disturb people, people cannot predict what is coming. He can also comprehend the minute changes and change accordingly and can move ahead of the occurrence of events. Unless a person is extremely alert, he cannot do this."</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "Human conditions can be more treacherous than the most dangerous geography and is more difficult to comprehend than the way of the heaven. Now one wishes to figure it out and do it properly, is it not a difficult task? Planning must be based upon human conditions and therefore one must know the timing."</div><div><br /></div><div><span style="color: red;">c</span> T'ao notes: "The flying bugs and the moving worms, though only small insects, have their likes and dislikes. They are pleased when their likes are indulged and upset when their dislikes are confronted. To say nothing of human beings. To say nothing of the spirits. The presence of likes and dislikes is inevitable. To indulge or to confront them is a necessary choice a person must make. As it always happens that indulging in what one likes will invite pleasure and profit while confronting with what one dislikes will cause hurt and damage. Understanding this principle, I can originate changes in an event."</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 85</u></div><div><div style="text-align: left;"><div><br /></div><div><br /></div><div><div>refine the language to make it elegant and well organized and then it can be presented for discussion.</div><div><br /></div><div><br /></div><div style="text-align: center;">H. MO: STROKING<span style="color: red;">a</span></div><div><br /></div><div>1. Stroking is a method of figuring out.</div><div><br /></div><div>Seeking internal correspondence is the principle [basis] in figuring out.<span style="color: red;">b</span> If used properly, this method is certainly concealed.</div><div><br /></div><div>2. Stroking with what he desires and persistently explore the depth of that desire, then his internal feelings will surely correspond with some there is follow. such correspondence, external signs. When some actions will surely</div><div><br /></div><div>3. Then comes the time when I should retreat incon kuping this action spicuously. This can be called "closing up the hiding</div><div><br /></div><div>a Mo literally means stroking gently with hands. It is often implied to mean ingratiating which is also suitable for this chapter.</div><div><br /></div><div>b T'ao notes: "After figuring out the feelings, I stroke him with his desires. The reason why stroking is a method of figuring out is that when the internal feelings are stirred inside, there will be corresponding signs to be seen on the outside. The person who intends to use this method will know the internal feelings from observing the external signs".</div><div><br /></div><div><br /></div></div></div><div><div><u>End of Page 86</u></div><div><div style="text-align: left;"><div>place." Hiding all clues and concealing the signs, I take leave of the situation without anyone knowing it. This is how I can accomplish my plan without incurring troubles. <span style="color: red;">a</span></div><div><br /></div><div>4. I do the stroking, the corresponding signs will appear on him. Obey and use this principle [of being inconspicuous], there is nothing that cannot be accomplished. <span style="color: red;">b</span> </div><div><br /></div><div>5. In the past, he who was skillful in stroking was like a fisherman fishing by deep water. When he casted the baits, he would surely catch the fish. </div><div> </div><div>6. He accomplished daily without people's knowing. He conquered daily without inflicting fear on them.<span style="color: red;">c </span></div><div><br /></div><div>7. The sage plans in concealment and is regarded as god-</div><div>------------------</div><div><span style="color: red;">a</span> If my aim is to move him to take certain actions, then my work is done when the signs for action are seen. When I see these signs, I should prepare to retreat. </div><div><br /></div><div>T'ao suggested that this secret retreating is to prevent people from knowing that I have been involved in shaping this action and thus avoiding any possible jealousy and consequent insidious hurt.</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "I stroke only very tactfully, the correspondence on him will be apparent. Bystanders will only see what is apparent, not what is tactful. Thus, the credit will always go to him and therefore there is nothing which cannot be accomplished."</div><div><br /></div><div><span style="color: red;">c</span> T'ao notes: "The fisherman shows the bait but not the hook. The fish cannot see the hook and therefore is caught. The wise shows the result of his work and hide his act of ingratiating. The people, not knowing the act of ingratiation, surrenders willingly."</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 87</u></div><div><div style="text-align: left;">Page 88</div><div style="text-align: left;"><div><br /></div><div>like. His deeds are accomplished in the open, that is why he is called brilliant. <span style="color: red;">a</span></div><div><br /></div><div>8. He who can accomplish deeds daily is cumulating virtues. The people are secure in their prosperity without knowing whence the benefit comes. ting goodness. Thus he is cumulating googness. The people is led properly without knowing why and the world regards him as god-like and brilliant.</div><div><br /></div><div>9. He who conquers daily always fights to achieve the occurrence of no war and no war expenditure. The people therefore would have no one to whom to surrender and know not what to fear. And the world regards him as god-like and brilliant. </div><div>10. Stroking can be done by pacifying, by straightness, by pleasing, by infuriating, by appealing to reputation, by appealing to deeds, by modesty, by trustworthiness, by profits and by debasement.</div><div><br /></div><div>11. Pacifying is to make tranquil. Making straight is to make appropriate. Pleasing is to make happy. Infuriating is to agitate. Appealing to reputation is to spread fame for him. Appealing to deeds is to induce one to accomplish. Modesty means incorruptibility. Trustworthiness</div><div>----------------</div><div><span style="color: red;">a</span> T'ao notes: "He plans in concealment, and uses the scheme daily without being known. His ways are unpredictable like the ways of the spirits. That is why he is regarded as god-like. The deeds he accomplishes are significant and brilliant. That is why he is called brilliant."</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 88</u></div><div><div style="text-align: left;"><div>Page 89</div><div>means reliability. Profit appeals to a person's acquisitiveness. Debasement means obsequiousness. </div><div><br /></div><div>12. These methods which the sage is singularly successful</div><div>in using are accessible to everyone. Failure to use them successfully is due to impropriety in the use.</div><div><br /></div><div>13. In making plans, nothing is more difficult than being thorough. In persuading, nothing is more difficult than being completely listened to. In carrying out a plan, nothing is more difficult than the certainty of success. Only a sage can accomplish these three.</div><div><br /></div><div>14. In order to achieve complete thoroughness in planning, I must choose a person who is communicable with me and persuade him so we can form a perfect unity without any fissure. </div><div><br /></div><div>15. In order to be successful in carrying out a plan, the plan must match the calculation. The method, the calculation and the timing should all match.</div><div><br /></div><div>16. In order to be listened to, I must find some agreement in feelings of the person I intend to persuade. He who agrees in feelings would listen. </div><div><br /></div><div>17. Things of similar nature tend to attract each other. When making fire from wood, it is the drier wood which catches fire first. When pouring water to the ground, it is the wet area that absorbs the water first. This illustrates how things of similar nature attract and respond to each other. Other situations are like this, too.</div><div><br /></div></div><div><br /></div><div><div><u>End of Page 89</u></div><div><div style="text-align: left;">Page 90</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>18. Thus is the response of the internal feelings to the external strokings. Stroking by the right kind, there will always be correspondence. I stroke by what is desired, there will always be successful persuasion. This is a path of lone travellers.<span style="color: red;">a</span></div><div><br /></div><div>19. He who can grasp proper timing will not lament afterwards. He who can stand success without depending on it is free. Persisting on these two, one can eventually succeed in cultivating the world. </div><div>------------------</div><div><span style="color: red;">a</span> T'ao notes: "Only the sages can master this method of stroking. [And the sages are few.]"</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 90</u></div><div><div style="text-align: left;">Page 91</div><div style="text-align: left;"><div style="text-align: center;">I. CH'UAN: WEIGHING</div><div><br /></div><div>1. To persuade is to please. To please is to gain something from the person [to be persuaded].<span style="color: red;">a</span> </div><div> Modifying language is an artificial process which involves adding and subtracting.</div><div><br /></div><div>2. [Human] interaction requires fluency of expressions. Fluency of expressions makes discussions easy and smooth. To make the meaning complete, the speech should be made clear. Once the speech is made clear, its correspondence to the internal feelings can be verified.</div><div><br /></div><div>3. Sometimes the speech is repeated and refuted with an attempt to step back [to gain perspective]. Such debate and discussion is to fish for the minute and hidden elements.</div><div><br /></div><div>4. Fawning speech gives the impression of pleasing and can be used to solicit a reputation of loyalty.</div><div><br /></div><div>5.Flattering speech gives the impression of being knowledgeable</div><div>-------------------</div><div><span style="color: red;">a</span> The Chinese character in question is "說". There are three ways of reading it and each different reading renders a different meaning. The first is <u>shuo</u> which means to speak. The second is <u>shuei</u> which means to persuade. The third is <u>Yueh</u> which means to please. </div><div>Hsiao's interpretation of this passage is: "The purpose of persuasion is to convince the other person. To do so, I must take advantage of his characteristics." (<u>Studies,</u> P.208)</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 91</u></div><div><div style="text-align: left;">Page 92</div><div style="text-align: left;"><div> and can be used to solicit a reputation of wisdom.</div><div><br /></div><div>6. Grand speech gives the impression of being resolute and can be used to solicit a reputation of courage. </div><div>7. Solicitous speech gives the impression of being capable of discretion and can be used to solicit a reputation of trustworthiness. </div><div>8. Speech of silence prepares one for counterattack and can be used to solicit a reputation of winning. </div><div>9. To give the impression of pleasing, anticipate his intention and cater to his desires.</div><div>10. In order to give the impression of being knowledgeable, use complicated and refined diction.</div><div>11. In order to give the impression of being resolute, frankly discard things which are uncertain. </div><div>12. In order to give the impression of being capable of discretion, choose [from anong viable plans] and submit [the best].</div><div>13. Prepare for counterattack when the argument is insufficient to block errors.</div><div>14. The mouth is the mechanism for holding back emotions and intentions. The ears and the eyes are the supporting mechanisms of the heart for perceiving and discovering</div><div><br /></div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 92</u></div><div><div style="text-align: left;">Page 93</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>treachery and deviousness. They should be employed harmoniously and used only when beneficial.<span style="color: red;">a</span> </div><div><br /></div><div>15. He who employs complicated language without being confused, who soars high and far without getting lost, and who changes frequently without incurring danger, has learned the essentials [of persuasion]. </div><div><br /></div><div>16. He who has no eyes should not be shown the five colors. He who has no ears should not be give the musical tones. </div><div><br /></div><div>17.He who cannot be persuaded is such because he is not open to change. He who cannot accept persuasion is such because he has no capacity to accept it.</div><div>When communication is not possible, sages would not be bothered to deal with it.</div><div><br /></div><div>18. Ancient people had the saying: "The mouth can eat but cannot talk," because there language. They said, are taboos in the use of "People's mouth can melt gold," because the message can be distorted.b</div><div>----------------</div><div><span style="color: red;">a </span>T'ao notes: "When the ears, the eyes and the heart interact harmoniously, all actions will surely succeed. All goodness will surely be profitable because the actions are taken according to the Way."</div><div><br /></div><div><span style="color: red;">b</span> Because there are things that one should not say. Once said the forbidden, troubles can be expected. Anybody can use his mouth to eat, but not everybody knows how to use his mouth to speak properly. The power of distorted message is so great that pure gold cannot stand its damaging heat.</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 93</u></div><div><div style="text-align: left;">Page 94</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>19. Human nature is such that when one speaks he desires to be listened to. Therefore, When he acts, he wants to succeed. the wise would not use his deficiency, but would use a fool's strength. He would not use what he is clumsy at, but would use what a fool is skilled at. This is why he is never trapped.<span style="color: red;"> a</span> </div><div><br /></div><div>20. When the situation is profitable, use to full advantage your strength. When the situation is harmful, avoid exposing your weakness. , </div><div><br /></div><div>21. Hardshelled insects resist attacks with their thick armory. Biting insects always bite with their poisonous stings. Even animals know how to use their strength, a speaker should also know what to use for his advantage.</div><div><br /></div><div>22. There are five kinds of speech [to watch out for]: speech of illness, speech of fear, speech of anxiety, speech of anger and speech of joy.<span style="color: red;">b</span></div><div><br /></div><div>23. Speech of illness is characterized by weakness and lack of spirits. Speech of fear is characterized by disintegration and lack of mastery. Speech of anxiety is characterized by blockage and inability to come through.</div><div>------------------</div><div><span style="color: red;">a </span>T'ao notes: "A wise person's deficiency does not match a fool's strength. What a wise person is clumsy at does not match what a fool is skilled at. The wise can always disregard his own deficiency and clumsiness and utilize someone else's strength and skill and therefore is never trapped. "</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "Using any of these five, one will surely lose his centrality and harmony and become imbalanced and stifled."</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 94</u></div><div><div style="text-align: left;">Page 95</div><div style="text-align: left;"><div>Speech of anger is characterized by imprudence and lack of control. Speech of joy is characterized by expansiveness and lack of substance.</div><div><br /></div><div>24. These five should be used only when one has mastered the usage and when the situation is profitable.<span style="color: red;">a</span></div><div><br /></div><div>25. When speaking with the wise, resort to wide knowledge. When speaking to the knowledgeable, rely on clear discernment. When speaking to the discerning, rely on the essentials. When speaking with the noble, resort to power. When speaking with the wealthy, resort to loftiness. When speaking with the base, resort to humility. When speaking with the brave, resort to daringness. When speaking with the foolish, resort to sharpness. </div><div><br /></div><div>26. These are the methods of persuasion, but people often violate them. Therefore, when speaking with the wise, use these to illuminate. When speaking to the unwise, use these to teach. However, this is very difficult to do. </div><div><br /></div><div>27. Categories of speech are many. Changes in things are numerous. </div><div> If one can talk the whole day without losing the right categories, things will not be confused. He can remain steady the whole day without losing his mastery. use</div><div>-----------------</div><div><span style="color: red;">a</span> T'ao notes: "These five fall short of steadiness. Therefore, use them only when one has mastered the usage and only when using them will be profitable. Do not use them when neither mastery nor profit is present."</div><div><br /></div></div><div><br /></div><div><div><u>End of Page 95</u></div><div><div style="text-align: left;">Page 96</div><div style="text-align: left;"><div><br /></div><div>he preciousness of wisdom is that it prevents one from becoming reckless.<span style="color: red;">a</span></div><div><br /></div><div>28. Strive for acuity when listening, clarity when knowing and the unexpected when speaking.</div><div><br /></div><div style="text-align: center;">J. MOU: PLANNING</div><div><br /></div><div>1. There is a way to follow in planning, that is to pursue the courses to find out the hidden information. Carefully evaluating this information, I can set up three standards, namely, the upper, the middle and the lower which can be used as the basis for unconventional strategies. There is no stoppage in their applications as they have been the way followed from the earliest time. </div><div>2. When people in Cheng(鄭) set out to search for jade, they always carried with them the south-pointing vehicle so that they would have no questions [about directions].<span style="color: red;">b</span></div><div>-----------------</div><div><span style="color: red;">a</span> T'ao notes: "Since there is no confusion, there will be steadiness. Since there is steadiness, there will be constant mastery. These are the works of wisdom. That is why the wisdom is precious and does not lead one to recklessness."</div><div><br /></div><div><span style="color: red;">b</span> South-pointing vehicle is an ancient Chinese instrument for directions, said to have been invented by the Yellow Emperor. Its function was much like a compass. Cheng was a state during the Era of Spring and Autumn (722-418 B.C.) located in the Ho-nan province.</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 96</u></div><div><div style="text-align: left;">Page 97</div><div style="text-align: left;"><div><br /></div><div>Measuring strength, weighing ability and figuring out the feeling for the situation are the south-pointing vehicle in human affairs.</div><div>3. Two persons of the same passion can be on close terms with each other because both of them are satisfied.</div><div>4. Two persons with the same desire but are distant from each other because there are discrepancies in their predicaments.<span style="color: red;">a</span></div><div>5. Two persons with same dislikings but are on close terms with each other because they suffer from the same predicament.<span style="color: red;">b</span></div><div>6. Two persons with same dislikings but are distant from each other because there are discrepancies in their predicaments.</div><div>7. Therefore, whatever causes mutual benefit will bring closeness. Whatever causes mutual injury will bring distance. This is the way things are. From this, one can scrutinize the differentiation of differences and simi larities.</div><div>-------------------</div><div><br /></div><div><span style="color: red;">a</span> when the situation does not allow both of them to be equally satisfied, that one person gains while the other loses, then the competition and jealousy will set them apart.</div><div><span style="color: red;">b</span> Two persons suffering under the same miserable condition tend to pity each other and often become closer.</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 97</u></div><div><div style="text-align: left;">Page 98</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>8. A wall collapses from its fissures. A tree rots at its joints. These are their lots. </div><div>9. Changes breed events; events breed plans; plans breed strategies; strategies; breed breed persuasion; dicussions; persuasions breed advances; discussions advances generate retreats; and retreats breed check on events. </div><div>10. A hundred events have only one way, and hundred measures have only one principle.<span style="color: red;">a </span></div><div>11. The benevolent disdain material wealth; they cannot be seduced by profits, but can be moved to contribute. </div><div>12. The brave disdain difficulties; they cannot be threatened by fears, but can be challenged to face danger. </div><div>13. The wise are swift in calculation and are reasonable; they cannot by cheated by insincerity but can be shown reasons and can be motivated to cumulate merit.</div><div>These are the three talented types.<span style="color: red;">b</span></div><div>-------------------</div><div><span style="color: red;">a</span> T'ao notes: "Things and events each have their roots and origins. Plants have roots and therefore branches and flowers come to be. Because there are changes and fissures, events and deeds are generated. Events and deeds call for careful planning. For the plans to succeed, discussion and persuasion are necessary. There is propriety in discussion and persuasion and therefore one advances or retreats [only] when proper. Since there are promotion and demotion [in the hierarchy of service], one should make discerning his only principle. Then, a hundred events and a hundred measurements will all follow it."</div><div><br /></div><div><span style="color: red;">b</span> The three means the benevolent, the brave and the wise.</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 98</u></div><div><div style="text-align: left;">Page 99</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>14. The foolish are easily deceived. The timid are easily scared. The greedy are easily seduced. They can be dejected after judging the situation.</div><div>15. Strength comes from the cumulation of weakness. Straightness comes from the cumulation of crookedness.<span style="color: red;">a </span>Abundance comes from the cumulation of insufficiencies. Such are the way the method goes.</div><div>16. Where there is external affinity but internal disagreement, persuade from the internal. Where there is internal affinity but external disagreement, persuade from the external.</div><div>17. Change in the direction of his suspicion; agree with what he perceives as right. Examine him according to what he says; fulfill him according to his aspirations. Judge according to what he dislikes; reject what bothers him. Figure out his feelings to scare him. Use the minute to prove to him. Set up external signs to match his internal feelings.<span style="color: red;">b </span> [If all these methods fail, then,] overwhelm him to stop him and disturb to confuse him. plans. These are called strategies and</div><div>---------------</div><div><span style="color: red;">a</span> T'ao notes: " The grand straightness appears to be crooked, therefore, cumulating crookedness can lead to straightness." </div><div>Hsiao's interpretation is: "The straightness comes from off-setting the crookedness." (Studies, P.223) </div><div><span style="color: red;">b</span> Hsiao notes: "so that he will be led to take actions." (<u>Studies</u>, P.223)</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 99</u></div><div><div style="text-align: left;">Page 100</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>18. In planning, the open approach is inferior to the concealed. The concealed is inferior to a firm bond without leakage. A straightforward method is inferior to the unexpected method which can flow endlessly.<span style="color: red;">a</span></div><div>19. When persuading the master, always speak the unexpected. When persuading the minister, always speak the concealed. </div><div>20. He who belongs to the internal group but speaks like an outsider will be alienated; he who is an outsider but speaks involvingly will be endangered.</div><div>21. Do not impose upon him what he does not desire; Do not teach him what he cannot comprehend. What he likes, learn about it and indulge it; what he dislikes, avoid and shun away from it. Walk in secrecy and reap in the open.<span style="color: red;">b</span></div><div>22. If I want to get rid of a person, indulge him. To indulge him is to take advantage of him. He whose face shows no excitement over the beautiful or the ugly can be trusted with the ultimate information. He who can be</div><div>------------------</div><div><span style="color: red;">a</span> Hsiao notes: "The unexpected method can be used again and again with endless variations." (Studies, P.226) </div><div><span style="color: red;">b </span>T'ao notes: "Indulging him with what he likes and avoiding what he dislikes should be done in secrecy so that he is delighted and grateful and will hand out reward in the open." </div><div> Hsiao notes: "All these should be done with <u>yin</u>, i.e. with concealed manners. Then we can reap in <u>yang</u>, i.e. in the open." (<u>Studies</u>, p.227)</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 100</u></div><div><div style="text-align: left;">Page 101</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>trusted can be put to use. He who cannot be trusted wil not be used by a planner.</div><div>23. In human affairs, it is desirable to control someone and undesirable to be controlled. To control is to hold power, to be controlled means to be controlled of life. </div><div>24. A sage's ways are hidden while a fool's ways are open. The wise are easy to work with while the unwise difficult.<span style="color: red;">a </span>Viewed in this way, [it can be concluded that] the dead cannot be made to live, and the endangered cannot be made safe. However, one should not strive but to honor the wise.<span style="color: red;">b</span></div><div>25. Wisdom should be used at where people cannot comprehend; might should be used at where people cannot see. If he discerns the practicability of something and chooses to act is to benefit himself. If he knows the impossibility of something but chooses to act [nontheless], is to benefit others. </div><div>---------------</div><div><span style="color: red;">a</span> T'ao notes: "The wise are forgiving and therefore easy to work with. The unwise are suspicious and therefore difficult." </div><div>Hsiao notes: "The wise handle the problem from the easy part while the unwise starts from the difficult part."</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "The unwise will surely run into dangerous and deadly troubles. But because he is difficult to work with, the wise cannot carry out his helping plan. Therefore, the deadly remains deadly and the dangerous remains dangerous. To strive for life and safety under this circumstance is indeed difficult. To survive and to bring to safety is beyond the ability of the unwise. Only the wise can manage it."</div><div><br /></div></div><div><br /></div><div><div><u>End of Page 101</u></div><div><div style="text-align: left;">Page 102</div><div style="text-align: left;"><div><br /></div><div>26. The ways of the early kings are hidden.<span style="color: red;">a</span></div><div>It is said that the nourishment of heaven and earth lies in its loftiness and depth. The way of a sage lies in the hidden and unseen. It is not simply in being loyal, trustworthy, benevolence and just, but in being central and fair.</div><div><br /></div><div>27. He whose way reaches this point can be talked with. He who can grasp this can attract and nourish talents from far and near.</div><div><br /></div><div><br /></div><div style="text-align: center;">K. CHUEH: DECIDING</div><div><br /></div><div>1. Decisions are called for when there is doubt. A good decision maker enjoys benefit; a bad decision maker courts disaster. A good decision maker is consummate in luring the information so that in the end he would have no doubt nor bias.</div><div><br /></div><div>2. If a beneficial situation is removed of its benefit, leave it alone. Some unexpected change may come from this. If a situation seems beneficial and benevolent but</div><div>--------------</div><div><span style="color: red;">a</span> Hsiao suggested: "Sine events breeds and originates from the hidden, so the early kings handle them from the hidden." </div></div><div><br /></div><div><div><u>End of Page 102</u></div><div><div style="text-align: left;">Page 103</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>comes under the disguise of evil, leave it alone. Rather, detach from it.</div><div>3. Some decisions cause loss of benefits, some cause harmful detachment. These are caused by failures.in decision making.</div><div>4. A sage has five basic approaches in completing this: by open virtue, by secret crafting, by sincere trusting, by hidden concealment and by the common and plain. <span style="color: red;">a</span></div><div>5. <u>Yang</u> encourages straightforward speaking. <u>Yin</u> encourages speaking in forked tongue.<span style="color: red;">b</span> Moderated with the functions of plain routines and grasping the hinges of the situation, these four are to be used with subtlety.</div><div>------------------</div><div><span style="color: red;">a</span> T'ao notes: "When the matter is obviously reasonable, decide by means of open virtue. When the matter involves secrecy and disguise, decide by means of secret crafting. When the matter deals with people who are sincere and straight, decide by means of sincere trusting. When the matter involves minor wickedness, decide by means of hidden concealment. When the matter is ordinary and routine, decide by means of the common and plain. "</div><div><br /></div><div>Hsiao notes: "These five can be further categorized into <u>yin</u> and <u>yang</u> types. The open virtue, the sincere trusting and the common and plain belong to the <u>yang</u>. The secret crafting and the hidden concealment belong to the <u>yin</u>." (<u>Studies</u>, P.230)</div><div><br /></div><div><span style="color: red;">b</span> The original text reads "陽勵於一言, 除勵於二言". Literally, this passage means "the <u>yang</u> encourages the one speech, the <u>yin</u> encourages the two speech. " Hsiao interprets the "one speech" "sincere and steadfast as speech", the "two speech" as "confusing and ambivalent speech. ( <u>Studies</u>, P.230)</div><div><br /></div><div>T'ao interprets the "one" as "non-striving (無為)", and the "two" as "striving (有為)". He further associates the plain routines with the non-striving, grasping the hinges of the situation with the striving.</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 103</u></div><div><div style="text-align: left;">Page 104</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>6. Review past experiences, infer to things to come, confer with common sense. If all three concur, then decide for it.</div><div><br /></div><div>7. If the matter concerns high ranking officials and that it is lofty and may bring good reputation, then decide for it. </div><div>If the matter does not require much effort and can succeed easily, then decide for it. If the matter requires dangerous work but cannot be spared, then decide for it. If the matter aims at ridding of troubles, then decide for it. If the matter aims at bringing fortune, then decide for it. </div><div>8. Making decision and settling doubts are the basis of all deeds. It is difficult to manage a disorderly situation from an unbiased position and be successful. Therefore, the early kings use divining grass and turtle shells to help them decide.<span style="color: red;">a</span></div><div>-------------</div><div><span style="color: red;">a</span> Divining grass and turtle shells were used for divination. T'ao notes: "Wise and resourceful as the early kings were, they still needed to use divination to help them decide. Let alone those who are inferior to them."</div><div><br /></div><div><br /></div><div><br /></div></div><div><br /></div><div><div><u>End of Page 104</u></div><div><div style="text-align: left;">Page 105</div><div style="text-align: left;"><div style="text-align: center;"><br /></div><div style="text-align: center;">L. FU-YEN: THE EFFECTIVE SPEECH</div><div><br /></div><div>1. A person holding a position who is peaceful, relaxed, just and calm will benefit all who is reached by his power. If he busies himself and cannot settle down, he will certainly meet his destruction. His downfall can be</div><div>patiently waited for.</div><div>Thus is the principle for holding positions.</div><div>2. The eyes should strive to see clearly. The ears should strive to hear acutely. The heart should strive for wisdom. </div><div>3. Seeing with the eyes of the world, then there is Listening with the ears of nothing that he cannot see. Listening with the ears of the world, then there is nothing that he cannot hear. Thinking with the heart of nothing that he cannot know.</div><div>4. Using these three together, then there will be no hindrance to his being enlightened. Thus is the principle for being enlightened. </div><div>5. The method of cumulating virtue is that one should </div><div>---------------</div><div><span style="color: red;">a</span> <u>Fu </u>(符) is a tally for identification. speech. <u>Yen</u> (言) is speech. T'ao notes: "The speech uttered should always be matched with its effectiveness like the tallies match." </div><div><br /></div><div><br /></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><div style="text-align: right;"><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div><div style="text-align: left;"><span style="text-align: right;"> <u> End of Page 105</u></span></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></blockquote><div style="text-align: right;"><div style="text-align: left;"><br /></div><div style="text-align: left;">Page 106</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>not firmly resist anything.<span style="color: red;">a</span> may By allowing, [the opposing force] may become a defense for him. By resisting, [it] may block the way, <span style="color: red;">b</span> </div><div><br /></div><div>6. The summit of high mountains can be reached; the bottom of deep chasms can be calibrated. But the virtuous method of the godly and the enlightened is just and calm without limit. Thus is the principle for being virtuous.</div><div><br /></div><div>7. Granting reward should punishment should be truthful. Granting punishment should be just. </div><div>Rewarding truthfully requires verification of what the eyes see and what the ears hear. Then what is not seen and what is not heard will be quietly influenced. </div><div><br /></div><div>8. Sincerity reaches freely to gods and spirits in the universe, let alone those crooked who want to please the prince. Thus is the principle for rewarding.</div><div>-----------------</div><div><span style="color: red;">a</span> T'ao notes: "The method of cumulating virtue is to accommodate generously. The mountain does not decline any dirt and therefore can become high. The ocean does not reject any water and therefore can be made deep. A sage king does no refuse the people and therefore can become great."</div><div><br /></div><div><span style="color: red;">b </span>T'ao notes: "[If a sage king] allows the people to come and accommodate for them, they will become a defense for him. If he refuses and going against them, they will fight and block the way. Let people come and form a defense, and the dangerous situation can be made safe. If the people fight and block the way, then the path cannot be passed."</div><div><br /></div></div><div><br /></div><div><div><u>End of Page 106</u></div><div style="text-align: left;">Page 107</div><div style="text-align: left;"><div><br /></div><div>9. [Before making a decision,] first, one is to inquire into the heavenly timing. Then, he is to inquire into the location of the event. Thirdly, he is to inquire into the people involved.</div><div><br /></div><div>10. Four directions, up and down, right and left, front and back, [he should know the surrounding situation.] He must know the location of the Mars.<span style="color: red;">a </span></div><div>Thus is the principle for inquiry.</div><div><br /></div><div>11. The heart is the commander of the nine openings [of the body] and the prince is the leader of the five ranks [of officials].<span style="color: red;">b</span></div><div><br /></div><div>12. He who does [his job] well will be rewarded by the prince. prince. He who does poorly will be punished by the The prince rewards or punishes as required by the work performance and will not overwork himself.</div><div><br /></div><div>A sage uses this principle and can grant reward [properly]. He follows it on the course of righteousness and therefore his reign will last. </div><div>Thus is the principle for following [the course of righteousness].</div><div>--------------</div><div><span style="color: red;">a</span> Chinese believed that when Mars was seen, disasters such as war, famine and plague would follow and therefore a prince must observe this.</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "The functions of the nine openings of the human body are directed by the heart. The workings of the five ranks of officials is commanded by the prince."</div><div>The five ranks are representatives of all officials.</div><div><br /></div></div><div style="text-align: left;"><br /></div><div><div><u>End of Page 107</u></div><div><div style="text-align: left;"><div style="text-align: center;"><br /></div></div></div></div><div><br /></div></div><div><div><div style="text-align: left;">Page 108</div></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>13. A master cannot afford not to be thorough. </div><div>If he is not thorough, then great disorder will rise among his ministers. When there is disorder at home, the internal-external passages will be blocked and there will be no knowing of how to unblock them. When the valves cannot be properly controlled, one cannot find the source of difficulties.</div><div>Thus is the principle of being thorough.</div><div><br /></div><div>14. Firstly, the eyes must be long. Secondly, the ears must be able to fly. Thirdly, a reputation of wisdom must be established.<span style="color: red;"> a</span></div><div><br /></div><div>15. Know clearly the happenings a thousand miles away in dark and hidden places. Once he can discern evils under heaven, the evil doers will all change quietly.</div><div>Thus is the principle of sincerity.<span style="color: red;">b</span></div><div><br /></div><div>16. If the name can match the substance then there isstability and perfection. Name and substance mutually generate [each other] and mutually validate [each other] in return to create reality.</div><div>--------------</div><div><span style="color: red;">a </span>T'ao notes: "To see with the eyes of the world, the eyes are long. To listen with the ears of the world, the ears can fly. To think with the heart of the world, one can establish a reputation of wisdom. "</div><div><br /></div><div><span style="color: red;">b</span> The word in question is "kung" (恭). In isolation, <u>kung</u> means sincerity and is being used in the current translation. However, from a similar passage from <u>Kuan-Tzu管子</u>, "<u>ts'ang</u>" (參) instead of "<u>kung</u>" is used. <u>Ts'ang</u> means to take a reference, which apparently more appropriate for the context.</div><div><br /></div><div><br /></div></div><div style="text-align: left;"><br /></div><div><div><u>End of Page 108</u></div><div><div style="text-align: left;"><div style="text-align: center;"><br /></div></div></div></div><div><div><div style="text-align: left;">Page 109</div></div><div style="text-align: left;"><div><br /></div><div>17. If the name is proper, it must have been generated from substance. Substance is generated from righteousness which is in turn generated from the virtuous relationship of name of substance. <span style="color: red;">a</span> </div><div>Virtue is generated from harmony. Harmony generated from properness. </div><div>Thus is the principle of names.</div><div><br /></div><div><br /></div><div>-----------------</div><div><span style="color: red;">a </span>The discussion on the relationship between names and substance is yet another piece of evidence of the popularity of the debate of "Rectifying of names" which dealt with the relationship between language and reality, standards for the institution, ratification and regulation and the uses of language. All major Pre-Ch'in philosophers contributed to the discussion, particularly among the Ming-chia phiosophers.</div><div><br /></div></div><div style="text-align: left;"><br /></div><div><u>End of Page 109</u></div></div></div><div><u><br /></u></div><div><div style="text-align: left;"><br /></div></div></div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-25758317863297383342022-03-29T21:57:00.021-07:002022-04-01T15:04:44.958-07:00THE PERSUASION OF KUEI-KU TZU(鬼谷子) Part II <p style="text-align: center;"> <span style="color: #2b00fe; font-size: large;">Part II KUEI-KU TZU(鬼谷子)</span></p><p><br /></p><p style="text-align: center;"><u>KUEI KU TZU</u> IN TRANSLATION</p><p style="text-align: center;">CHAPTER TWO</p><p>A. PAI-HO捭闔: OPENING UP AND CLOSING DOWN<span style="color: red;">a</span></p><p>1. If we examine the past, we find that the sages who have lived between heaven and earth have always been ahead of ordinary beings. They observed the stirring and ceasing of <u>yin</u> 陰and <u>yang</u> 陽and named things according to their natures.<span style="color: red;">b</span> They know the passages to survival or predition.<span style="color: red;">c</span> They can calculate the initiation and the</p><p>----------------------</p><p><span style="color: red;">a</span> Although <u>pai</u> 捭is most often translated as "opening" and <u>ho</u> 闔"closing", <u>pai</u> is also variously translated as "to stir", "to prod" and "to speak". <u>Ho</u>, "to cease", "to hide" and "to silence". </p><p><span style="color: red;">b</span> T'ao notes: "<u>Yang</u> is opening to generate things. <u>Yin</u> is closing to accomplish things. When things are generated and accomplished, names must be established in order to command them.</p><p><span style="color: red;">c</span> T 'ao notes: "He who does not forget death will survive. He who takes survival for granted will perish. Only he who can perceive the minute can be a prophet capable of predicting the fortunate and the unfortunate. He can clearly see the beginning and ending of all events, the phenomenon of the psychological changes in human beings. There is no hidden event which he cannot detect and that is why he can see far ahead and plan accordingly."</p><p><br /></p><div><br /></div><div><div><div style="text-align: right;"><u>End of Page 48</u></div></div><div><br /></div></div><div><div>termination of all events. They understand the principles of the human mind. They are perceptive of the slightest signals of change in things and can guard the passages [to survival or perdition]. Therefore, from antiquity till now, the Way of all sages under heaven has been the same. <span style="color: red;">a</span></div><div><br /></div><div>2. of the infinite changes, each has its own inclinations. It is either <u>yin</u> or <u>yang</u>, either tender or hard, either open or closed, either relaxed or tense.<span style="color: red;">b </span> Because of these, a sage can guard passages, evaluate priorities, gauge relative strengths and capabilities and compare amount of skills.<span style="color: red;">c</span> [People's characters vary.] Some are worthy, some are wise, some dull; Some are brave, some timid; and there are degrees of kindness and morality. Accordingly, they may be "opened up" (<u>pai</u>) or "closed down" (<u>ho</u>); they may be pushed forward or held back; they may be despised or</div><div>------------------</div><div><span style="color: red;">a </span>T'ao notes: "Although the way has been the same, the practices may be different." </div><div><span style="color: red;">b</span> T'ao notes: "Varied phenomena and principles imply the need for different methods of teaching."</div><div><br /></div><div><span style="color: red;">c</span> T'ao notes: "In spite of differences in policy and teaching, the task of guarding the passages is the same. After careful observation and evaluation, the ones suitable to be ahead should be allowed to go first while the ones suitable to stay behind should be made to follow. When a sage uses a talent, he will certainly measure his quality and capacity in planning, compare the amount of his skill, then abilities". uses him in accordance with his abilities.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 49</u></div></div><div><br /></div></div><div><div><div>honored. All may be shepherded without any overt intervention.</div><div><br /></div><div>3. To determine a person's strengths and weaknesses together with his real and unreal qualities, I should follow to detect his intentions and will.<span style="color: red;">a</span> slightly rejecting what he says, I prod him to respond in order to find out the truth. When doing so, it is important to get his main idea. If I keep silent so that he will open up, I may thus gain advantage [in approaching him]. </div><div><br /></div><div>4. Either I open and reveal myself or I close and conceal myself. I open and reveal myself to show that our feelings are identical. I close and keep silent because there are differences in our true feelings.</div><div><br /></div><div>5. [In deciding] to talk or not to talk, I should carefully examine and understand his plans to trace the source of agreement or disagreement.</div><div><br /></div><div>6. [In deciding] whether to disagree or to agree, the first thing to do is to follow his intentions. When I wish to prod him, I should be all inclusive. When I wish to be silent, I should be secretive. In being secretive, I should be subtle and closely follow the way.</div><div>------------------------</div><div><span style="color: red;">a</span> T'ao notes: "The way of using the worthy is to determine if he really has the [required] skills, and the [desired] qualities. Then, indulge him along his tastes and desires to test the genuineness of his will and intentions." This is actually the subject matter for Chapter G: Figuring out.</div><div><br /></div><div style="text-align: right;"><br /></div><div style="text-align: right;"><u>End of Page 50</u></div></div><div><br /></div></div><div><div>7. To prod (pai捭) keep silence is to anticipate his feelings. (ho闟) is to [let him speak so that I can] bind his sincerity.<span style="color: red;">a </span></div><div><br /></div><div>8. In all cases, after perceiving whether he is light or heavy on the scale and figuring out how to compensate the imbalance, the sage proceeds to make plans with him in mind.<span style="color: red;">b</span> If he does not pass evaluation, the sage proceeds to make plans in spite of him.<span style="color: red;"> c</span></div><div><br /></div><div>9. Therefore, prodding (<u>pai</u>) can result in either standing out or being contained.<span style="color: red;">d </span> Silence(<u>ho</u>) can result in either adoption or rejection.<span style="color: red;">e</span> </div><div><br /></div><div>10. Opening and Closing (<u>pai </u>and <u>ho</u>) is the way of heaven</div><div>---------------------</div><div><span style="color: red;">a</span> "To bind his sincerity" means to make sure of his sincerity.</div><div><span style="color: red;">b</span> T'ao notes: "After the scale is set, the weight automatically differentiates. Then, set the appropriate measure to regain the balance. Knowing the cause of the imbalance, [a sage] can make plans for him."</div><div><br /></div><div><span style="color: red;">c</span> T'ao notes: "If his weight is too light to show on the scale and his length is not up to the measurement, he is more or less a waste, and so why worry about him? A sage therefore makes his own plan." </div><div>In the Chinese language, weight and length are common metaphors for a person's ability and talent. </div><div><br /></div><div><span style="color: red;">d</span> T'ao notes: "He who is up to measurement will be put to use and thus stands out. He who is not will remain hidden and contained."</div><div><br /></div><div><span style="color: red;">e</span> T'ao notes: "He who is truthful will be adopted and he who is not will be rejected."</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 51</u></div></div><div><br /></div></div><div><div>and earth.<span style="color: red;">a </span>They change the balance of <u>yin</u> and <u>yan</u>g. The four seasons open and close, thus transforming the vertical and horizontal relationship of all things.<span style="color: red;">b</span> All reflection (<u>fan</u>) and responses (<u>fu</u>) proceed from these.<span style="color: red;">c</span></div><div><br /></div><div>11. Since opening (<u>pai</u>) and closing (<u>ho</u>) are the great transforming movements of the Way and the changing force in persuasion, one must make careful investigation of them, <span style="color: red;">d </span>The great decrees of good and bad fortune are bound to them.</div><div><br /></div><div>12. The mouth is the doorway of the heart. The heart the master of the spirit. Through this doorway, one's will, intentions, delights, desires, thoughts, worries, wisdom and plans go in and out. This doorway, therefore,</div><div>-------------------</div><div><span style="color: red;">a</span> In the <u>I-ching易經</u>, "To open" is called <u>Ch'ien</u> (乾), "to close" is called <u>K'un</u> (坤). <u>Ch'ien</u> and <u>K'un</u> are the first two hexagrams of I-ching and symbolize heaven and earth, respectively.</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "The change of <u>yin</u> and <u>yang</u>, the opening and closing of four seasons, are the works of <u>pai </u>and <u>ho</u>. Horizontal and vertical relationship means the destruction and construction of all things. Either use <u>pai</u> to construct or use <u>h</u>o to destroy."</div><div><br /></div><div><span style="color: red;">c </span>"Reflection and Responses" is the title for the next chapter. For their respective meanings, consult Chapter two of the text.</div><div><br /></div><div><span style="color: red;">d</span> T'ao notes: "Without opening and closing, the great Way cannot be transformed and speech will be monotonous. Therefore, opening and closing are what transforms the Way and causes variations in speech and persuasion. Great though they are, they can only accomplish through changes. Therefore, careful examination of them is necessary. "</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 52</u></div></div><div><br /></div></div><div><div>should be carefully guarded and moderated by [the uses of] <u>pai</u>-<u>ho</u>.</div><div><br /></div><div>13. <u>Pai </u>is "to open", is speaking, and is <u>yang</u>. <u>Ho</u> is "to close", is silence and is <u>yin</u>.<span style="color: red;">a</span></div><div><br /></div><div>14. When <u>yin</u> and <u>yang</u> are balanced harmoniously, the beginning and the end are justified.<span style="color: red;">b</span></div><div><br /></div><div>15. Speech which concerns longevity, happiness, prosperity, honor, reputation, likes, benefits, satisfactions, and delights is yang, and is the beginning.<span style="color: red;">c</span></div><div><br /></div><div>16. [And by the same token, ] speech which concerns death, worries, poverty, insults, abandonments, losses, disappointments, damages, punishments, indictments, is <u>ying</u>, and is the end.<span style="color: red;">d</span> </div><div><br /></div><div>17. Words belonging in the <u>yang</u> category are called "the beginning" because the good is spoken so that events can begin. Words belonging in the <u>yin</u> category are called.</div><div>------------------</div><div><span style="color: red;">a</span> T'ao notes: Without opening and closing, these eight may be unmoderated. The reason for using <u>pai-ho</u> is to control their going in and out.</div><div>Opening to speak is outward bound and is therefore called <u>yang</u>. Closing to feel is inward bound and is therefore called <u>yin</u>."</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "Because the opening and closing are moderated, the <u>yin</u> and <u>yang</u> are in harmony. Because the forward and the backward are in proper order so the beginning and the end are justified."</div><div><br /></div><div><span style="color: red;">c </span>T'ao notes: "These are all for life, therefore are <u>yang</u>, are the beginning." <span style="color: red;">d</span> 'ao notes: These are all for death, therefore are <u>yin</u>, are the end."</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 53</u></div></div><div><br /></div></div><div><div>"the end" because the bad is spoken so that plans can be terminated.<span style="color: red;"> a</span></div><div><br /></div><div>18. The Way of opening and closing is to be used in accordance with <u>yin</u> and <u>yang</u>. When speaking with those who are <u>yang</u>, use lofty and sublime language. When speaking with those who are <u>yin</u>, use petty and restricted language. Use the base to deal with the petty and use the sublime to deal with the great. To speak from these principles, there is nothing which cannot be brought out, nothing which can not be penetrated and nothing which is impossible. One may use them to persuade ordinary people, families, even the state and the whole realm. Nothing is too big when using the great.<span style="color: red;">b</span> Whether to increase or to diminish, to reject or to accept, to leave or to return, in all cases, matters are to be guided by <u>yin-yang</u>.<span style="color: red;">c</span></div><div>-----------------------</div><div><span style="color: red;">a</span> Hsiao notes: "The good part is spoken so that he can be persuaded to take action. The bad part is spoken so that he can be persuaded to stop his plan for action." (See Hsiao, Tebg-fu, <u>Studies in Kuei Ku Tzu,</u> p.150)</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "When there is complete <u>yin</u>, there is no inner limit. Where there is complete <u>yang,</u> there is no outer limit."</div><div><br /></div><div><span style="color: red;">c</span>T'ao notes: "To increase is to complement with the Way; to diminish is to reduce with events. Rejection occurs where there is conflict of intention; Acceptence takes place when there is identification of will. To leave is to go away without returning; To return is to go away and come back again. All these do not exceed the boundary of <u>yin-yang</u>.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 54</u></div></div><div><br /></div></div><div><div>19. When <u>yang</u> moves, <u>yin</u> stops and becomes concealed. When <u>yang</u> comes out, <u>yin</u> hides and retires.</div><div><br /></div><div><u>Yang</u> eventually ends up in <u>yin</u>,<u> Yin</u> ultimately returns to <u>yan</u>g. When one moves with <u>yang</u>, virtue is generated. When one keeps silence with <u>yin</u>, forms are accomplished.</div><div><br /></div><div>Starting from <u>yang</u> to seek <u>yin</u> is to enfold with virtue. Starting from <u>yin</u> to seek <u>yang</u> is to exert force.<span style="color: red;">ª</span></div><div><br /></div><div>20. The mutual seeking of <u>yin</u> and <u>yan</u>g comes from the use of <u>pai</u> and <u>ho</u>. This is the <u>yin-yan</u>g way of heaven and earth, and is the method of persuasion.<span style="color: red; font-size: x-small;">b</span> As it precedes all things and events in the universe, it can be called the doorway of heaven and earth.</div><div><br /></div><div>Therefore, they are to be guided by y<u>in-yang</u>."</div><div><br /></div><div>---------------------</div><div><span style="color: red;">a</span> Although <u>yin </u>and y<u>ang</u> mutually propagate and diminish each other, <u>yang</u> nontheless assumes an active role. Starting from <u>yang</u> to seek <u>yin</u> is therefore natural and therefore virtuous. Starting from <u>yin</u> to seek <u>yang</u> is reversing the process and therefore requires the exertion of force.</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "Since language is molded after heaven and earth and imitates <u>yin</u> and <u>yang</u>, the Way can be used in persuading people."</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 55</u></div></div><div><br /></div></div><div><div>B: FAN-YING: REFLECTION AND RESPONSES<span style="color: red;">a</span></div><div><br /></div><div>1. The great civilizers of the past came into being together with the Formless.<span style="color: red;">b</span></div><div><br /></div><div>2. They used reflection to review the past and repetition to test the future; They used reflection to understand antiquity and repetition to understand the present; They used reflection to understand others and repetition to understand themselves.<span style="color: red;">c</span> When the principles of motion</div><div>--------------</div><div><span style="color: red;">a</span> T'ao notes: "The way of listening is such that when there is point of disagreement, I reflect upon it and then offer a rebuttal. He would think further because of the rebuttal and offer responses."</div><div>There has been some major disagreement on the title of the chapter. One version uses "Fan-ying" and the other is "Fan-fu". <u>Fan</u> 反is "to reverse," "to reflect," and "to return." Ying 應 is "to respond." Taken together, they mean "interaction". This obviously is the one which T'ao adopted. Fan-fu is adopted in T'ai- p'ing-yu-lan 太平御覽(The Sung Encyclopedia, ca. 12th Century). Fu 䨱means "to repeat." But it can also mean "to respond." Together, fan-fu means "reflection and repetition" or "reflection and response."</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "The great civilizers are sages of the past who civilized things with the Great Way. The Formless is the Way. Movement always originates from the Way, that is why they came into being together with the Formless".</div><div><br /></div><div><span style="color: red;">c</span> T'ao notes: "The great civilizing sages ceaselessly examined all things. They were gravely careful in their actions and repeatedly and meticulously studied [every thing]. In order to know things to come, they first reviewed the past. In order to know current events, they also scrutinized antiquity. In order to know themselves, they also evaluated others. That is why they could be thorough in their actions and successful in their movement.'</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 56</u></div></div><div><br /></div></div><div><div>and stillness, substance and emptiness do not match the present situation, reflect upon the past to seek them.<span style="color: red;">a</span> Things are such that when they are reflected upon they can be repeated. This is the intention of the sages. One must be watchful.</div><div><br /></div><div>3. When a person speaks, he is on the move. When I listen silently, I am still. Following the spoken words, I listen to his statements. If there is discrepancy the words, I reflect upon it and seek further. In this way, the responses will surely come out.<span style="color: red;">b</span></div><div><br /></div><div>4. In language there are symbols. In things and affairs there are analogies. Because there are symbols and analogies, one may use them to contemplate what follows next.<span style="color: red;">c</span></div><div><br /></div><div>I think when <u>fan</u> is taken to mean "reversion", and when it is used to understand other, it can be taken to mean "an act of turning the opposite way", i.e., turn around and take the other person's position and perspective.</div><div>---------------------------</div><div><span style="color: red;">a</span> T'ao notes: "Motion and stillness are the results of movement. Substance and emptiness are the measures of truthfulness. When the principles [of movement and truthfulness] do not match the current situations, reflect upon past experiences to seek explanations."</div><div><br /></div><div><span style="color: red;">b </span>T'ao notes: "What he said may not fit the principle [of movement/stillness, substance/emptiness]. But should not immediately reject it. Rather, reflect upon it and offer rebutal so that he will search further. Then, the responses that match the principles will naturally flow."</div><div><br /></div><div><span style="color: red;">c</span> T'ao notes: "Since the corresponding principles have come out, I can use these symbols in speech, and these analogies in things. Since there are symbols and analogies of preceding events, I should further contemplate those follow so that [the meanings] will naturally come through.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 57</u></div></div><div><br /></div></div><div><div>Symbols are the symbolizations of things. Analogies are the comparisons and contrasts of expressions. One uses what has no form to seek what has sound.<span style="color: red;">a </span></div><div><br /></div><div>5. [Speaking is like fishing.] If the bait-language is appropriate to the situation, then the human fish can be caught.<span style="color: red;">b</span> Speaking is like spreading and setting up snares to trap animals. I set up many snares in the intersection of animal paths and wait for my prey. [By the same token, ] if the Way [of my speech] fits the situation then my prey will automatically fall into it. Thus is the snare to catch people. The snares are used often. </div><div><br /></div><div>6. then When he keeps silent and no analogy can be found, then I change accordingly. Using different symbols to find the ones which his heart responds to, I would then perceive his feelings and then shepherd him<span style="color: red;">. c</span></div><div><br /></div><div><br /></div><div><span style="color: red;">a</span> T'ao notes: "The principle lies in the very hidden. and therefore has no form. Without speech nothing can be expressed. That is why one uses what has no form to seek what has sounds. Uttered sounds means speech. Analogies are analogies of kinds."</div><div><br /></div><div><span style="color: red;">b </span>T'ao notes: "To gain fish, casting bait is essential. To gain [the appropriate] speech, the initiation is essential. Once I have begun the speech, his speech will respond to mine. Once the bait is cast the fish will come. The bait must fit the situation."</div><div><br /></div><div><span style="color: red;">c</span> "To shepherd" is to allow him to roam freely within a boundary, and be able to call for service when required. The word <u>mu </u>literally means "shepherding". But it is also used to mean "a magistrate manages his principality". It can also mean "to cultivate character"</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 58</u></div></div><div><br /></div></div><div><div>7. I reflect and send forth; he will respond and come. Language contains symbols and analogies upon which I set the foundation [of interaction].<span style="color: red;">a</span> Using this over and over again, I will not fail to find appropriate expressions.<span style="color: red;">b</span></div><div><br /></div><div>8. When a sage persuades, regardless of whether the person is foolish or wise, there will be no doubt [left in his mind].</div><div><br /></div><div>9. He is skillful in reflecting and listening and will alternately use god-like or ghost-like methods to gain [the desired] information.<span style="color: red;">c </span>He changes appropriately and shepherds carefully. </div><div><br /></div><div>10. If I am not careful, then the information gathered will not be clear. If the gained information is not</div><div>------------------</div><div><br /></div><div><span style="color: red;">a</span> "I reflect and send forth; he will respond and come" can be interpreted as "I act; he will react." </div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "Since the language of symbols and analogies sets the foundation, one can use them again and again. That is to say, repeatedly and carefully survey them, hide. SO that falsity and absurdity have no place to hide. Then, everything can be proper and each can find its own expression."</div><div><br /></div><div><span style="color: red;">c </span><u>Pien Kuei-shen</u> (變鬼神) literally means "changing into a ghost or a god". When one knows what ordinary people cannot know, such as detecting the minute, knowing the hidden and predicting the future, he is regarded as possessing some spiritual power. Ghosts are the ones possessing the power to know the underworld. Gods are the ones possessing the power to know heavenly affairs.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 59</u></div></div><div><br /></div></div><div><div>clear, the established foundation [for persuasion or decision making] will not be sound.<span style="color: red;">a</span> </div><div><br /></div><div>11. When I detect different uses of symbols and analogies, I must challenge him [to generate more responses] so as to listen further.</div><div><br /></div><div>12. To listen, I must first be silent. To expand, I must first withdraw. To ascend, I must first humble myself. To gain, I must first give. To elicit his feelings, I must first use symbols and analogies to guide the direction of his expressions. Similar arguments will echo each other. Similar reasonings will move in the same direction. <span style="color: red;">b</span></div><div><br /></div><div>13. The content [of the speech] may adhere to one thing or another. Some may serve the purpose of a superior, some may be used to manage a subordinate. By this, I can discern truth from falsehood, understand similarities and difference and procure genuine or deceptive feelings. </div><div><br /></div><div>14. A person's behavior, speech and silence accompany these [feelings]. They also determine whether or not a</div><div>-------------------------</div><div><span style="color: red;">a</span> T'ao notes: "Clear information comes from careful management. Carelessness leads to unclarity. A sound foundation is built upon clear information. Unclarity leads to an unsound foundation." </div><div><br /></div><div><span style="color: red;">b </span>T'ao notes: "Wanting him to reveal his feelings, I first use the symbols and analogies to stir him. Once his feeling is stirred, he will want to speak. I gently cultivate and nourish him so that his speech will naturally flow. Like cranes resting in shadowy places, they always respond to the sound of their own species. Therefore, similar reasonings will move in the same direction."</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 60</u></div></div><div><div><br /></div><div><br /></div><div>person expresses his joy or anger. [Through these,] his pattern can be perceived. </div><div><br /></div><div>15. All these should first be determined to serve as precepts [for my action]. Based on these, I use <u>fan</u>, reflection and reversion, to seek his responses so as to observe what he rests upon.<span style="color: red;">a </span> [Therefore,] I must first be evenhanded and calm so that I can listen to his speech, observe the happenings, discuss things and differentiate their relative strength.</div><div><br /></div><div>16. Even if what is said is not relevant, I can know the entire category from the subtle aspect of it. I can know a person as if I lived inside him. I can measure his capacity and project his intentions as precisely as an oracle foretelling future, like the pointing of the <u>t'eng</u> snake and as accurately as the archery of Hou Yi.<span style="color: red;">b</span></div><div>-------------------------</div><div><span style="color: red;">a</span> T'ao notes: "I reverse to take his position in order to get his responses and therefore observe where his feelings rest upon. This is called validation. To know a person is to know his feelings. " Thus is the function of speech."</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "By hearing a person's speech, I can know his feelings. then I feelings. Knowing him as if living inside him, then I surely will know exhaustingly his ultimate feelings. Where the <u>t'eng</u> snake points there will be good and bad fortune without failure. An arrow shot by Hou Yi will always hit the target. Listening to speech discerning feelings are no different from these." </div><div>The Teng snake is regarded as possessing magic power such as raising cloud and mist and foretelling fortunes. </div><div>Hou Yi was a king of the Hsia Dynasty who was reknowned for his mastery of archery.</div><div><br /></div><div><br /></div></div></div><div><br /></div><div><br /></div><div><div><div style="text-align: right;"><u>End of Page 61</u></div></div><div><br /></div></div><div><div>17. The beginning of knowledge is the self. When I know myself, I can begin to know others. <span style="color: red;">a</span> These mutual knowings accompany each other like the eyes of a flounder.<span style="color: red;">b</span> Their relationship is like the shadow following the light. Then, I can discern a person's speech without failure as a needle is attracted by a lodestone or as the tongue is attracted to roast ribs.</div><div>18. My dealing with people is subtle. My perception of the situation is quick.</div><div>19. [These mutual knowings complement each other] just as the <u>yin</u> and <u>yang</u> complement each other, and as the earth accompanies the heaven.<span style="color: red;">c</span></div><div><br /></div><div>20. Before the shape is visible, approach it smoothly to trace out the way.</div><div>Once the shape is visible, deal with</div><div><br /></div><div><span style="color: red;">a</span> T'ao notes: "He who knows others is wise. who knows himself is enlightened. Wisdom is born enlightenment. Enlightenment can generate wisdom." </div><div><br /></div><div><span style="color: red;">b</span> The closest English translation found for <u>pi-mu</u> fish is the flounder whose eyes lie next to each other. However, in the Erh Ya (爾雅, the first Chinese Dictionary), <u>pi-mu</u> obviously means something different. Various records indicate that this kind of flat fish only has one eye and always travels in pairs.</div><div><br /></div><div><span style="color: red;">c</span> T'ao uses the analogy of the working of the femur and humerus. "They belong to one physical unit, but work in opposite directions, constituting one function." </div><div>"Earth" and "heaven" in the original text appear as "the round and the square". The Chinese has a saying "heaven is round and earth is square ( 天圓地方)". <u>Yin</u> is earth, and therefore square. <u>Yang</u> is heaven, and there fore round. In their implication for human affairs, "the round" is a smooth approach to deal with people, and "the square" is a straight approach.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 62</u></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: left;"><div>it squarely. Whether advancing or retreating, whether moving to the right or to the left , <span style="color: red;">a </span> all are to be administered by this. </div><div><br /></div><div>21. If this is not set, I cannot shepherd others rightly.<span style="color: red;">b</span> If I cannot do this skillfully, I would be lost feelings and go astray from the Way.<span style="color: red;">c </span> </div><div><br /></div><div>22. Carefully set this first, in order to shepherd others. I plan without visible signs, and nobody can see what I am driving at. This is called god-like.</div><div><br /></div><div>--------------------</div><div><span style="color: red;">a</span> In Chinese thinking, the right is a more important position than the left. Movement to the right therefore means moving to a more important position, i.e. promotion. Moving to the left means demotion.</div><div><br /></div><div><span style="color: red;">b</span> "This" means the principle of the round and the square, advancing or retreating. T'ao notes: "If it is not set first, then the proper method of shepherding people cannot be obtained."</div><div><br /></div><div><span style="color: red;">c </span>T'ao notes: "If I cannot do this skillfully, I would be grabbing the end to continue the beginning (i.e., getting the order backwards), or putting a square handle in a round socket (i.e., mismatching materials). I would be causing conflict among people and lose on both human relation and the Way."</div><div style="text-decoration-line: underline;"><br /></div><div style="text-decoration-line: underline;"><br /></div></div><div style="text-align: right;"><u>End of Page 63</u></div></div><div><br /></div></div><div><div>C. NEI-CHIEN: INTERNAL BONDS<span style="color: red;">a</span></div><div><br /></div><div>1. In the affairs of the prince and his ministers, of superiors and his subordinates, sometimes distance does not preclude intimacy, and a closeness does not preclude loofness. A person may be available but not put to use, while someone else who has left is called back. One may come forth daily without being listened to, while someone else who is far away is missed.</div><div><br /></div><div>2. In all these cases, there are internal bonds. When the elements match, the foundation [of the bond] begins to form.</div><div><br /></div><div>3. The bonds can be formed by morality, by friendship, by wealth, or by lust.<span style="color: red;">b</span></div><div>--------------------------</div><div><span style="color: red;">a</span> T'ao notes: "Bonds are what holds to make the relationship firm. The relationship between the prince and his ministers, the dealings of superiors and subordinates should mutually possess the feelings for the internal situation, then the tie can be firm without falling apart."</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "Bond by virtue means becoming bound to the prince by virtue. In this case, the minister, although minister in title, is teacher in substance. Bond by friendship means becoming bound to the prince by way of friendship. In this case, The minister, although minister in title, is friend in substance. Bond by wealth and lust finds example in Chieh's(桀) and Chou's 紂 ministers Fei-chung (費仲) and Wu-lai(惡來). </div><div><br /></div><div>Chieh (紂) was the last emperor of the Hsia Dynasty and Chou was the last emperor of the Shang Dynasty. The downfall of these two dynasties was often attributed to their excessive indulgence in luxury and lust.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 64</u></div></div><div><br /></div></div><div><div>4. [Once the bond is formed,] I can use my will freely. I can enter or exit at will; I can be intimate when I desire, be distant when I so incline: I can come or go as I wish, serve or be missed as I choose. Like a ground spider rearing her young, I can enter without a trace and leave without warning. I come alone or go alone at willand noone can stopme.<span style="color: red;">a</span></div><div><br /></div><div>5. The bond becomes internalized because of the speech adopted. The strength of the bond comes from the strength of planning.<span style="color: red;">b</span></div><div><br /></div><div>6. When I want to persuade, I must conceal my calculation. When I make plans I must follow smoothly.</div><div><br /></div><div>7. I silently judge the prudence [of the proposal] then openly state its strengths and weaknesses, so as to manipulate the will [of the prince]. I submit the prescription in proper time so it may match the his plan.<span style="color: red;">c</span> After</div><div><br /></div><div><span style="color: red;">a </span>T'ao notes: "This kind of spider builds its 'caves' underground. When rearing its young, it covers up the entrance to the cave. Coming in and going out, it leaves no visible signs, and therefore nothing can stop it. A minister who has an internal bond surrenders himself to follow the prince in order to strengthen that bond until it is completely tight."</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "Once the speech is adopted it is bound to the prince internally. As the minister make plans after figuring out [the prince's] feelings, the prince will certainly hold onto it without letting go."</div><div><br /></div><div><span style="color: red;">c </span>T'ao notes: "The prescription means proposal of methods. "</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 65</u></div></div><div><br /></div></div><div><div>careful thinking, I come to strengthen the bond. Further interaction should also be done in proper timing.<span style="color: red;">a</span> </div><div><br /></div><div>8. When there is internal discord, do not take any action. Rather, gauge and calculate a proper timing, following what the convenience demands, and seek change. Building internal bonds by changing is like turning a key to find its point of contact.<span style="color: red;">b</span></div><div><br /></div><div>9. When talking about past events, I first follow [the conventional] expressions. When talking about future events, I am versatile in my speech.<span style="color: red;">c</span> </div><div><br /></div><div>10. I am good at instigating changes: I am conversant with the lay of the land; I understand the ways of heaven, so that I can change with the four seasons, summon the positive and negative spiritual forces to harmonize <u>yin</u> and <u>yang</u>, <span style="color: red;">d</span> and can use all these to shepherd the people.</div><div><br /></div><div>--------------------</div><div><span style="color: red;">a</span> T'ao notes: "After careful thinking and planning and then coming to serve the prince, I can strengthen my own position."</div><div><span style="color: red;">b</span> T'ao notes: "Turning a key to find the point of contact, the lock is sure to open. Seeking internal [bond] by changing, the internal will eventually match."</div><div><span style="color: red;">c </span>T'ao notes: "Since the past events are already established, it is desirable to follow the conventional expressions when speaking about them. The future events are yet to take shape, it is desirable to be versatile."</div><div><span style="color: red;">d</span> The words in question are <u>kuei</u>, "ghosts" and <u>shun</u>, "gods". It is very difficult to find exact equivalence of these two words in English vocabulary. But because "ghosts" entail the supernatural power of the underworld, I translate it as "the negative spiritual forces". "gods" entail the supernatual power of the heavenly, I translate it as "the positive spiritual forces".</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 66</u></div></div><div><br /></div></div><div><div>11. Watching how a person make plans, I can know his will and intention. When the devised plan does not match [the will of the prince] it is because there are things I do not know. <span style="color: red;">a</span></div><div><br /></div><div>12. When the plan matches [the will] but there is no bond formed, the relationship will appear to be close on the surface but distant beneath the surface. When a plan does not match [the will], a sage will not [continue to] plan for him.<span style="color: red;">b</span></div><div><br /></div><div>13. A distant but [actually] close relationship is indicative of hidden affinities. A close but [actually] distant relation is indicative of discordance of wills.</div><div><br /></div><div>14. I am willing and available but not put to use because my proposal is not accepted. I have already left, but am recalled later because things happened as I had predicted. I come forward daily without being listened to because my proposal does not match [the prince's will]. I am far away but am missed because my plan is in harmony.</div><div>----------------------</div><div>T'ao notes: "Positive and negative spiritual forces help with the <u>yin-yang</u> to breed living things. Knowing the ways of heaven and earth, one can summon the positive and negative spiritual forces and merge with the virtue of <u>yin</u> and <u>yang.</u>"</div><div><br /></div><div><span style="color: red;">a</span> Because the planner has not grasped the situation completely.</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: " A plan that does not match the will [of the prince] is like using a square instrument for a round purpose. " That is why a sage will not plan for him.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 67</u></div></div><div style="text-align: left;"><div><br /></div><div><br /></div><div>[with and the prince's plan], and he awaits me to make decisions.</div><div><br /></div><div>15. Therefore, actions taken without observing proper categorical types will be rejected. Persuading without getting the feeling for the situation will be condemned.<span style="color: red;">a</span> </div><div>16. Once I have grasped the feeling for the situation, I can begin to design the method.<span style="color: red;">b</span> Thus, I can freely resign or advance; I can liberally form the bond or dissolve it.</div><div><br /></div><div>17. In the conduct of a sage, he uses this approach to gain knowledge in advance and can establish bonds with everything. From this come morality, benevolence, trust worthiness and plans.</div><div><br /></div><div>18. I take [what is appropriate] from the Book of Songs and Book of Documents, mix them with my own words, then discuss generally the gains and losses, the comings and goings of events.</div><div><br /></div><div>19. If I desire to win accord, I work on what is internal. If I desire to detach myself, I work on what is</div><div>------------------</div><div><span style="color: red;">a </span>T'ao notes: "He who persuades without observing the situation and the categorical types is like dispatching the wrong-sized vehicles to travel on the wrong roads, and therefore being rejected and condemned."</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "Getting the feeling of the situation is like adding wind to the wings of big birds, like allowing big fish to swim in big waters. abundant that nothing can stop it." Its force is so</div><div style="text-decoration-line: underline;"><br /></div><div style="text-decoration-line: underline;"><br /></div></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: right;"><u>End of Page 68</u></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>external, <span style="color: red;">a</span> To discern between the internal and external, I must understand how to calculate, how to predict coming events and solve problems. Making no mistakes in my planning, I will establish my merit and reputation.</div><div><br /></div><div>20. When the people are orderly and tribute and wealth are coming in, I would establish bonds and seak internal agreement.<span style="color: red;">b</span> When the prince is not enlightened and in competent, his subordinates are unruly and unwary, even though bonded, I would turn against him. </div><div><br /></div><div>21. When the prince is self-contended and unwilling to retain advice, then I would please him and give him wings. If an order arrives automatically, I accept it and handle actions situation. it properly. If I desire to leave, after having carefully observed the take difficult Going around in circles, adjusting to changes</div><div>----------------</div><div><span style="color: red;">a</span> Hsiao notes: "If I want to cooperate with the prince, then I should get to know the situation deeply. If the situation has become hopeless and I want to leave then I must detach myself to avoid knowing the situation." (<u>Studies</u>, p.173)</div><div><br /></div><div><span style="color: red;">b</span> The bond built under this condition is likely to bring greater cohesion in the country. That is perhaps why the suggestion of "seeking internal agreement." Since the intention of the prince as demonstrated by his actions is laudible, it is proper to seek to match his will.</div><div><br /></div><div><br /></div></div><div style="text-align: left;"><br /></div><div style="text-align: right;"><u>End of Page 69</u></div><div style="text-align: left;"><u><br /></u></div><div style="text-align: left;"><div>in the situation and not letting people understand what I am doing are the prime principles in retreating.<span style="color: red;">a</span></div><div><br /></div><div>D. TI-HSI: DEALING WITH FISSURES<span style="color: red;">b</span></div><div><br /></div><div>1. There are natural laws in all things. There are merger and separation in all events. </div><div>2. The nearby can be unseen while the distant can be known. The nearby is unperceived because I am not observant of what is being spoken. The distant is known because by retrospection of the past I can test the upcoming.<span style="color: red;">c</span></div><div>-----------------------</div><div><span style="color: red;">a</span> T'ao notes: "In between leaving and staying, repeatedly discern what is the most appropriate. Change according to the changes in the situation. Even the best cannot figure out what I intend to do. Retreating in this manner is the prime principle for self-protection."</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "<u>Ti</u> is to pound to make firm. <u>Hsi </u>is tiny fissures. The collapse of a wall or the corruption of utensils starts from tiny fissures. If they were pounded upon and made firm, then the wall and the utensil will not deteriorate. If they cannot be saved, then get rid of them and replace them with new ones. So is the way of human affairs.</div><div><br /></div><div><span style="color: red;">c</span> T'ao notes: "Observing the speech and actions, I can see what are nearby. Retrospection of the past to test the upcoming, then I can know what are distant."</div><div><br /></div><div><br /></div></div><div style="text-align: left;"><u><br /></u></div><div style="text-align: right;"><u>End of Page 70</u></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: left;"><div>3. A fissure is a crack. A crack is like a gully. A qully is capable of developing into a large chasm. </div><div>4. A fissure always begins with premonitions. I can deal with the fissure by filling it. I can remove it from its external causes. I can pacify it. I can conceal it. or I can take possession of it. These are the principles</div><div>of dealing with fissures. <span style="color: red;">a</span></div><div><br /></div><div>5. A sage knows when things become critical. But he alone safeguards himself. He can follow the changes of events, interpret them, plan comprehensively for every eventuality and can thus detect the most minute details of changing events. </div><div><br /></div><div>6. Starting with [a fissure] the size of the tip of autumn down, I can shake the very foundation of Mt.Tai.<span style="color: red;">b</span></div><div>-------------------</div><div><span style="color: red;">a</span> T'ao notes: "Premonitions signal the appearance of fissures and are extremely minute. Fissures forming from within can be dealt with by filling it. Those formed by external forces can be dealt with by withdrawing from those forces. Those formed from down under can be dealt with by pacifying. If the fissures are small enough, they can be dealt with by concealing. If nothing can save the fissures from continuing to expand, take possession of the utensil. Knowing thoroughly these five, one can be said to exhaust the principles of dealing with fissures."</div><div><br /></div><div>From here on, the fissures begin to mean troubles in the country and the utensil or the wall begin to mean the state. Fissures formed from down under means rebellion of the people.</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "Kao-tzu (高祖) of the Han Dynasty (r. 206-195 B.C.) emerged from the plebeian and rose to the emperial throne. T'ang(湯) of the Shang Dynasty (reign 1765-1760 B.C.) started from being a tiny state to capture the ten thousand states." </div><div><br /></div><div>Kao-tzu was the first smepror of the Han dynasty and They both had humble beginnings</div></div><div style="text-align: right;"><u>End of Page 71</u></div><div style="text-align: left;"><div><br /></div><div>Plans to deal with the appearances of the budding troubles should all proceed from the principles of dealing with fissures.</div><div><br /></div><div>7. A fissure [which allows one ] to deal with is an application of methods.<span style="color: red;">a</span> There are confusing hustle and bustle under heaven. The lords are not enlightened. The nobles are immoral. Petty people flatter and extort and the able are not used. The sages run away to hide and the greedy and hypocrites thrive. The prince and his ministers delude each other. The existing order starts to corrupt. There is constant warfare and families are forced to break up and disperse. There are constant betrayers and rebellion. All these are regarded as the budding of troubles and the beginning of tiny fissures. </div><div><br /></div><div>8. When a sage sees the budding of troubles and the beginning of tiny fissures, he should apply the [appropriate] method. If the world can still be managed, he mends it by filling the fissure. If the world is beyond managing, his method is to take possession of it. He can deal </div><div>--------------------</div><div>and achieved great deeds. Mt. Tai is a mountain in Shang-tung Province.</div><div><br /></div><div><span style="color: red;">a</span> T'ao notes: "When the confusion of a state becomes apparent, when the buds of troubles begin to show, planning begins. Because he knows the principles of dealing with fissures, he wastes no opportunity. Once a fissure has started, one can begin to apply methods. That is why a fissure to be mended is the application of methods."</div><div><br /></div><div><br /></div></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: right;"><u>End of Page 72</u></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>with the situation this way or that way, by opposing or by overturning, <span style="color: red;">a</span></div><div><br /></div><div>9. The reigns of the Five Emperors were examples of mending by filling. The rises of the Three Kings were examples of mending by taking possession.<span style="color: red;">b</span> When the lords are warring incessantly with each other, it is of prime importance that one be capable of dealing with the situation.</div><div><br /></div><div>10. From the beginning of heaven to the end of earth, through the merger and separation of things and events,</div><div>---------------------------</div><div><span style="color: red;">a</span> T'ao notes: "'this way' means dealing by filling up the fissures. 'That way' means by taking possession of (the entire utensil). 'Opposing' means to help with the management. 'Over truning' means to take the country for oneself."</div><div><br /></div><div><span style="color: red;">b </span>The Five Emperors were legendary sage kings of the earliest Chinese history. Although historical accounts vary as to who these five really were, a most common version states that they were: Huang-ti (the Yellow Emperor, 黃帝,ca. 2697-2599B.C.), Chuan-shu ( 顓頊, ca. 2514-2437 B.C.), Ti-Hau (帝嚳 ,ca. 2536-2367 B.C.), T'ang Yao (唐堯,ca. 2357-2258 B.C.), and Yu-Shun ( 虞舜,ca. 2257-2208 B.C.). Yao and Shun particularly were reknowned for their good government and their abdications of the throne to the Wise of the country, instead of their sons.</div><div><br /></div><div>The Three Kings were: Yu of Hsia Dynasty ( 夏禹,ca. 2207-2198 B.C.), T'ang of Shang Dynasty ( 商湯 ca. 1765-1760 B.C.), King Wu of Chou Dynasty ( 周文王 ca. 1121-1116B.C.). Each of them were the founding emperor of Hsia, Shang and Chou dynasties, respectively. Each started off as a prince of his fiefdom and rose to power and finally took possession of the entire empire after many years of wars.</div><div><br /></div><div>T'ao notes: "The affairs of the Five Emperors were still manageable, therefore, mending (the fissures) by filling. Abdicatins ensued. The affairs of the Three Kings were beyond management, therefore, mending by taking possession. Wars ensued. "</div><div><br /></div><div><br /></div></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: right;"><u>End of Page 73</u></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: left;"><div>the existence of fissures is inevitable. One must not fail to observe them.</div><div><br /></div><div>11. A sage, being the messenger of heaven and earth, can use the principle of pai-ho to observe them. <span style="color: red;">a</span></div><div><br /></div><div>12. If there is no way of dealing with the world, the sage retreats into deep hermitage to wait for his time. If there is a time that the world can be dealt with, the sage then schemes and plans. He can match with what is above him and he can check with what is below.<span style="color: red;">b</span> He is capable of following the situation and guard the spirit of heaven and earth.</div><div>--------------------</div><div><span style="color: red;">a</span> T'ao notes: "He who can use his perception of the great way to manage human affairs is a sage. He comes after heaven is already formed but he can observe heavenly timing. That is why he is the messenger of heaven and earth." </div><div><br /></div><div><span style="color: red;">b </span>T'ao notes: "Matching with what is above means mending (fissures) by filling, by helping with the management of the situation. Matching with what is below means mending by taking possession, by arousing people to the cause."</div><div><br /></div></div><div style="text-align: left;"><u><br /></u></div><div style="text-align: right;"><u>End of Page 74</u></div><div style="text-align: left;"><u><br /></u></div><div style="text-align: left;"><div>E. FEI-CH'IEN: MAKING FLY AND MANACLING<span style="color: red;">a</span></div><div><br /></div><div>1. The purpose of weighing power and measuring potentials is to attract talents from far and near. </div><div>2. Before establishing the power structure and system of administration, I must first observe similarities and differences, differentiate the truth or falsehood in his speech, discern his internal and external expressions and know the amount of intelligence in him. If he can scheme for times of peace as well as for times of turbulence, if he can determine which is immediately important and which is only remotely so, and potential. then measure and weigh his ability and potential.</div><div><br /></div><div>3. If he is malleable, then he can be sought, summoned and put to use. Employ the expressions to which he is most vulnerable of being hooked and manacled, then make him fly and manacle him.<span style="color: red;">b</span> The speech which hooks and</div><div>-----------------</div><div><span style="color: red;">a</span> Literally, fei(飛) is to fly, ch'ien(箝) is to clamp down. </div><div><span style="color: red;"> </span> T'ao notes: "Fei is to make reputation and spread it. Ch'ien is to hold and to bind to make him unable to escape. The way to capture people is to make reputation for him and make him fly. He will reveal his feelings and manifest his wills. Then, following what he likes, I hold him and bind him so that he cannot get away."</div><div><br /></div><div><span style="color: red;">b </span>T'ao notes: "To hook' means getting the information by way of seducing. People's qualities and characters vary, so there are different speeches to hook and to manacle. Gaining ch'ing by seeking a response internally is called 'hooking'. Gaining ch'ing by making reputation</div><div><br /></div><div><br /></div></div><div style="text-align: right;"><u><br /></u></div><div style="text-align: right;"><u>End of Page 75</u></div><div style="text-align: left;"><u><br /></u></div><div style="text-align: left;"><div>manacles is the speech which persuades. In using it, I should suddenly use <u>pai</u> to show my agreement, suddenly use <u>ho</u> to show my disagreement.<span style="color: red;">a</span></div><div><br /></div><div>4. He who is unaffected by these perhaps could be summoned first, then burden him [with heavy responsibilities]. Or he should first be burdened and then faulted. The heavy burden may destroy him. or the attempt to destroy him may become his [testing] burden.<span style="color: red;">b</span></div><div><br /></div><div>5. To induce talents to service, some can be attracted by shiny gems or bright pearls and jade or other brilliant materials. Some can be hooked by a fair assessment of their ability and by setting up a power position which may utilize their ability. Some can be manacled by patiently waiting for the crack of opportunities where the principles of dealing with fissures should be used.</div><div>-------------------</div><div>for him externally is called 'making fly'. Once getting the <u>ch'ing</u>, then manacle and hold on to him so that he cannot escape."</div><div><br /></div><div><span style="color: red;">a </span>Hsiao interprets this passage to mean that when using the method of "hooking and manacling", one must incorporate endless changes in the employment of language. (<u>Studies</u>, p.183)</div><div><br /></div><div><span style="color: red;">b</span> The burden of heavy responsibility will be able to win the heart of some talents. Finding fault with his performance will make him even more attentive. If his talent does not match up to the burden assigned, he will be destroyed. If he is indeed talented, even if the burden is heavy, he will not be destroyed. Rather, the over weighed burden becomes a test which reveals his hidden potential and which may lead to greater responsibilities.</div><div><br /></div><div><br /></div></div><div style="text-align: right;"><u>End of Page 76</u></div><div style="text-align: left;"><u><br /></u></div><div style="text-align: left;"><div>6. If I want to use him to manage the affairs of the world, first weigh his power and measure his ability. He should be able to watch for heavenly timing, scrutinize the topography of the land, the formation of strategic passes, the wealth of the people, the relations of the countries, and know which are friendly and trusted allies and which are hostile and distant enemies. </div><div>7. Study his heart and examine his intentions, find out his likes and dislikes, then select the most important spots to hit with the flying and manacling speeches to make him fly with color and then manacling him, hooking him by what he likes. When he is manacled, I can requests at will. </div><div>8. If he is to be used to manage people, then, measure intelligence and ability, weigh his strength, weigh his talent and strength, estimate his charismatic potential. </div><div>9. Then, put him in a pivotal and critical position. Sometimes anticipate his actions, sometimes follow his actions.<span style="color: red;">a</span> Matched with manacling and moderated with discretion, this is the sequel of making fly and manacling. </div><div>10. When applying these to people, I can go forward empty handed yet come back with something substantial. I can </div><div>--------------</div><div><span style="color: red;">a</span> Hsiao noted: "I anticipate his action so that I can provide for him ahead of time. I follow his action means I can support what he has already accomplished." (<u>Studies,</u> p.185)</div><div><br /></div><div><br /></div></div><div style="text-align: right;"><u>End of Page 77</u></div><div style="text-align: left;"><u><br /></u></div><div style="text-align: left;"><div>hold him without losing him. I can explore thoroughly the meaning of his speech. Then he can be manacled to move horizontally or vertically, to be led east or west, north or south, forward or backward.</div><div><br /></div><div>11. Even if I become capsized, I can easily turn over and not lose my bearing.</div><div><br /></div><div><br /></div><div>F: WU-HO: DISAGREEING AND AGREEING<span style="color: red;">a</span></div><div><br /></div><div>1. Things have the tendencies either to agree or to disagree and there are methods appropriate to each situation.Things change and evolve and each has its characteristics. One should study the situation exhaustively and design accordingly.</div><div><br /></div><div>2. A sage, who lives between heaven and earth, wishes to establish himself and manage the world. If he wishes to teach and disseminate and to make known his reputation, he must follow the converging of things, observe appropriate timing, thereby know when to augment and when </div><div>-----------------</div><div><span style="color: red;">a</span> <u>Wu</u> 忤 is "to turn against","to diverge". <u>Ho</u>合 is "to turn toward" and "to converge". This chapter deals with decision making in situation of conflicting interest, particularly, whom to turn to pledge allegiance.</div><div><br /></div><div><br /></div></div><div style="text-align: right;"><u>End of Page 78</u></div><div style="text-align: left;"><u><br /></u></div><div style="text-align: left;"><div>to diminish. He therefore can have the foreknowledge and can change with the development of things.</div><div><br /></div><div>3. The world does not remain perpetually prosperous. Things do not have any perpetual model. A sage, therefore, approves nothing perpetually yet there is nothing that he does not approve. He listens to nothing yet there is nothing that he does not listen to.</div><div><br /></div><div>4. He who can accomplish great deeds and whose plan matches mine will be my master. When my plan finds agreement with this person, it will go against another. It cannot [completely] please two parties at the time. There must be points of disagreement. Either it disagrees here or disagrees there. Whether it disagrees here or disagrees there is a matter of method. <span style="color: red;">a</span></div><div><br /></div><div>5. When using this [method] in the affairs of the world, I must measure the world situation and then apply it. When using it in the affairs of a state, I measure the situation of the state and then apply it. When using it in the affairs of a family, I measure the situation of</div><div>-----------</div><div><span style="color: red;">a</span> T'ao notes: "Since [my plan] cannot please two parties completely at the same time, I should practice the method of <u>wu</u> which means if I want to agree with and turn toward this one, I must decide to turn agianst that one. In doing this, I should set up a smoke screen so that the one I am turning against is deceived and not knowing what is really happening."</div><div><br /></div><div><span style="color: red;">b</span> Ancient China being isolated from other major civilizations, regarded the territory under the influence of Chinese civilization as the world.</div><div><br /></div><div><br /></div></div><div style="text-align: right;"><u>End of Page 79</u></div><div style="text-align: left;"><div><br /></div><div><div>the family and then apply it. When using it to benefit myself, I measure myself in terms of ability and strength and then apply it. Whether the matter is great or small, whether I want to advance or retreat, the application is the same.</div><div><br /></div><div>6. I must first decide on a strategy before applying "making fly and manacling." </div><div><br /></div><div>7. In the past, he who was skillful at deciding whom to turn against and whom to turn to assisted in the affairs of the world. He was able to contain the feuding princes in the ground of agreement and disagreement so that he can turn around at will and finally seek his ground of disagreement.<span style="color: red;">a</span></div><div><br /></div><div>8. This is why Y<u>i</u> Yin went to T'ang five times and to Chieh five times without making clear his decision but finally sided with T'ang [and built the Shang Dynasty]. This is also why Lu Shang went to King Wen three times and went to the remnant of the Shang three times without making clear his decision but finally sided with King Wen[and established the Chou Dynasty].<span style="color: red;">b</span> [In the process of</div><div>------------------</div><div><span style="color: red;">a</span> Hsiao interpreted this passage to mean that he was able to hold the lords and princes in his grasp by the method of <u>wu</u> and <u>ho</u>, then, teach them, nurture them so they trust him fully. [And he knows them fully.] He therefore chooses the most hopeful and assist him to become successful." (<u>Studies,</u> p.190)</div><div><br /></div><div><span style="color: red;">b</span> T'ao notes: "Yi Yin and Lu Shang went to Chieh and Chou, respectively because they were using the method of <u>Wu</u>. In doing so, Chieh and Chou were not suspicious of them thus freed them to side with the real masters of their choice. (i.e. T'ang for Yi Yin, King Wen for Lu Shang. )"</div><div><br /></div><div>T'ang was the founding emperor of the Shang Dynasty. Yi Yin was his most important assistant in destroying the previous Hsia Dynasty in which Chieh was the last Monarch. King Wen was the founding emperor of the Chou Dynasty. Lu Shang was his most important assistant in destroying the previous Yin Dynasty which was contemporary with the Shang. Chou was the last Monarch of the Yin Dynasty. </div><div><br /></div><div><br /></div><div><br /></div></div><div><br /></div><div><br /></div></div><div style="text-align: right;"><u>End of Page 80</u></div><div style="text-align: left;"><u><br /></u></div><div style="text-align: left;"><div>agreeing and disagreeing,] they found out for sure the manacle of heavenly mandate, then they finally could give their allegiance without hesitation. </div><div>9. Only a sage who understands the intricacy of things can manage the affairs of the world. Only he who is willing to exercise his mind and heart can trace things to their sources. Only he who can exhaust his heart to understand the circumstance can make a reputation. A talent short of excellence cannot resort to arms. Sincerity short of genuineness cannot be used to understand other people. </div><div><br /></div><div>10. Therefore, the way to agree and to disagree requires one to be capable of self-evaluation, know his own intelligence, his own strength and weakness. He should also know among those near and far who are superior and who are inferior.<span style="color: red;">a</span> Then, he can decide when to advance and when</div><div>--------------------</div><div><br /></div><div><span style="color: red;">a</span> T'ao notes: "This method cannot be used on the one who is superior to me [in terms of talents and strength], but must be ued on the one who is inferior."</div><div><br /></div></div><div style="text-align: right;"><u> </u></div><div style="text-align: right;"><u>End of Page 81</u><u> </u></div><div style="text-align: left;"><div><br /></div><div><br /></div><div>to retreat; when to move vertically and when to move horizontally.</div><div><br /></div><div style="text-align: center;">G. CH'UAI: FIGURING OUT</div><div><br /></div><div>1. In the past, the skillful managers of the world affairs must first weigh the power situation of the world and figure out the feelings of the princes.</div><div><br /></div><div>2. Without carefully weighing the power situation, he would not know how to address [properly] the strong and the weak, to tell apart the unimportant from the important. Without carefully figuring out the feelings of the princes, he would not know the dynamics of the invisible</div><div>changes.</div><div><br /></div><div>3. What does measuring the power situation mean? It is estimating the size and the population of the states, weighing their degrees of prosperity and the wealth of the people, finding out which resources are abundant and which are insufficient. Judging the strength and weakness of topography of natural defense, which locations are advantageous and which disadvantageous? What are the strengths and the weaknesses of the advisors? Measuring the degree of intimacy between the princes and their ministers, who</div><div><br /></div><div><br /></div></div><div style="text-align: left;"><u><br /></u></div><div style="text-align: right;"><u>End of Page 82</u></div><div style="text-align: left;"><u><br /></u></div><div style="text-align: left;"><div>has the confidence of the prince and who has not. Who are worthy and who are not? Among the retainers of the princes, who has great wisdom and who has little? </div><div><br /></div><div>3. It involves carefully watching the changes of astrological phenomena to detect whence good fortune and evil lie. In the dealings of the princes, which relationship is useful and which is useless? As for the changes in the minds of the common people, find out whether they want to leave or stay? Whether they feel safe or endangered? In what things they feel secure and in what they feel insecure ? And so on and so forth. Being able to do these is the meaning of measuring the power of the situation.</div><div><br /></div><div>4. To figure out a person's feelings, I must approach him when he is greatly delighted and then push his desire to an extreme. When a person is possessed with desires, he cannot hide his real feelings. I must approach him when he is in great fear and push his fear and disgust to an extreme. When a person is possessed with fear and disgust, he cannot hide his real feelings.</div><div><br /></div><div>5. Feelings are revealed through their changes.<span style="color: red;">a</span> If having moved him, I still cannot see any changes, then</div><div>------------------</div><div><span style="color: red;">a </span>T'ao notes: "Human nature is such that when he is extremely delighted, his desires become apparent. When he is extremely frightened, his dislikes become obvious. Push the apparent and the obvious to further extremes then his feelings become unstable. A person's feelings and desires are generated by the changes in his likes and fears, "</div><div><br /></div><div>83</div></div><div style="text-align: right;"><u>End of Page 83</u></div><div><br /></div></div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-2560122979445911122022-03-29T20:55:00.013-07:002022-04-10T09:43:12.954-07:00THE PERSUASION OF KUEI KU TZU(鬼谷子)Part I<p style="text-align: center;">THE PERSUASION OF KUEI KU TZU</p><p style="text-align: center;"><br /></p><p style="text-align: center;">A THESIS</p><p style="text-align: center;">SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA</p><p style="text-align: center;">BY</p><p style="text-align: center;">DING-REN TSAO</p><p style="text-align: center;">IN PARTIAL FULFILLMENT OF THE REQUIREMENTS</p><p style="text-align: center;">FOR THE DEGREE OF DOCTOR OF PHILOSOPHY</p><p style="text-align: center;">NOVEMBER, 1985</p><p style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;">
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</div><br /><p></p><p style="text-align: center;">------------------------------------</p><p style="text-align: center;"><br /></p><div style="text-align: center;">To Pang-ta Fung, my grandfather-<br />He firmly believes in education.<br />He has the highest hope in my success.<br />He is ninety years old.</div><div style="text-align: center;">I have never seen him, but, <br />I know, he will be pleased that <br />I have finally done it.</div><p style="text-align: center;"><br /></p><p style="text-align: center;">---</p><p style="text-align: center;">CONTENTS</p><br />DEDICATION <br />ACKNOWLEDGEMENT<br /><p> </p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;">I. INTRODUCTION </blockquote> A. SOME BASIC CONSIDERATIONS .......<br />B. KUEI KU TZU: THE PERSON AND THE BOOK 9<br />C. THE PRACTICE OF PERSUASION IN ANCIENT CHINA 32<br />D. A NOTE ON TRANSLATION. 42<br /><div style="text-align: left;"><div>E. PLAN FOR THE THESIS 47</div></div><div><br /></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div><div style="text-align: left;">II. KUEI KU TZU IN TRANSLATION</div></div></blockquote><div><div><br />A. PAI-HO: OPENING UP AND CLOSING DOWN 48<br />B. FAN-YING: REFLECTION AND RESPONSES 56<br />C. NEI-CHIEN: INTERNAL BONDS 64<br />D. TI-HSI: DEALING WITH FISSURES 70</div><div>E. FEI-CH'IEN: jMAKING FLY AND MANACLING 75</div><div>F. WU-HO: DISAGREEMENT AND AGREEMENT 78<br />G. CH'UANG: FIGURING OUT 82 </div><div>H. MO: STROKING 86<br />I. CH'UAN: WEIGHING 91</div><div>J. MOU: PLANNING 96<br />K. CHUEH: DECIDING 102<br />L. FU-YEN: THE EFFECTIVE SPEECH 105<br /><br />III. DISCUSSION<br /><br />A. THE NATURE OF PERSUASION ACCORDING TO KUEI KU TZU 113<br />1. The Nature of Persuasion 114<br />2. On Silence and Secrecy..122<br />3. Tools of Expressing and Knowing 127<br />4. The Ideal Persuader 131<br /><br />B. THE ROLE OF CH'ING IN PERSUASION 134<br />1. The Importance of ch'ing 135<br />2. Methods of Gathering ch'ing 140</div></div><div><br /></div><div><br /></div><div>---</div><div><br /></div><div><div>C. FOUR SPECIFIC METHODS 145 </div><div><br /></div><div>1. Nei-chien: The Internal Bonds 146</div><div>2. Ti-hsi: Dealing with Fissures 150</div><div>3. Fei-ch'ien and Wu-ho 152 </div><div><br /></div><div>D. CHUEH: DECIDING 157</div><div><br /></div><div><br /></div><div>IV. CONCLUSION</div><div><br /></div><div>A. A SUMMARY 160</div><div>B. SOME RERLECTIONS ON KUEI KU TZU 168</div><div>C. CONTRIBUTION AND APPLICATION 179</div><div>D. SUGGESTIONS FOR FUTURE RESEARCH 185</div><div><br /></div><div>BIBLIOGRAPHY 188 </div><div>APPENDICES 197</div></div><div><br /></div><div>-----------------------------------------------------------</div><div><br /></div><div><div style="text-align: center;"><span style="color: red;">CHAPTER ONE</span></div><div style="text-align: center;"><br /></div><div style="text-align: center;">INTRODUCTION</div><div style="text-align: center;"><br /></div><div style="text-align: center;">A. SOME GENERAL CONSIDERATIONS</div><div><br /></div><div>The purpose of this work is to provide an introduction to the practice of persuasion in ancient China through the work of Kuei Ku Tzu.</div><div><br /></div><div>If we define persuasion as "communication intended to influence choice,"<span style="color: red;"> a</span> then it is rather apparent that persuasion is an essential force in molding cooperation in any human society. However, practice is one thing; a conscious effort in observing, describing and studying with the intention of improving the effectiveness of practice is quite another. It may require a certain level of sophistication in thinking and expression in a given culture to be able to do the latter. That each major civilization of the world has recorded in its early </div><div>______________________________________________</div><div><span style="color: red;">a</span> winston L. Brembeck and William S. Howell, <u>Persuasion: A Means of Social Influence</u>, 2nd ed., Englewood cliff: Prentice Hall, 1976, p.19.</div><div><br /></div><div style="text-align: center;"><br /></div><div style="text-align: right;"><u>End of page 1</u></div><div style="text-align: center;"><span><a name="more"></a></span><div style="text-align: left;">Page 2</div></div></div><div style="text-align: center;"><br /></div><div style="text-align: center;"><div style="text-align: left;">documents its observation and reflections upon this characteristically human interaction is not surprising.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">However, observation and reflection upon the practice of persuasion do not necessarily constitute a systematic study of it. Few would disagree that the Greeks were the only early people who made the study of persuasion a separate discipline and regarded it as an integral part of education. Greek practice carried over into Roman education, and consequently, affected the Western world through the centuries down to the present.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">Greek education in the 5th and 6th centuries B.C. legitimized the significance of the discipline and channelled sufficient scholarly attention to form a tradition that has persisted in Western culture. Although rhetoric, as the Greeks designated that discipline, had its high tides and low ebbs, and although its content was diversified to include more than persuasion by eloquence, western rhetoric constitutes a body of knowledge about conducting persuasion that is unique among the civilizations of the world.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">Recently, the fervent discussions in the renewed search for definitions and directions of rhetoric is indicative of the vitality of that tradition. <span style="color: red;">a</span> It is </div><div style="text-align: left;">__________________</div><div style="text-align: left;"><span style="color: red;">a</span> See, e.g., Chaim Perelman, <u>The Realm of Rhetoric</u>, trans. William Kluback, Dame Press, South Bend, Indiana: Univ. of Notre Dame Press, 1982 ; Chaim Perelman and L. Notre Obrechts-Tyteca, <u>The New Rhetoric,</u> trans. John Wilkinson and Purcell Weaver, South Bend, Indiana: , 1969; Ernesto Grassi, <u>Rhetoric as Philosophy: The Humanists Tradition</u>, University Park, Pennsylvania: Penn State Univ. Press, 1980; and Michael Mooney, <u>Vico in the Tradition of Rhetoric</u> , Princeton, New Jersey: Princeton Univ. Press, 1985. </div><div><span style="text-align: left;"><br /></span></div><div style="text-align: right;"><u><span style="text-align: left;">End of page </span>2</u></div><div><span><a name='more'></a></span></div><div style="text-align: left;">Page 3</div><div><div style="text-align: left;"><br /></div><div style="text-align: left;">still alive and well, responding actively to the various changes in human society. New media effected new forms of human communication. Increased contact with people of the world brought about new questions in persuasion: What should be the proper subject matter to be included in the discipline? What methods should be used? These problems are intensified by the speed with which the changes are taking place now.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">Never in history have human beings experienced the need to communicate so much information so quickly. Never in history have human beings been compelled to communicate with and to persuade people from so many different cultural experiences. And never in the tradition of rhetorical studies have so many scholars contemplated on the directions that the discipline should go.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">of the numerous ideas offered and discussed, the following two are worth special attention. </div><div style="text-align: left;"><br /></div><div style="text-align: left;">One is Scott's "On Not Defining Rhetoric. "<span style="color: red;">a</span> He suggests that instead of finding one definition which applies to all rhetorical studies, we should allow ourselves</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><br /></div><div style="text-align: left;">--------------------</div><div style="text-align: left;"><span style="color: red;">a </span>Robert L. Scott, "On Not Defining Rhetoric, "Philosophy and Rhetoric, 6 (1973), 81-96.</div><div style="text-align: left;"><br /></div><div style="text-align: right;"><u><span style="text-align: left;">End of page </span>3</u></div></div><div><span><!--more--></span><div style="text-align: left;">Page 4</div></div><div><br /></div><div style="text-align: left;"><div>the flexibility to define rhetorical terms in a manner suitable to "the circumstance in which we wish to use them." This view frees us always looking for from the confinement of the substance and methods for rhetorical studies in the channels carved out by the classical tradition.</div><div><br /></div><div>The other is the notion of "Systems of Rhetoric", proposed separately by Ehninger and Scott. <span style="color: red;">a </span>According to Ehninger, "System is an organized, consistent, coherent way of talking about something." Working from the thesis that "Rhetoric is in theory as well as in fact a time and culture bound phenomenon--something which arises out of a felt need and is shaped in part by the need, in part by the intellectual and cultural environment in which the need emerges,"<span style="color: red;"> b</span> they surveyed the Western rhetorical tradition and were able to detect dominant traits rhetorics of significant periods in history.</div><div><br /></div><div>One implication of viewing rhetorics systemically is the potential of developing a meta-system of rhetorics that may have global applicability. Such an end, however, will depend on identifying and studying non-western</div><div>--------------------</div><div><span style="color: red;">a </span>Robert L. Scott, "A Synoptic View of Systems of Western Rhetoric, " Quarterly Journal of Speech, 61, (1975), 439-443; and Douglas Ehninger, "On Rhetoric and Rehtorics," Western Speech, 31, (1967), 242-249; systems of Rhetoric," Philosophy and Rhetoric, 1, (1968), 131-144. "on</div><div><br /></div><div><span style="color: red;">b</span> Douglas Ehninger, "Systems", pp.131 and 140.</div><div><br /></div><div style="text-align: right;"><u><span style="text-align: left;">End of page </span>4</u></div><div style="text-align: center;"><span><!--more--></span></div><div style="text-align: left;">Page 5</div><div style="text-align: left;"><div><br /></div><div>systems as well as western. Their proposal is an invitation to consider studies of rhetorics across history and beyond one single culture.</div><div><br /></div><div>It is with such considerations in mind that I would like to proceed with the work of Kuei Ku Tzu.</div><div><br /></div><div>Kuei Ku Tzu was said to have lived during the Era of Warring States (481-221 B.C.). Philosophers in those turbulent years were also persuaders.</div><div>Their "philosophical" thoughts were actually practical proposals of statecraft, and they travelled from prince to prince, hoping to convince them of the usefulness of their proposals. They had to debate among themselves to prove the superiority of their proposal and to win followers.</div><div><br /></div><div>Not all of these Pre-Ch'in philosophers enjoyed debating, yet debate they did. was. Mencius lamented that debating far from his liking, but he was obliged to do it.<span style="color: red;">a</span> Even the Taoists, particularly Chuang Tzu, who stood staunchly against persuasion, rejecting it as inadequate</div><div>_____________________</div><div><span style="color: red;">a</span> James Legge, trans., <u>the Works of Mencius</u>, in the Chinese Classics, Vol.2, Hongkong: Hongkong University Press, 1960. p.279. Mencius said, "Indeed, I am not fond of disputing, but I am compelled to do it." This passage is one of the best known of the entire Mencius. It is frequently cited by Chinese, even today, to describe a reluctant obligation of presenting any form of public argument or speech.</div><div><br /></div></div><div style="text-align: center;"><div style="text-align: right;"><u><span style="text-align: left;">End of page</span> 5</u></div><span><!--more--></span><div style="text-align: left;">Page 6</div><div><br /></div><div><div style="text-align: left;">and unnecessary, had to employ lengthy arguments to state his point. <span style="color: red;">a</span></div><div style="text-align: left;"><br /></div><div style="text-align: left;">The prevalence of persuasive activities at the time is reflected in the rich literature on the subject, which one can extract from the voluminous philosophical treatises of the pre-ch'in period, particularly those from the Era of Warring States. The arguments commonly dealt with were what should constitute the proper content and purpose of persuasion and in many instances, methods of persuasion and argument.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">Among these persuader-philosophers, Tsung-heng philosophers and Ming-chia philosophers stood out singularly. They were reputed for their enthusiasm in persuasion and were frequently referred to as "the persuaders." However, the differences among them were significant, too. </div><div style="text-align: left;"><br /></div><div style="text-align: left;">Ming-chia persuaders had their origin in the<u> li</u> <u>kuan</u> 禮 官 (Officers of Ceremonies). <u>Ming</u> literally means Names, and their persuasion and arguments were based upon their</div><div style="text-align: left;">--------------------------</div><div style="text-align: left;"><span style="color: red;">a</span> This mood is prevalent throughout <u>Chuang Tzu</u>, but particularly in "The Equality of Things", in Wing-tsit Chan, trans., <u>A Source Book in Chinese Philosophy</u>, Princeton: Princeton University Press, 1963, pp. 179-190. The same chapter was translated into "The Identity of Contraries" by Herbert A. Giles in <u>Chuang Tzu: Mystic, Moralist and Social Reformer</u>, Shanghai: Kelly & Walsh, Ltd., 1926, pp.12-33; and "The Sorting Which Evens Things Out, by A. C. Grahm in <u>Chuang Tzu: The Inner Chapters,</u> London: George Allen & Unwin, 1981, pp. 48-61.</div></div><div style="text-align: left;"><br /></div><div><div style="text-align: right;"><u><span style="text-align: left;">End of page</span> 6</u></div><div><span><!--more--></span></div><div style="text-align: left;">Page 7</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>insistence of the "Rectification of Names and Reality" (cheng-ming, 正名).</div><div><br /></div><div><u>Tsung-heng</u> literally means Vertical and Horizontal. They had their origin in the <u>hsing kuan</u> 行官, (Traveling officers), the diplomats of the earliest days, and their work somewhat resembled "shuttle diplomacy" of modern days. Crump in his study of the Chan-kuo Tse 戰國策(Intrigues of Warring States) properly called them the "peripatetic rhetors",<span style="color: red;"> a</span> They travelled extensively, persuading the lords and princes to form or to dissolve alliances, and were highly utilitarian oriented. To this day, Chinese often equate Tsung-heng philosophers with persuaders and are ever ready to recognize Su Ch'in and Chang I (蘇秦與張儀) from that school as prime persuaders in Chinese history. Their preeminence and triumph were proverbial, as in the statement: "The eloquence of one man was more weighty than the precious nine tripods; a tongue three inches long was stronger than a million troops. Brilliant and scitillating, [Su Ch'in] carried the six seals; rich and opulent, [Chang I] was enfeoffed with five cities".<span style="color: red;">b </span></div><div>————————————————————</div><div><span style="color: red;">a</span> James Crump and John Dreher, "Peripatetic Rhetors. of the Warring Kingdoms," <u>Central States Speech Journal</u>, II:2 (1951), 15-17.</div><div><br /></div><div><span style="color: red;">b</span> Vincent Yu-chung Shih, trans., T<u>he Literary Mind and the Carving of Dragons</u>, by Liu Hsieh, Taipei Chung-hwa Book Co., 1971, p.154. The original work in Chinese was dated around A.D. 500. The first edition of the English translation by the same translator was published by the Columbia University Press in 1957. This 1971 edition was published bilingually.</div><div><br /></div><div><br /></div></div><div><div style="text-align: right;"><u><span style="text-align: left;">End of page</span> 7</u></div><div><span><!--more--></span></div><div style="text-align: left;">Page 8</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>Kuei Ku Tzu was regarded as the master founder of the school and the text bearing his name is the only surviving major treatise. An understanding of this treatise should bring us one step further in the attempt to study a dif ferent system as part of the effort of building a meta system of rhetorical theory.</div><div><br /></div><div>It is rather amazing that actually survived to this the Kuei day. Since Ku Tzu has the reign of moralistic Confucian philosophy in China, from the early Han Dynasty (206 B.C. -A.D. 200) onwards, most of the other schools of philosophers that flourished before Ch'in have been harsh silenced. However, condemnation as perhaps the few experienced Tsung-heng philosophers. Throughout the ages, they were praised for their skills in persuasion, but at the same time accused of being ingra tiating, treacherous troublemakers. Yet, the reputation of Kuei Ku Tzu has continued to grow to the extent that he has become a mythical hero. The book Kuei-ku Tzu, though ostracized from the orthodox curriculum, has been read and commented upon by intellectuals for centuries. His influence on the Chinese mood is perhaps greater than many would care to admit.</div><div>______________</div><div><br /></div><div><br /></div></div><div><div style="text-align: right;"><u><span style="text-align: left;">End of page</span> 8</u></div><span><!--more--></span><div style="text-align: left;">Page 9</div><div><br /></div><div style="text-align: left;"><div>It would be valuable to determine if any significant relationship can be established between Kuei Ku Tzu and present-day Chinese persuasion. To do this, a first step is to find out what Kuei Ku Tzu has said. Does he offer any interesting insight into what we already know about persuasive communication? Thus, this study is conducted with the intention of understanding Kuei Ku Tzu as a persuader-communicator and of contributing to the theory of rhetoric--a systematic study of persuasion.</div><div><br /></div><div style="text-align: center;">B. KUEI KU TZU: THE PERSON AND THE BOOK</div><div><br /></div><div>In Chinese history, there was a person called Kuei Ku Tzu and there is a book entitled <u>Kuei Ku Tzu</u>. Literally, <u>Kuei</u> means ghost, <u>Ku</u> means valley. <u>Tzu</u> is an honorific title, as in Lao Tzu or K'ung Tzu (Confucius). When referred to as the person Kuei Ku Tzu, he is also called Master Kuei Ku. A number of ancient books are attributed to Kuei Ku Tzu, but only one bears his name as the title. But, exactly, who is this man Kuei Ku Tzu? What kind of book is Kuei Ku Tzu? In the following pages, these two questions will be pursued. </div><div><br /></div><div><br /></div></div><div><div style="text-align: right;"><u><span style="text-align: left;">End of page</span> 9</u></div><div style="text-align: right;"><span><!--more--></span><u><div style="text-align: left;"><u>Page 10</u></div></u></div><div><br /></div><div><div style="text-align: left;">When studying an ancient text, one inevitably encounters the problem of authenticity. Did the attributed author actually exist? <span style="color: #04ff00;"> </span>Did he actually produce such a piece of work? Did he do the entire piece? And many other related but important questions. </div><div style="text-align: left;"><br /></div><div style="text-align: left;">These problems are also pertinent, perhaps even more pronounced, when dealing with <u>Kuei Ku Tzu</u>, due to a few compounding elements. Firstly, there is the long stretch of time. Time is like a river. In its course of travelling something is washed out and something else is added. Certain documents or records may exist at one time but have been corrupted or lost. Then, something which was originally non-existent may have been created and mixed in. Kuei Ku Tzu, like most characters of the pre-Ch'in period, did not have a valid biography. Stories of his life and work are abundant, but almost all lack reliable support. Throughout the long span of history, many new stories were added and the identity of Kuei Ku Tzu becomes increasingly vague. Although regarded as the founding master of the Tsung-heng school, he has also been looked upon as a military strategist, a mystic in Taoist religion, and a master of divination and fortune telling.</div><div style="text-align: left;"><br /></div><div style="text-align: left;">In all of these roles, legends abound, describing him as possessing superior or supernatural power. As a result of such snowballing of legends, Kuei Ku Tzu has t become a errific myth. His name is readily recognized by a contempory Chinese,</div><div style="text-align: left;"><br /></div><div style="text-align: right;"><u><span style="text-align: left;">End of page</span><span style="text-align: left;"> 10</span></u></div><span><!--more--></span><div style="text-align: left;">Page 11</div><div><br /></div><div style="text-align: left;"><div>but scarcely any more than a recognition of the name accompanied by some sense of awe.</div><div><br /></div><div>Kuei Ku Tzu also appeared in various historical and provincial geographical accounts. "However," wrote Hsiao Teng-fu (蕭登福) in Kuei Ku Tzu yen-chiu鬼谷子研究(Studies of Kuei Ku Tzu), "most of these accounts were fabricated by people of much later times, or were written according to legends. Generally speaking only the ones in the <u>Shih-chi</u> (Records of the Grand Historian) and a few other accounts of the Han Dynasty bear any credibility. "<span style="color: red;">a</span></div><div><br /></div><div>The Shih-chi was the first attempt ever in China to record systematically a history of Chinese civilization from the earliest time down to the time of the author, Ssu-ma Ch'ien 司馬遷(145-90 B.C.) . Ssu-ma Ch'ienSsu-ma Ch'ien drew freely upon all the literature of the past, both the Confucian Classics and the works of the philosophers, using any facts or anecdotes that he considered reliable and important. "<span style="color: red;">b</span> It is through this work, that we gain the greatest amount of knowledge of things, events, and people of the pre-Ch'in dynasties, including the lives and activities of the philosophers. The credibility of the</div><div>_________________</div><div><span style="color: red;">a </span>Hsiao, Teng-fu, <u>Kuei Ku Tzu yen-chiu </u>鬼谷子研究(Studies of Kuei Ku Tzu), Taipei: Wen-chin Book Co., 1984, p. 12. Trnaslation of the quoted passage is mine.</div><div><br /></div><div><span style="color: red;">b</span> Burton Watson, <u>Ssu-ma Ch'ien Grand Historian of China,</u> New York: Columbia University Press, 1958, p.176.</div><div><br /></div><div style="text-align: right;"><u>End of page 11</u></div><span><!--more--></span><div style="text-align: left;">Page 12</div><div><br /></div><div><div>work has been further enhanced by the validation of its content by recent archeological findings.<span style="color: red;">a</span></div><div><br /></div><div>Other accounts of Kuei Ku Tzu were found in Wang Ch'ung's I 王充(A.D. 27-100) Lun Heng 論衡(Balanced Inquiries) and Yang Hsiung's 楊雄(53 B.C.-A.D. 18) Fa-yen 法言(Model Sayings).<span style="color: red;">b</span> A simple and matter-of-fact style and the absence of far-fetched mystical writing characterized all of these accounts of the Han Period.</div><div><br /></div><div>A synthesis of these accounts leads to a conclusion that Kuei Ku Tzu lived during the Era of Warring States in the territory of Ch'i 齊(Shangtung province), and was the teacher of Su Ch'in and Chang I. Tsung-heng was rather popular at the time and all who had learned the methods of Tsung-heng regarded Master Kuei Ku as their teacher.</div><div><br /></div><div>Accounts after Han were numerous and in much greater detail. Unfortunately, the great disparity among them prevents one from accepting them seriously.</div><div>————————————</div><div><span style="color: red;">a</span> The excavation in An-yang for the remains of the <u>Yin</u> Dynasty, during the first half of the 20th century and in Ma-wang Tui for the remains of the Han Dynasty which started in 1972, resulted in findings which supported and strengthened the authenticity of Ssu-ma Ch'ien's writing. Ssu-ma's carefulness in writing was further testified in Te-kun Cheng, <u>Chou Chin</u>a in <u>Archeology in China</u>, Vol.3, Toronto: Univ. of Toronto Press, 1963, p.xxii; and in Kwang-chih Chang, <u>The Archeology of Ancient China, </u>3rd ed., New Haven, Conneticut: Yale Univ. Press, 1977.</div><div><br /></div><div><span style="color: red;">b</span> Wang Ch'ung, "Ta-nin pien"答佞篇, in <u>Balanced Inquiries</u>; Yang Hsiung, "Yuan-ch'ien pien" 淵騫篇in <u>Model Sayings</u>. (The translated titles of these two books are taken from Wing-tsit Chan's <u>Source Book in Chinese Philosophy</u>.)</div><div><br /></div><div style="text-align: right;"><u>End of page 12</u></div></div><span><!--more--></span><div style="text-align: left;">Page 13</div><div style="text-align: center;"><br /></div></div><div style="text-align: left;"><div>The second compounding element is the problem of the traditional Chinese attitude toward authorship. <span style="color: #2b00fe;"> </span>Throughout Chinese history, the ownership of intellectual property was never considered an issue. Up to the first part of the Chou Dynasty (1111-771 B.C.), only the royal families and nobles had access to education, and consequently, the execution and utilization of recording were restricted to official life. The comparative "popularization" of education in the second half of the Chou Dynasty contributed to the flowering of the "Hundred Schools" of philosophy. However, few masters wrote down their own thoughts.</div><div><br /></div><div>Ordinarily, the treatises based on their thinking the records of their students and disciples. Confucius' remark that "I transmit but do not create"<span style="color: red;"> a</span> might have depicted the mood, or perhaps, even the norm, of the intellectuals of the time. What was valued were the thoughts, and the teaching was conducted orally. Only those who failed to win the ears of the desired audience, like Han Fei (韓非, ?-223 B.C.), resorted to writing as an alternative means of expression and consequently, to seek fame. So, Han Fei is known to have written the <u>Han Fei Tzu</u>, but Mencius did not write the <u>Meng Tzu</u>, nor was</div><div>————————</div><div><span style="color: red;">a</span> D. C. Lau, trans., <u>The Analects</u>, by Confucius, New York: Penguin Books, 1979, p.86.</div><div><br /></div><div style="text-align: right;"><u>End of page 13</u></div><span><!--more--></span><div style="text-align: left;">Page14</div><div style="text-align: center;"><br /></div><div><div>it likely that Lao Tzu wrote the <u>Tao Te Ching</u>, or Kuei Ku Tzu <u>Kuei Ku Tzu</u>, for that matter.</div><div><br /></div><div>As writing evolved into a medium for artistic expression and more and more creative works came into being, the idea of "authorship" still was not important. No one ever thought of "protecting" his work from being copied and imitated. Copying and imitating were seen as means of circulating and spreading the work, and therefore desirable.</div><div><br /></div><div>The lack of protective regard for authorship enhanced an appreciation of good work without the urgent desire to identify the authors. Another result of this attitude was the tendency for the less reputed or even unknown authors to "hitch hike" on the reputation of the already famous names. Many of the existing ancient texts may contain more chapters or volumes than earlier editions due to these "hitch hikers'" contributions.</div><div><br /></div><div>The traditional approach to bibliography reveals the nature of the problem. From the earliest time, all bibliographical entries recorded only the title, the number of volumes and the name of author.<span style="color: red;">a</span> The authenticity of texts and editions were often not considered.</div><div>————————————</div><div>a For a thorough discussion, see Ch'ang, Pi-teh, "Chung-kuo mu lu hsüeh te yüan liu"中國目錄學的源流 (A History of Chinese Bibliogrphical Studies), i<u>n Pan pen mu lu hsuen lun ts'ung</u> 版本目錄學論叢(Collected Essays on Editions and bibliographical Studies), Vol.2, Taipei: Hsuan-hai Publishing Co., 1977, pp.129-173.</div><div><br /></div><div style="text-align: right;"><u>End of page 14</u></div></div><span><!--more--></span><div style="text-align: left;">Page 15</div><div><br /></div><div><div> Thus, as there is almost no restriction on what one<span style="color: #04ff00;"> </span>can or cannot do to a text, harsh abridgement, radical addition and gross mistakes occur frequently. It was not until around the middle of the Ch'ing Dynasty in the first part of the nineteenth century, that text editions and year of publishing were added as part of the bibliographical entries. With this new attention paid to the authenticity of text and the efforts at comparing and contrasting contents of different editions, came the question of authorship, and the effort at telling the "forged" apart from the "real" content.</div><div><br /></div><div>However, the forged part of the text, even if identified, often survived with the real. Scholars' opinions and conclusions vary and it is still difficult to disregard completely the forged part--partly for fear of throwing out the real with the forged, and partly because the forged material may bear certain value in its own right. Consequently, the old texts that have come down to us often contain "all things possible": the real stuff, the forged content, mistakes, and various notations. It requires great care and discernment in dealing with them.</div><div><br /></div><div>These first two problems are easier to deal with when there are a number of different historical accounts or different text editions to compare, which is often the case with Confucian Classics. For works not included in the mainstream Confucianism, the quest for authenticity</div><div><br /></div><div style="text-align: right;"><u>End of page 15</u></div></div><span><!--more--></span><div style="text-align: left;">Page 16</div><div><br /></div><div><div>is especially complicated. And this is the third compounding element that must be addressed. </div><div><br /></div><div>The "flowering of the philosophers" during the Era of the Warring States was quickly smothered by the unification of China and the establishment of the Ch'in Dynasty (221-206 B.C.). In all significant aspects, Ch'in was the first real empire in Chinese history with a powerful central government that ruled the entire territory with unprecedented uniformity. In addition to the unified systems of writing, currency, and transportation, the most important measure was the adoption of the Legalist philosophy as the creed of the empire, while all other </div><div>schools were abolished and strictly forbidden to the extent that all volumes on topics other than divination, farming and medicine were confiscated.</div><div><br /></div><div>The Han Dynasty followed the short-lived Ch'in. Confucianism was declared the only legitimate doctrine and all other schools became outcasts. Since Confucian teachings were primarily based on a corpus of ancient literature, the triumph of Confucianism resulted in the restoration of ancient books after the Ch'in destruction<span style="color: red;">.a</span> In 191 B.C., the law against possession of books abolished. Systematic and large scale recovery of ancient books did not begin until the reign of Emperor Wu (r.140-87 B.C.).</div><div>——————————————</div><div><span style="color: red;">a</span> Tsien, Tsuen-hsuin, <u>Written on Bamboo and Silk</u>, Chicago: Univ. of Chicago Press, 1962, p.13.</div><div><br /></div><div style="text-align: right;"><u>End of page 16</u></div></div><span><!--more--></span><div style="text-align: left;">Page 17</div><div><br /></div><div><div> In 26 B.C., Liu Hsiang劉向(77-6B.C.), the grand librarian of the court, was made responsible for the organizing and classifying of the restored books. A great many of the Pre-Ch'in texts that have come down to us were results of his genius and labor. The quest for ancient texts persisted through all the subsequent dynasties.</div><div><br /></div><div>However, one must not ignore the impact of Confucio-centrism on the process of selection and compilation which Liu initiated and which was to be continued by various scholars in centuries to come. As the Confucian authority became more and more established and deeply rooted, its bias on intellectual activities became more immediate and profound.</div><div><br /></div><div>In addition to the censorship carried out in the name of Confucianism, the system of civil administrators which was established during the T'ang Dynasty (618-907) also took its toll. Under the reign of Confucianism, the only way to get ahead in these national examinations was to study thoroughly the Confucian Classics; while the "other" philosophers were rarely studied. Consequently the efforts at collecting and preserving their works became comparatively inadequate.</div><div><br /></div><div>Although Confucius did recognize the importance of communication skills and apparently was a competent and flexible communicator himself, Confucianism's overall</div><div><br /></div><div style="text-align: right;"><u>End of page 17</u></div></div><span><!--more--></span><div style="text-align: left;">Page 18</div><div style="text-align: center;"><br /></div><div><div>attitude toward persuasion and eloquence was one of suspicion and something that is practiced only as a necessary evil. Mencius, as mentioned earlier, renowned for his persuasive power in argument. </div><div>Yet, upon hearing compliments about his eloquence, exclaimed, "Not that I enjoy debating, but I must."<span style="color: red;">a</span> And the Analects of Confucius contained plenty of sayings warning against those who are fluent in speech and effective in persuasion while encouraging slowness and caution in speech as a sign of benevolence. "It is rare, indeed, for a man with cunning words and an ingratiating face to be benevolent" [I:3].<span style="color: red;">b </span></div><div>"The gentleman desires to be halting in speech but quick in action" [IV:24]. "The mark of the benevolent man is that he is loath to speak" [XII:3]. "Artful words will ruin one's virtue" [XV:27]. "I detest clever talkers who overturn states and noble families" [XVII:18].</div><div>————————————————</div><div><span style="color: red;">a</span> The critical word here is pien辯. I checked four different versions of translation. Legge rendered it as "dispute". Dobson, "argue". Ware, "discussion". Lyall, "wrangling". of these four, Dobson's is probably the best. However, none of these seems appropriate enough. So, I used "debate". James Legge, op. cit., p. 179; W.A.C.H. Dobson, trans. <u>Mencius: A New Trnaslation and Annotated for the General Reader</u>, London: Oxford Univ. Press, 1963, p.56; James R. Ware, trans., <u>The Sayings of Mencius</u>, New York: Mentar Books, 1962, p.94; Leonard A. Lyall, trans., <u>Mencius</u>, London: Longman, Green and Co., 1932, pp.94-5.</div><div><br /></div><div><span style="color: red;">b</span> The following five passages are all taken from D. C. Lau's translation of the <u>Analects</u>. The Roman numbers in the brackets indicate chapter number and the arabic number following the semicolon are section numbers.</div><div><br /></div><div style="text-align: right;"><u>End of page 18</u></div></div><span><!--more--></span><div style="text-align: left;">Page 19</div><div><br /></div><div><div>It is not surprising that Tsung-heng philosophers were not appreciated by the Confucians. While they were praised because "when they are aroused, the princes tremble, <span style="color: red;">when they tremble, </span>but when they are at ease, the whole world is quiet," Mencius condemned their "compliance" (with what the situation requires) as "the proper course for women, "<span style="color: red;">a</span> Hsun Tzu, another major Confucian and Mencius' younger contemporary, grouped the ranks of Su Ch'in and Chang I as "the ingratiating courtiers" who "were inadequate in uniting people domestically; inadequate in confronting enemies externally, unable to win affinity of the people nor trust of the nobles. But they were skillful at crafty persuasion and good at courting favor from the high ranks. He who uses the ingratiating courtiers is bound to perish."<span style="color: red;">b </span></div><div><br /></div><div>And, later, Liu Tsung-yuan ( 柳宗元, 773-819) commented on the <u>Kuei Ku Tzu</u> as "dangerous and unscrupulous<span style="color: red;">"c</span> Sung Lien ( 宋濂, 1310-1381) condemned it as "the wisdom of mean people and of the snake and rat type. If used in a family, the family will perish; used in a state,</div><div>——————————————</div><div><span style="color: red;">a</span> Dobson, Mencius, pp.124-5.</div><div><br /></div><div><span style="color: red;">b</span> Hsün Tzu, "Ch'en-tao p'ien"臣道篇 (Chapter on the way of being a minister). The quoted translation is mine. </div><div><br /></div><div><span style="color: red;">c </span>Liu, Tsung-yuan, <u>Liu Tsung-yuan che hsueh hsuan chi</u> 柳宗元哲學選集(Selected Collection of Liu Tsung-yuan on Philosophical Works), ed. by Hou, Wai-lu, Peking: Chung hwa Book Co., 1964, p.23.</div><div><br /></div><div style="text-align: right;"><u>End of page 19</u></div></div><span><!--more--></span><div style="text-align: left;">Page 20</div><div><br /></div><div><div>the state will be destroyed; used in the world, the world will be lost."<span style="color: red;">a</span> Hu Ying-lin (胡應麟, ca.1600) called it "shallow and simple minded. "<span style="color: red;">b</span> Lu Wen-shao (盧文弨 , 1717-95) wrote, "K<u>uei Ku Tzu</u> is a book of the mean people...which can only be applied to foolish princes. "<span style="color: red;">c</span> As a result of this critical attitude, Tsung-heng philosophers, and Kuei Ku Tzu in particular, were little studied, and sometimes only in secrecy.<span style="color: red;"> d</span> </div><div><br /></div><div>Against all these odds: the long stretch of time, the Chinese disregard for authenticity and the discrimination against non-Confucian philosophers, now we have in our possession this book entitled Kuei Ku Tzu which probably is the product of the Tsung-heng philosophers of the Warring States Period. </div><div><br /></div><div>In addition to some sense of amazement that it has actually survived to this day, one also wonders about the</div><div>——————————</div><div><span style="color: red;">a</span> Sung, Lien, <u>Chu-tzu p'ien</u> 諸子辯(Discourses on Philosophers), Hongkong: Tai-ping Book Co., 1963, pp. 23-4. </div><div><br /></div><div><span style="color: red;">b</span> Hu, Ying-lin, Ssu-pu cheng e四部正譌 (on Authentic and Inauthentic Texts), Hongkong: Tai-ping Book Co., 1963, pp.33-5.</div><div><br /></div><div><span style="color: red;">c</span> Lu, Wen-chao, "Kuei Ku Tzu pa" 鬼谷子跋(Epilogue on Kuei Ku Tzu), in the 1806 edition of Kuei Ku Tzu, rpt. in Taipei, Kuang-wen Book co., 1975, pp.97-9.</div><div><br /></div><div><span style="color: red;">d</span> For example, Su Hsun (1009-1066), a most famous and popular poet in Chinese history, has been well known for his interest in the writings of Tsung-heng school. How ever, while he "studied Chan-kuo Ts'e most often,... [it was] a fact which was kept secret while he lived." In J. I. Crump, Jr. Intrigues: Studies of the Chan-kuo Ts'e, Ann Arbor: the Univ. of Michigan Press, 1964, p.43.</div><div><br /></div><div style="text-align: right;"><u>End of page 20 </u></div><span></span><span><!--more--></span><div>Page 21</div><div><br /></div><div><div>authenticity of this work. Is it really a work of the Pre-Ch'in period? Can it, or at least part of it, be forged?</div><div><br /></div><div>To answer the first question, we must look at the earliest evidence about the existence of this book. In the <u>Shih-chi</u>, Ssu-ma Ch'ien did mention the person Kuei Ku Tzu, but no remark was made about the book Kuei Ku Tzu. In the "Biography of Su Ch'in", he wrote, "And he learned from Master Kuei Ku ... and therefore obtained the chapter Chou Shu Yin Fu 周書陰符(Secret Talisman from the Book of Chou), and studied it..."<span style="color: red;">a</span> In the preface, he quoted someone without giving credit: "Therefore it is said that the sages are incorruptible, and they keep up with the changes of time. Emptiness is the normality of the Way; Following is the precept of a prince."<span style="color: red;"> b</span> This passage was identified as "taken from the Kuei Ku Tzu" in Ssu-ma Chen's 司馬貞 Shih-chi So-yin史記索隱( Commentary Seeking the Hidden Meaning of the Shih-chi, ca. 715).<span style="color: red;">c </span>Ssu-ma Chen lived during T'ang Dynasty. This indicates that by the time of the<u> Shin-chi</u>, around the first century B.C.,</div><div>--------------------</div><div><span style="color: red;">a</span> Ssu-ma, Ch'ien, "Biography of Su Ch'in" in Shih-chi, Peking: Chung-hwa Book Co., 1959, pp. 2241-2, (in Vol.7).</div><div><span style="color: red;">b</span> Ibid., p.3292, (in Vol.10).</div><div><span style="color: red;">c</span> Ibid, p.3293.</div><div><br /></div><div style="text-align: right;"><u>End of page 21</u></div></div><div><span><!--more--></span><div>Page 22</div><div><br /></div><div>there was a book which had persisted to T'ang and was known as Kuei Ku Tzu.</div><div><br /></div><div>Although, Liu Hsiang did not include <u>Kuei Ku Tzu</u> in his bibliography, in <u>Shuo Yuan</u> 說苑 (The Garden of Tales, ca. 26 B.C.), a separate book edited by him, there was a direct quotation attributed to Kuei Ku Tzu.<span style="color: red;">a</span> Unfortunately, this quotation is not to be found in the existing <u>Kuei Ku Tzu</u>. However, this problem can be accounted for without great difficulty, as the most complete edition of <u> Kuei Ku Tzu</u> <span style="color: #2b00fe;">, </span> claims to have at least two chapters missing, and it is<span style="color: #2b00fe;"> </span>not impossible that this quotation may be from a portion that has been lost. Thus , it lends some support to the existence of a text by Kuei Ku Tzu at Liu Hsiang's time.</div><div><br /></div><div>To answer the second question, that the book, or part of it, might have been forged, we must carefully assess the major charges against the standing proposition that <u>Kuei Ku Tzu</u> is a genuine Pre-Ch'in text.</div><div><br /></div><div>Firstly, there is the accusation that this book was not listed in the "Bibliogrphical Monograph" of the <u>Han shu</u> (漢書,經藉志ca. A.D.75), and therefore did not exist before Han and therefore must be a forged work by people</div><div><br /></div><div><span style="color: red;">a</span> Lu, Yüen-chun, <u>Shuo yuan chin chu chin</u> i說苑今注今譯 Taipei: Taiwan Commercial Printing House, 1976, p.349.</div><div><br /></div><div style="text-align: right;"><u>End of Page 22</u></div></div></div><div style="text-align: right;"><span><!--more--></span><u><div style="text-align: left;">Page 23</div></u></div><div><div><br /></div><div>of later generations.<span style="color: red;">a</span> Regarding the validity of this accusation, Hsiao Teng-fu argued, "If we say that whatever is not listed in the <u>Han-shu</u> "Bibliographic Monograph" is forged, then we must first confirm that <u>Han Monograph</u> has exhausted every single Pre-Ch'in book without failure... However, if we cannot affirm this major premise, then no such conclusion can be made. This, unfortunately, is not accomplished by any bibliographical undertaking in any period.... Thus, we know that not being included in bibliography is not a sufficient evidence that the work is forged."<span style="color: red;">b</span></div><div><br /></div><div>Then, there is the accusation that "the style [of the <u>Kuei Ku Tzu</u>] does not resemble that of the Warring States Period. "<span style="color: red;">c </span>Hsiao rejected this accusation as "vague and ambiguous" saying that it is as absurd as "a judge who pronounces the verdict entirely on the basis of whether or not the accused looked like a good person"<span style="color: red;">.d</span> If no criteria for "style of the period" can be established, this accusation should not be considered valid.</div><div>--------------------</div><div><span style="color: red;">a</span> sources holding this view are numerous. Among them, Liu Tsung-yuan, Hu Ying-lin and Yao Chi-heng. For the first two sources, see notes c, p.19 and b, p.20. For Yao's work, see Yao, Chi-heng姚際恆, <u>Ku chin wei shu kao pu cheng</u> 古今偽書補正, ed. by Huang, Yun-mei, Shangtung: Chi-lu Publishing Co., 1980, p. 135.</div><div><br /></div><div><span style="color: red;">b</span> Hsiao, <u>Studies</u>, p.33.</div><div><br /></div><div><span style="color: red;">c</span> Hu, <u>Ssu-pu chenq-e</u>, p.35.</div><div><br /></div><div><span style="color: red;">d</span> Hsiao, <u>Studies</u>, p.33.</div><div><br /></div><div><br /></div></div><div><br /></div><div><div><div style="text-align: right;"><u>End of Page 23</u></div></div><div><span><!--more--></span><div>Page 24</div><div><br /></div><div>While we argue that style does not furnish sufficient evidence in the judgment of the authenticity of a text, the content itself may offer a more useful insight into its own story.</div><div><br /></div><div><u>Kuei Ku Tzu </u>as a book in three volumes was first recorded in the "Bibliographical Monograph" of the <u>Sui shu</u> (History of Sui) which was compiled in the seventh century. of the ten different editions of the text currently available on the market, six were "complete" wih all three volumes. <span style="color: red;">a</span> The first volume contains chapters one through four; The second volume contains five through twelve with chapters thirteen and fourteen missing; and the third volume contains the Seven Chapters "Yin Fu", "Chih Shu" and "Chung Chin". Five of these six editions were based on the Taoist Canon edi tion.<span style="color: red;">b</span> And the remaining one which was published in 1806 was based on a text from the Sung Dynasty which had fewer</div><div>-------------------------</div><div><span style="color: red;">a </span>For a listing of these editions, see ibid., p.44.</div><div><br /></div><div><span style="color: red;">b</span> The Taoist Canon is a cumulative, gigantic collec tion of books related with religious Taoism. The undertaking started off a listing of Taoist Classics in as the "Bibliographic Monograph" of the <u>Han-shu</u>. A more comprehensive and persistent effort at collecting and cataloging began during the 5th century. The collection took its present shape between 1446 and 1608. For a detailed discussion, see Cheng, Kuo-fu, <u>Tao tsang yuan liu kao</u>, 道藏源流考,(An Inquiry into the origin of the Taoist Canon), Peking: Chung-hwa book Co., 1963.</div><div><br /></div><div><br /></div></div></div><div><div><div style="text-align: right;"><u><br /></u></div><div style="text-align: right;"><u>End of Page 24</u></div></div><div><div><div style="text-align: left;"><div><br /></div><span><!--more--></span><div>Page 25</div><div><br /></div><div>errors and omissions than any of the Taoist Canon editions and is considered as the best of all editions<span style="color: red;">, a</span></div><div><br /></div><div>Another edition published in Osaka, Japan, in 1774 is composed of two volumes.<span style="color: red;">b</span> However, after a close comparison of the content, we find volume one of the Osaka edition contains chapters one through nine, volume two contains the remaining chapters, including "Yin Fu", "Chih Shu" and "Chung Chin". What we find in these two volumes is identical with what we find in the three volumes. We also find it to be based on the Taoist Canon.</div><div><br /></div><div>After painstakingly analyzing the contents chapter by chapter, Hsiao concluded that the chapters in volumes one and two should be considered as one unit, while volume three forms a separate unit. The first unit, being devoted entirely to the discussion of methods and strategies of persuasion, is more certain to be a work of the Pre-Ch'in period. The second unit, having mixed in a significant amount of material obviously influenced by the Taoist</div><div>-----------------------</div><div><span style="color: red;">a </span>Book printing became more widely practiced during the Sung Dynasty. During the subsequent Ming Dynasty, more commercial printing was done, but usually of inferior qualities. It is generally agreed that books of Sung edition tend to be neater and with fewer mistakes. For more on texts and editions, see Mao, Chuen-hsiang, Ku shu pan pen ch'ang t'an 古書版本常談 (Conversations on Ancient Texts and Editions), Shangai: Chung-hwa Book Co., 1965.</div><div><br /></div><div><span style="color: red;">b</span> This edition was found in the Research Institute of the Humanitic Sciences at Kyoto. A comparison of its content with other editions revealed that it was based upon the Taoist Canon.</div><div><br /></div></div><div style="text-align: right;"><u>End of Page 25</u></div></div><span><!--more--></span><div>Page 26</div></div></div><div><br /></div><div><div>Religion and Buddhism, must have been composed after the introduction of religious Taoism and Buddhism which took place during the end of the Han Dynasty.<span style="color: red;">a</span></div><div><br /></div><div>Theannotation of an ancient text often provides additional information in the quest for authenticity. Thus far, from our account of the history of <u>Kuei Ku Tzu</u>, there are two major gaps that need to be bridged. One is that this work, though referred to and quoted during the Han Dynasty, did not appear in any major bibliography until the seventh century. Is there anything happening in between that can fill in the void of seven hundred years? in If Hsiao is correct that the second half of the existing <u>Kuei Ku Tzu</u> was added after the appearance of religious Taoism and Buddhism, then, when was this done? Can the annotations of <u>Kuei Ku Tzu</u> help in these problems?</div><div><br /></div><div>There have been four documented annotators of <u>Kuei Ku Tzu</u>: Huang-fu Mi (皇甫謐,215-282), Yueh I (樂壹,?, but surely before seventh century), T'ao Hung-ch'ing (陶宏景. 452-536) and Yin Chih-chang (尹知章, ?-718). <u>Sui Mono-graph</u>, under the heading of Tsung-heng philosophers, had "<u>Kuei Ku Tzu,</u> in three volumes, annotated by Huang-fu Mi ...; <u>Kuei Ku Tzu</u>, in three volumes, annotated by Yuah I. "<span style="color: red;">b</span></div><div><br /></div><div><span style="color: red;">a</span> Hsiao, Studies, p.47. </div><div><span style="color: red;">b</span> Wei Cheng (ed.) "The Bibliographic Monograph", in <u>Sui Su</u>, Peking: Chung-hwa Book Co., 1973, p.1005, (in vol. 4).</div><div><div><div style="text-align: right;"><u>End of Page 26</u></div></div><span><!--more--></span><div>Page 27</div></div><div><br /></div><div><div>This piece of information very quickly helped us with the two questions. Even though, nothing is known about Yueh I, we can see that the <u>Kuei Ku Tzu</u> had taken its "complete" form at least in the third century A.D., if not before. And this date does accommodate the fact that Buddhism arrived and started to become popular in China in the East Han period.</div><div><br /></div><div>From as early as the Sung Dynasty, the existing editions in China all attributed the annotation to T'ao Hung ch'ing. The <u>Chung-hsing Shu-mu</u> 中興書目(Chung-hsing Bibliography, ca. 1179) noted, "...one copy contained complete annotation by T'ao Hung-ch'ing. In another copy, the annotations of the chapters "Pai-ho", "Fan-yin", "Nei chien", and "Ti-hsi" were of unknown author. The annotations for the second and third volumes were identical with that of T'ao."<span style="color: red;">a</span> Thus, were we at least can infer that by the 12th century, there were at least two different annotations attributed to two different persons. T'ao Hung-ch'ing was one of them. The <u>T'ung-cheh</u> (通志ca. 12th century)</div><div>----------------------</div><div><span style="color: red;">a</span> This passage was quoted by Wang, Po-hou, in <u>Yu-hai </u>vol.53, first published in 1267, rpt. 1739. <u>Chung-hsing Bibliography</u> was originally compiled by Chen wei 陳騤 in 1179. It was reconstructed by Chao, S.W. in 1932 and published by Chinese Library Association in Peking in 1933.</div><div><br /></div><div>There are also fragments of annotation in <u>T'ai-p'ing yu-lan</u>太平御覽 (ca. A.D. 976) that read differently from T'ao Hung-ching's annotation. It is not clear who did these nor if they are the ones which C<u>hung-hsing</u></div><div><u>Bibliography</u> referred to. </div></div></div><div><div><div style="text-align: right;"><br /></div></div></div><div><div><div style="text-align: right;"><u><br /></u></div><div style="text-align: right;"><u>End of Page 27</u></div></div><span><!--more--></span><div>Page 28</div></div><div><br /></div><div><div>reported annotated volumes by all four. Unfortunately, no effort at comparing these annotations were made.<span style="color: red;"> a</span></div><div><br /></div><div>So, here we are faced with a new set of questions.</div><div>Why would any decent scholar want to work on a book like <u>Kuei Ku Tzu</u> when Confucianism was already well established as the orthodox doctrine? And, who exactly did the annotation that we have now? </div><div><br /></div><div>Although we find no chronology for Yueh I, we can somewhat comfortably assume that he lived before Sui and after Han, a period in Chinese history often referred to as "the Six Dynasties",<span style="color: red;">b</span> when Huang-fu and T'ao also lived. It was a time of great political turbulence, the importation of Buddhism, and of <u>Ching-t'an</u> 清談--"Pure Conversation"-- in which intellectuals exchanged views on</div><div>-----------------</div><div><span style="color: red;">a</span> one characteristic of <u>T'ung Cheh</u> 通志 was that the author, Cheng Chao 鄭樵, believed that he should list all titles which were existent at his time as well as those that were known to have existed before. As a result, his bibliogrphy was perhaps the most comprehensive up to his time. But he made no effort at comparing the different copies which he listed. See Ch'ang Pe-teh, op. cit., p. 147.</div><div><br /></div><div><span style="color: red;">b </span>Yue I's name was mentioned in the" Bibliographic Monograph" of Sui-shu is evident enough that he lived before the Sui Dynasty.</div><div><br /></div><div>The Six Dynasties is often used to indicate the period which stretched between the end of the Han Dynasty and the beginning of the Sui Dynasty (A.D. 220-589). During this period, Wu of the Three Kingdoms, East Chin, the four regimes which constitute the Nan Dynasty built their capitals in Nanking. This is the origin of the title "Six Dynasties".</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 28</u></div></div><span><!--more--></span><div>Page 29</div></div><div><br /></div><div><div>philosophy, literature, and everything else except politics.</div><div><br /></div><div> Pure Conversation generated not only interesting material for quality conversation, but also the need to perfect one's skill at conversation, and argumentation. The S<u>hih-shuo hsin-yu</u>世說新語 (A New Account of Tales of the World, ca.A.D.430), for instance, was regarded as good resource to learn better conversation.<span style="color: red;">a</span> <u>Jen-wu chih</u> 人物志 (The Study of Human Abilities, ca. A.D. 250), contained a chapter spelling out the method for discussion is another example.<span style="color: red;">b</span></div><div><br /></div><div>It would not be surprising that if the <u>Kuei Ku Tzu</u> was around, it should be studied and discussed. It would not be surprising either if some person decided to do a detailed annotation. Of the four annotations, there is little dispute about Huang-fu's and Yueh's as they are considered lost. But, we still are faced with this question: who, T'ao or Yin, did the annotation that we have today? Once again, we need to go to history for any helpful information.</div><div>-------------------</div><div><span style="color: red;">a</span> Liu, Yi-ch'ing, <u>Shih-shuo hsin-yu </u>世說新語(A New Account of Tales of the World), trans, Richard Mather, Minneapolis: Univ. of Minnesota Press, 1976. p. xiv. The notion that Shih-shuo as an aid to enhance skills at conversation was taught in the standard high school Chinese textbook in Taiwan.</div><div><br /></div><div><span style="color: red;">b</span> Liu, Shao, <u>Jen-wu Chin </u>人物志 (The Study of Human Abilities), trans. J. Shryock, New Haven: American Oriental Society, 1937. </div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 29</u></div></div><div><span><!--more--></span><div>Page 30</div><div><br /></div><div>T'ao Hung-ch'ing, son of a professional transcriber, was a Taoist alchemist who resigned from the administration and retreated into the mountains. However, he was frequently sought after by the Emperors for advice and was referred to as "the prime minister in the mountains. " He read widely and "was deeply ashamed if there was anything that he did not know." He also mastered the method of Yin Yang, the Five Phases, the calculation of astronomy, and geography among other things. He wrote abundantly, most of which has been lost. Among the remaining few titles, the annotation of <u>Kuei Ku Tzu </u>does not appear.<span style="color: red;">a</span></div><div><br /></div><div>Yin Chih-chang was also well read and served in the T'ang government. He was a well known Confucian and edited and annotated texts extensively. The<u> Kuei Ku Tzu</u> is recorded as one of them and "was widely popular".<span style="color: red;">b</span></div><div><br /></div><div>Scholars' opinions are not conclusive on this issue. Chou Kuang-yeh周廣業 (1730-1898) thought the annotator should be Yin, while Ch'in En-fu 秦恩復(, 1760-1839) considered Chou's argument weak due to lack of strong evidence.<span style="color: red;">c</span> Hsiao Teng-fu, however, is of the opinion</div><div>-----------------</div><div><span style="color: red;">a</span> sources for this description are: Nan Shin南史, (History of the Nan Dynasty), Chapter on Hermits; Liang Shih 梁史(History of Liang), And Mao Chuang-hsiang, op. cit., p.73.</div><div><br /></div><div><span style="color: red;">b</span> see <u>Chiu T'an Shu</u> 舊唐書 chapter on Confucian Scholars.</div><div><br /></div><div><span style="color: red;">c</span> Ch'in En-fu, "Preface" in <u>Kuei Ku Tzu</u>, Taipei: Kuang-wen Book Co., 1975, p.ii. Chou's comment is included in the same book, pp.94-5.</div><div><br /></div><div><br /></div></div></div><div><div><div style="text-align: right;"><u>End of Page 30</u></div></div><span><!--more--></span><div>Page 31</div></div><div><br /></div><div><div>that this annotation is not by Yin. His reason: Yin is known to have annotated Kuan Tzu, another pre-Ch'in text. A chapter in <u>Kuan Tz</u>u, "Chiu-shou" (九守), is very similar, almost parallel to Chapter L, "Fu-yen" (符言) in <u>Kuei Ku Tzu</u>. However, upon comparing the annotations for these two chapters, Hsiao found that they were drastically different, even contradicting each other at some points. Thus, he concluded, "The annotators for <u>Kuan Tzu</u> and <u>Kuei Ku Tzu</u> must not be the same person. If it is true that Yin annotated <u>Kuan Tzu</u>, then it is not likely that he was also the presumed annotator of the <u>Kuei Ku Tzu</u>. "<span style="color: red;">a</span></div><div><br /></div><div>As to the question why the 1774 Osaka edition should have Yin as the annotator, Hsiao suggested that the editor probably possessed a copy that does not bear any annotator's name, as is the case with some other editions of <u>Kuei Ku Tzu</u>. He might have arbitrarily added Yin's name under the influence of Ch'ao Kung-wu's 晁公武 <u>Chung-chai tu shu chih</u> (郡齋讀書志 ,ca. 1161) which contained a passage stating that the Bibliographic Monographs of <u>Chiu T'ang-shu </u>舊唐書<u>(</u>old History of T'ang) and Hsin T'ang-shu 新唐書(New History of T'ang) both regarded Yin Chih-chang as the annotator. "<span style="color: red;">b</span></div><div>-------------</div><div><span style="color: red;">a</span> Letter from Hsiao Teng-fu, dated December 13, 1984.</div><div><br /></div><div><span style="color: red;">b</span> Ibid.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 31</u></div></div><span><!--more--></span><div>Page 32</div></div><div><br /></div><div><div>To summarize, we see that there have been four recorded annotators for <u>Kuei Ku Tzu</u>: Huang-fu Mi, Yueh I, T'ao Hung-ch'ing and Yin Chih-chang. Huang-fu's annotation is completely lost. </div><div><br /></div><div>There is a major disagreement over the author of the only existing annotation--is it by T'ao or Yin? Both of them had good reasons for doing the annotation, and both had equally good reasons for not having done it. As there is evidence suggesting that Yin did not do it, we will, for the time being, hold that T'ao Hung-ch'ing did the existing annotation of <u>Kuei Ku Tzu</u>.</div><div><br /></div><div style="text-align: center;">C. THE PRACTICE OF PERSUASION IN ANCIENT CHINA</div><div><br /></div><div>In the extended history of Western rhetoric, we know that the practice of persuasion does bear its unique cultural characteristics. China, having developed its early culture very much isolated from other major civilizations, can be expected to have its practice of persuasion bear its own cultural character. How was persuasion practiced in ancient China? To get a general picture, it is helpful first to describe the sociopolitical structure in which the persuasion took place.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 32</u></div></div><span><!--more--></span><div>Page 33</div></div><div><br /></div><div><div>The ancient Chinese socio-political order was built upon a tightly constructed set of rules. Before and during the first part of Chou Dynasty, the distinction between the nobles and the common people was rigid almost impenetrable. The conduct of the nobles, and ruling class, was prescribed by<u> li</u> 禮(Rites and Proprieties), while the conduct of the common people, the ruled, was regulated by <u>fa</u> 法(Law) And, "The rules of <u>li</u> do not go down to the common people. The rules of <u>fa</u> do not go </div><div>up to the high officers", <span style="color: red;">a</span> </div><div><br /></div><div>The <u>Li Ki</u> 禮記(Book of Rites), describes in great detail the proper conduct, including speech patterns, in the maintenance of the Five Relationships: between the prince and his ministers, father and son, husband and wife, the elder and the younger, and friends. The keeping of these relationships, often at the expense of individual expression, was considered essential for an orderly society. The common people, even though exempted from strict observance of <u>li</u>, were not entirely immune from its influence. They also had to abide by the rules prescribed by <u>li</u> whenever applicable.</div><div><br /></div><div>This strict social stratification and heavy emphasis on social order obviously had some serious impact on the</div><div>---------------</div><div><span style="color: red;">a </span>James Legge, trans., <u>Li Ki</u> 禮記(Book of Rites), ed. Ch'u Chai and Winberg Chai, New York: University Books, 1967, Vol.1, p.90. Legge's original translation. used "ceremony" and "penal statute" instead of <u>li</u> and <u>fa</u>.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 33</u></div></div><span><!--more--></span><div>Page 34</div></div><div><br /></div><div><div>practice of persuasion. Firstly, it severely inhibited the motivation to communicate and the choices available in the act of communication. This can be considered the primary impact, which influenced directly the practice of persuasion itself. </div><div><br /></div><div>Another adverse impact was the negative attitude generated towards those who practiced persuasion as having the potential of disturbing the established order. Amongst various regulations, there were four types of criminal offenses which warranted automatic of execution without proper hearings:</div><div><br /></div></div></div></div></div></div></div></div></div></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div><div><div><div><div><div style="text-align: left;"><div><div style="text-align: left;">Splitting words so as to break (the force of) the laws; confounding names so as to change what had been definitely settled; practicing corrupt ways so as to throw government into confusion; all guilty of these things were put to death. Using licentious music; strange garments; wonderful contrivances and extraordinary implements, thus raising doubts among the multitudes: all who used or formed such things were put to death. Those who were persistent in hypocritical conduct and disputations in hypocritical speeches; who studied what was wrong, and went on to do so more and more, and whoever increasingly followed what was wrong so as to bewilder the multitude; these were put to death. Those who gave false reports about (appearances of) spirits, about seasons and days, about consultings of the tortoise-shell and stalks, so as to perplex the multitudes: these were put to death.<span style="color: red;">a</span></div></div></div></div></div></div></div></div></div></div></div></blockquote><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div><div>------------------------------</div><div><span style="color: red;">a</span> Ibid., Vol.1, pp. 237-8.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 34</u></div></div><span><!--more--></span><div>Page 35</div></div><div><br /></div><div><div>of these four categories, three were conveyed through speech behavior!</div><div><br /></div><div>On the one hand, suspicion and censorship discouraged ordinary people from demonstrating their responsiveness through speech. On the other hand, they forced the more tactful people into persuading with careful and concealed planning. Thus, more suspicion and censorship were imposed onto those who were articulate. A climate which discouraged open communication thus came into being. This sort of vicious cycle, although it did not affect the practice of persuasion directly, might have had an even more devastating and lasting effect.</div><div><br /></div><div>The common people were allowed an extremely passive role in the process of government. They were taught the laws and the policies and were expected to obey. The only feedback they could possibly offer was to report if the policies worked and how well. However, it was not the common people themselves or their elected representatives who provided the reports, but the officers designated by the Imperial court who represented the ruling class. Even among the ruling class, the officers, one did not easily express his viewpoint unless requested to do so, and, even then, cautiously.</div><div><br /></div><div>However, this did not mean that this tightly structured institution did not provide channels for persuasive communication. The channels did exist and were rather</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 35</u></div></div><span><!--more--></span><div>Page 36</div></div><div><br /></div><div><div>formalized. In all "up-down" relationships, such as prince-minister, father-son, husband-wife and elder younger, position carried extraordinary power and authority when the person in the higher position wanted to persuade persons in the lower position. Thus, it was natural for persons in the lower position to obey, to suppress their wills and interest so that the higher persons could have their way. </div><div><br /></div><div>The system also provided for persuasion upwards, including the proper ways to do so:</div><div><br /></div></div></div></div></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div><div style="text-align: left;">According to the rules of propriety for a minister, he should not remonstrate with his ruler openly. If he have thrice remonstrated and is still not listened to, he should leave (his service). In the service of his parents by a son, if he have thrice remonstrated and is still not listened to, he should follow (his remonstrance) with loud crying and tears.<span style="color: red;">a</span></div></div></div></div></div></div></blockquote><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div><div><br /></div><div>Also,</div><div><br /></div></div></div></div></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div><div style="text-align: left;">One in the position of a minister and inferior might remonstrate (with his ruler), but not speak ill of him; might withdraw (from the state), but not (remain and ) hate (its head); might praise him, but not flatter; might remonstrate, but not give himself haughty airs (when his advice was followed). <span style="color: red;">b</span></div></div></div></div></div></div></blockquote><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div><div>---------------------------</div><div><span style="color: red;">a</span> Ibid., Vol.1, p.114.</div><div><br /></div><div><span style="color: red;">b</span> Ibid., Vol.2, p. 73.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 36</u></div></div><span><!--more--></span><div>Page 37</div></div><div><br /></div><div><div>Confucius also noted on the manner of persuading parents: "In serving your father and mother you ought to dissuade them from doing wrong in the gentlest way. If you see your advice being ignored, you should not become disobedient but remain reverent.. You should not complain even if in so doing you wear yourself out. "<span style="color: red;">a</span></div><div><br /></div><div>While the ministers in their duties were required to advise against the prince, or the emperor, the latter did not always take the advice seriously. Often the opposite was true. Bayle's observation from the seventeenth century France that "man rarely acts according to his principles, but according to his passions" was certainly true for the despotic monarchies. in ancient China.<span style="color: red;">b</span> The prince often listened only to those he liked to listen to, and listened only for what he liked to hear. The minister should consider himself fortunate if his advice was received only with indifference. In many worse situations his own life and the lives of his entire family were at stake. </div><div><br /></div><div>Han Fei Tzu in his famous treatise "The Difficulties of Persuasion" observed:</div><div><br /></div><div>-------------------------</div><div><span style="color: red;">a</span> D. C. Lau, The Analects, p.74.</div><div><br /></div><div><span style="color: red;">b</span> George R. Havens, <u>The Age of Ideas: From Reaction to Revolution in Eighteenth-Century France</u>, New York: The Free Press, 1955, p.39.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 37</u></div></div><div><span><!--more--></span><div>Page 38</div></div></div><div><br /></div></div></div></div></div><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px;"><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div><div><div style="text-align: left;">"If you gain the ruler's love, your wisdom will be appreciated and you will enjoy his favor as well; but if he hates you, not only will your wisdom be rejected, but you will be regarded as a criminal and thrust aside.... The beast called the dragon can be tamed and trained to the point where you may ride on its back. But on the underside of its throat it has scales a foot in diameter that curl back from the body, any one who chances to brush against them is sure to die. The ruler of men too has his bristling scales. Only if a speaker can avoid brushing against them will he have any hope for success." <span style="color: red;">a</span></div></div></div></div></div></div></div></blockquote><div style="text-align: center;"><div style="text-align: left;"><div style="text-align: center;"><div style="text-align: left;"><div><div><br /></div><div>Indeed, in those days, a minister or a subordinate did assume a very high stake in persuading.</div><div><br /></div><div>However, ministers were not the only ones prescribed the duty to persuade. While ministers were to persuade within the court under a ruler, emissaries, or diplomats, were sent to persuade in the courts of other rulers. Again, they must observe a set of rules to conduct them selves properly. For example, "In discharging a mission (to another state), its customs are to be observed. '<span style="color: red;">b </span> "When one prince sends a message to another, the messenger speaks of himself as 'the ancient of my poor ruler". <span style="color: red;">c </span></div><div><br /></div><div>Here, the purpose and dynamics might be different,</div><div>--------------</div><div><span style="color: red;">a</span> Burton Watson, trans., "On the Difficulty of Persuasion", in <u>Basic Writings of Mo Tzu, Hsun Tzu and Han Fei Tzu</u>, New York: Columbia University Press, 1967, Part on Han Fei Tzu, p.79</div><div><br /></div><div><span style="color: red;">b</span> James Legge, <u>Li Ki</u>, Vol., p.63.</div><div><span style="color: red;">c</span> Ibid., Vol.1, p.112.</div><div><br /></div></div><div><br /></div><div><div><div style="text-align: right;"><u>End of Page 38</u></div></div><span><!--more--></span><div>Page 39</div></div><div><br /></div><div><div>but the stakes were just as high, if not higher. They needed not only to court favor of their own princes, to avoid brushing against the "bristling scales", but also of the rulers whom they were sent to persuade.</div><div><br /></div><div>In the second half of the Chou when the established order began to decay, the boundaries between the nobles and common people were no longer impenetrable. The nobles of conquered states were banished into the ranks of common people and the talented and learned of the common people could be presented to the court with proper introduction. This latter group, often called Shih (士), became a new breed of self-made persuaders whose activities made possible the vivacious political scene of the Warring States and the blooming of hundred schools of philosophers. </div><div><br /></div><div>Self-made or prescribed by court protocol, these persuaders persuaded openly in court and exerted their influences. However, this was not the only form of persuasive force at work. </div><div><br /></div><div>The target of persuasive activities was the person who had the power to make decisions. The more powerful the person was, the more eager the persuasive effort might be. Channels through which he exerted his power were also channels through which he could be persuaded. In ancient China, the ruler had the ultimate, if not the absolute power. He not only had power in court, but also at home.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 39</u></div></div><span><!--more--></span><div>Page 40</div></div><div><br /></div><div><div>The persuasive attempts were made not only in court, but at home, too. In court, he dealt with the "legitimate persuaders": his ministers, emissaries and other self-made persuaders. At home, he was under influence of the other "illegitimate persuaders": his women, the relatives and close servants. </div><div><br /></div><div>According to prescribed ritual, there should be strict separation between domestic and public affairs. "The men should not speak of what belongs to the inside nor the women of what belongs to the outside.... Things spoken inside should not go out, words spoken outside should not come in."<span style="color: red;"> a</span> But this was not always easy to do, least of all in the households of powerful rulers.</div><div><br /></div><div>Over and over again, women were involved in state affairs, either used as gifts to court favor of certain rulers or as persuaders, after having successfully gained the favor of the rulers.</div><div><br /></div><div>The privilege to persuade in cases of those self-made and other "illegitimate" persuaders was not given, but won. The <u>Shih</u> won the privilege by their talents and gallantry, and others by relation and seduction.</div><div><br /></div><div>However, this privilege won did not guarantee that they had an easier time or greater success in persuading. Whoever became involved in any persuasion was taking a risk.</div><div>----------------------------</div><div><span style="color: red;">a</span> Ibid., Vol.2, pp.454-5.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 40</u></div></div><div><span><!--more--></span><div>Page 41</div><div><br /></div><div>The rulers, when pleased, offered rewards in terms of power, wealth and fame, abundantly. When crossed, bestowed punishment relentlessly.</div><div><br /></div><div>The only goal of all successful persuasion was to be listened to. What the persuadee valued and treasured was what the persuaders must appeal to. The maintenance of the <u>status quo</u> and the interest of the ruler were held supreme. "Truth, " which was so highly regarded as an ideal goal for rhetorical pursuit in the Western world, was forced to take a back seat in ancient China.</div><div><br /></div><div>By way of summary, in ancient China, the practice of persuasion was highly restricted and regulated. In this tightly stratified society, where position carried extra ordinary power and authority, it was much easier for people in the higher positions to carry out persuasion toward people in the lower position. When the direction of persuasion was reversed: when a son wanted to persuade his parents, or when a minister wanted to persuade his ruler, they must observe the code prescribed by <u>li</u>.</div><div><br /></div><div>Persuasion in court, however, was much more complex than <u>li</u> could prescribe, especially when the structure upheld by <u>li</u> was disintegrating. Self-made peripatetic persuaders joined the arena where ministers, emissaries and other people who had access to the ruler were already active. Their objectives were to have their proposals</div><div><br /></div><div><br /></div></div></div><div><div><div style="text-align: right;"><u>End of Page 41</u></div></div><span><!--more--></span><div>Page 42</div></div><div><br /></div><div><div>listened to. And pleasing the listener was a prerequisite to achieve that objective.</div><div><br /></div><div style="text-align: center;">D. A NOTE ON TRANSLATION</div><div><br /></div><div>The translation and the ensuing analysis of <u>Kuei Ku Tzu</u> is based on the copy edited by Ch'in En-fu and published in Chiang-tu (江都) in 1806. This is regarded as the best copy available for the following two reasons:</div><div><br /></div><div>First, it was taken from the Shu-ku T'ang Collection (述古堂藏書) and was originally from a copy of the Sung Dynasty. Compared with all other existing editions which were based on the Taoist Canon, it contained fewer obvious errors. Particularly in Chapter three, <u>Nei-chien</u>, Ch'in found that Taoist edition had omitted 412 characters of the body of text and the annotation.</div><div><br /></div><div>In addition to Ch'in, this edition was also edited by Lu Wen-chao. Both Lu and Ch'in were renowned philologists. According to Mao Chung-hsiang, an ancient text, once edited by any of them, "can be considered as '<u>Shan Ren</u>' 善本 (quality edition), "and therefore, "definitely usable", <span style="color: red;">a</span> </div><div>------------------------</div><div><span style="color: red;">a</span> Mao, Ku Shu, p.89.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 42</u></div></div><span><!--more--></span><div>Page 43</div></div><div><br /></div><div><div>This 1806 edition was reprinted in Taipei by Kuang Wen Book Company in 1975.</div><div><br /></div><div>Since this is a study of Kuei Ku Tzu's persuasion, the second unit of the Kuei Ku Tzu which was considered forgery from some later time and which deals primarily with personal cultivation in religious Taoism and Buddhism tradition, will not be translated. I shall translate the first unit in full into English. When appropriate, part of T'ao Hung-ch'ing's annotation and Hsiao Teng-fu's notes will also be incorporated.</div><div><br /></div><div>Ever since the first effort was initiated in rendering Buddhist literature into Chinese, the "Chinese Language and Foreign Ideas" has been a problem.<span style="color: red;">a</span> How does one introduce an idea into a language which does not have the vocabulary for it? This problem is particularly complicated due to the nature of the Chinese language.</div><div><br /></div><div>Chinese language, being "an uninflected isolating langauge... [is] structurally ... most unsuitable for the expression of [the foreign] ideas, for it was deficient in the notations of number, tense, gender, and relationships. ...Moreover, Chinese characters as individual symbols.</div><div><br /></div><div>---------------------</div><div><span style="color: red;">a </span>Arthur F. Wright, "The Chinese Language and Foreign Ideas," in his <u>Studies in Chinese Though</u>t, Chicago: Chicago University Press, 1953, pp.286-304. The major ideas and the various quotations from this and the following pages are taken from this article. The bracketed number following each quote indicates the page number from which the passage is taken.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 43</u></div></div><span><!--more--></span><div>Page 44</div></div><div><br /></div><div><div>had a wide range of meanings accumulated in the long history of the language plus a still wider range of allusive meanings derived from their use in a richly developed literary tradition" [p.287].</div><div><br /></div><div>Translators have dealt with this problem in three ways. First is "translation": "to choose an existing Chinese word which seems to have an equivalent meaning." The advantage of this device is that "it introduces the unknown in terms of the known and mitigates the strangeness and the outlandishness of the foreign idea by expressing it in words that are familiar...symbols" [p.288]. The problem with this approach is that "a key term tended to lose its specific [Indian] meaning and to take on the accumulated meanings of the Chinese term" [p.289].</div><div><br /></div><div>One alternative was transliteration which circumvented the problem of translation but created problems of its own. "Since the foreign words so rendered are usually polysyllabic, transliteration creates units of vocabulary which are awkward and attenuated. In the classical style they destroy the compactness and balance of a sentence; in a vernacular style they are destructive of rhythm.....One of the disadvantages of transliteration, then, is uncouthness" [p.296].</div><div><br /></div><div>The third method is somewhat of a compromise of the first two. Neologism is a "translation into Chinese characters used in specified technical sense or new or rare</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 44</u></div></div><span><!--more--></span><div>Page 45</div></div><div><br /></div><div><div>combinations of characters" [p.291]. Thus, "... by its very strangeness, is a signal to the reader that it has special meaning" [p.294]. It may still produce some uncouthness, but not so brutally uncouth.</div><div><br /></div><div>Now, the effort at translation from Chinese is in a reversed direction, and the problem is accordingly reversed. From a language which is non-specific about number, gender, tense and relationship to one which is. But the creation of such relationships often results in limitation and confusion. And then, when some important concept entailing a wide range of meanings in the original Chinese fails to find an equivalent concept in the existing vocabulary of English, a translater also has three choices.</div><div><br /></div><div>One choice is choosing an existing English word that has part of the meaning and "sacrificing" the rest to render a smooth, but somewhat diminished reading. A second choice is transliteration coupled with abundant annotation and explanation. A most significant example is the translation of <u>Tao</u>. There is some degree of awkwardness in doing this. But the problem perhaps is not severe as foreign ideas transliterated into Chinese. As Chinese words are monosyllabic, the incorporation of Chinese sounds into an English sentence is not likely to alter radically its structure and rhythm. </div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 45</u></div></div><div style="text-align: right;"><span><!--more--></span><div style="text-align: left;">Page 46</div><div style="text-align: left; text-decoration-line: underline;"><br /></div></div><div>Finally, neologism is also a viable choice. By "preserving the verbal images and conceits of the original text, this effort can result in 'barbarization' of normal English idiom."<span style="color: red;">a </span> Within a certain limitation, it is nonetheless a desirable approach to this difficult problem. </div><div><br /></div><div>For the translation of <u>Kuei Ku Tzu</u>, I will strive for the rendition of a close but smooth reading. Where the original Chinese cannot be rendered in a convenient equivalence in English, transliteration is used. The names of persons and books are Romanized in Wade-Gile system, followed by the Chinese characters. Where these names appear for the first time, the approximate dates of their existence will also follow in parenthesis. The transliterated terms, except personal names, will be underlined. When paraphrases or words that are not part of the original text which are added in order to produce meaningful and smooth reading, they are put in brackets.</div><div>---------------------------</div><div><span style="color: red;">a</span> Richard Mather, trans., <u>Shih-shuo Hsin Yu</u>, p.xxxi. </div><br /><br /><div style="text-align: right;"><u>End of Page 46</u></div></div><span><!--more--></span><span></span><div>Page 47</div><div><br /></div><div><div style="text-align: center;">E. PLAN FOR THE THESIS</div><div><br /></div><div>There will be three parts to the remainder of this thesis. Chapter Two is the translation of the first unit of <u>Kuei Ku Tzu</u> which consists of twelve chapters. Chapter Three is devoted to a discussion of <u>Kuei Ku Tz</u>u, using some theories and concepts in (rhetorical) persuasion from the Western tradition. Chapter Four, as the conclusion, will provide a summary, some reflections upon <u>Kuei Ku Tzu</u> in conjunction with some relevant ideas from both Chinese and Western experience, and, finally, suggestions for further studies.</div><div><br /></div><div><br /></div></div><div><div><div style="text-align: right;"><u>End of Page 47</u></div></div><div><span style="color: #660000;"><span><!--more--></span>please continue to Part II on page 48</span></div></div></div></div></div></div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-25031498590296598622021-10-30T06:33:00.003-07:002021-10-30T06:33:28.708-07:00台語諺語_冬至<p> 冬至諺語:</p><p>冬至在月頭,無被不用愁;</p><p>冬至在月中,霜雪兩頭空;</p><p>冬至在月尾;賣牛來買被。 </p><p>今年冬至12/22農曆11/27在月尾。</p><p>「冬至月尾,要寒正二月」 所以今年冬天應該會很寒冷。</p>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-65207287498227165332021-10-28T06:00:00.387-07:002021-10-29T19:49:52.243-07:00淡水黃昏宴<p>今天小組群有八人,在淡水的榕堤餐廳相聚,剛好構成一桌之數。這是一個月前Jimmy事先預訂的。也正好是Ingrid生日,所以也有慶生的節目。榕堤是有點詩情畫意的地方。可以坐看夕陽西下,又順道在此辦理慶生,別具意義。</p><p>榕堤餐廳曾重新裝修,因此停業了一段很長的時間,最近才再開放。現在從外觀看來,更有情調,面對淡水河口的部份全是透明玻璃惟幕,視野開闊,空間也甚寬廣。今天不是週末,客人並不多。</p><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj1uaKoxH5BJz4vlEMVAODLlLIlVaBgtZ0eNsdDYZ8GTrQSVGsP4OBIEsBRfTeEJw7saKTfCuBTnuaMOPVh3d1cYhco8e-FjgeStsOO1v9dwx1Uizv0pSTBvnFwDdCtXfMeBo7fFg/s4608/IMG20211028193535.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2592" data-original-width="4608" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj1uaKoxH5BJz4vlEMVAODLlLIlVaBgtZ0eNsdDYZ8GTrQSVGsP4OBIEsBRfTeEJw7saKTfCuBTnuaMOPVh3d1cYhco8e-FjgeStsOO1v9dwx1Uizv0pSTBvnFwDdCtXfMeBo7fFg/s320/IMG20211028193535.jpg" width="320" /></a></div><div style="text-align: center;">重新裝簧的榕堤,入夜後璀燦明亮<br /><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhJLjNtNmFGrtkTONDCB0txFfPUSRqz73k47G5wUmsmzwHqomongpJa8fjCdD2R6_kTyxv8hkyz2kvoYNE2sKgGiV4CUneX0mwKEJUt-b6cA_QSwZRNRdVsB8wL7_vbPGqb1HpSTQ/s4608/IMG20211028170246.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="2592" data-original-width="4608" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhJLjNtNmFGrtkTONDCB0txFfPUSRqz73k47G5wUmsmzwHqomongpJa8fjCdD2R6_kTyxv8hkyz2kvoYNE2sKgGiV4CUneX0mwKEJUt-b6cA_QSwZRNRdVsB8wL7_vbPGqb1HpSTQ/s320/IMG20211028170246.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">榕堤餐廳內部重新裝璜,頗俱持色</div><div class="separator" style="clear: both; text-align: center;"><br /></div>今天的菜色很西式,我們之中,五位點了德國豬腳,每份950元;兩位點了鴨腿套餐,每套860元。烤豬腳加咸菜頗俱德國風味,烤鴨蹆則不知出處。歐陽還帶了一瓶洋酒助興,這家店的開瓶費200元,並提供酒杯。今日大餐,有酒有肉,各吃得津津有味。大家都坐捷運來,吃喝了盡性。就用王翰的涼州詞來描述一下這種情境吧:<p style="text-align: left;"></p><p></p><div style="text-align: center;"><span face="Roboto, arial, sans-serif" style="color: #252525; font-size: 18px;">王 翰</span><span face="Roboto, arial, sans-serif" style="color: #252525; font-size: 18px;">《涼州詞》</span></div><span face="Roboto, arial, sans-serif" style="color: #252525; font-size: 18px;"><div style="text-align: center;">葡萄美酒夜光杯,</div></span><span face="Roboto, arial, sans-serif" style="color: #252525; font-size: 18px;"><div style="text-align: center;">欲飲琵琶馬上催。</div></span><span face="Roboto, arial, sans-serif" style="color: #252525; font-size: 18px;"><div style="text-align: center;">醉臥沙場君莫笑,</div></span><span face="Roboto, arial, sans-serif" style="color: #252525; font-size: 18px;"><div style="text-align: center;">古來征戰幾人回。</div><div style="font-weight: bold; text-align: center;"><br /></div></span><div class="content" itemprop="articleBody" style="color: #0f0f0f; font-family: ËÎÌå, Arial, Helvetica; margin: 0px; padding: 0px;">只是一瓶紅酒不太可能醉太多人,也不可能喝到一去不回。</div><div class="content" itemprop="articleBody" style="color: #0f0f0f; font-family: ËÎÌå, Arial, Helvetica; font-size: 14px; margin: 0px; padding: 0px;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHv31zJi5QMX0KGV5UYgy-mufNzR4moDzndc2QJ0d1u1JxeTAJ0Y3HoiqJ51Tg2T_hXGE-tNVldcsJD0dbyugdAuiTcurpYstojcfGDYbOmKWUl71hqGs5PZcqiPA4CPRvSD7CFg/s3264/IMG20211028175615.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="1836" data-original-width="3264" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHv31zJi5QMX0KGV5UYgy-mufNzR4moDzndc2QJ0d1u1JxeTAJ0Y3HoiqJ51Tg2T_hXGE-tNVldcsJD0dbyugdAuiTcurpYstojcfGDYbOmKWUl71hqGs5PZcqiPA4CPRvSD7CFg/s320/IMG20211028175615.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">今天的聚會加入我是八人組</div><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBiKj-YsUbbD1rGjvVe1fxsYs62PaR76UZiOrseH7EzDhc92D4hgxH1zgJcQTFO8sRURQkGDD8qp9L1X1rKNnNWIvy65gjy4giBqwPKb8rVBJPc9Fr_GI0uSd3nLvqdgEINb6oMQ/s960/1635425678986.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="941" data-original-width="960" height="314" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBiKj-YsUbbD1rGjvVe1fxsYs62PaR76UZiOrseH7EzDhc92D4hgxH1zgJcQTFO8sRURQkGDD8qp9L1X1rKNnNWIvy65gjy4giBqwPKb8rVBJPc9Fr_GI0uSd3nLvqdgEINb6oMQ/s320/1635425678986.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">八人中我們是最老的組合</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: left;">Regina是剛從溫哥華返國,這次回國主要是探望她的孫女。她為此還被隔離十四天,前幾天才出關。上次聚會時她無法參加,就因正值隔離期間。Ingrid最近也要到大陸看她的孫女,同樣會被隔離十四天。她有點煩惱,因為到大陸後,又要去溫哥華,整個流程不知會被折騰成什麼樣子。為此,大家都有談疫情色變的顧慮。</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">我們這群組合正好湊成八仙之數。定人與我是最老的一對,實際上定人還比我小七歲。為免被認倚老賣老,只好開始留著鬍子,以表示我是年長老者,比林濁水年紀還大些,但不一定比他年高德邵。</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;"><span style="text-align: center;">歐陽與Ingrid看起來是最年輕的一對,前幾天還在他的水鋼琴家聚會。今天Ingrid是壽星,她還特別帶來一瓶法國紅葡萄酒助興,八仙聚會因而更有情趣。</span></div><div class="separator" style="clear: both; text-align: left;"><span style="text-align: center;"><br /></span></div><div class="separator" style="clear: both; text-align: left;">聚首中,有酒有肉,還要有詩。舉白居易一首詩,可以描寫我們八位之中飲酒的心境:</div><div class="separator" style="clear: both; text-align: left;"><p style="animation: 3s ease 0s 1 normal none running fadeIn; background-color: white; font-family: 微軟正黑體, Arial, Helvetica, sans-serif; line-height: 1.5em; margin: 0px; overflow-wrap: break-word; padding: 10px 0px; text-align: center;"><strong>白居易《問六十九》</strong></p><div style="text-align: center;"><b>綠蟻新醅酒,紅泥小火爐。</b></div><b><div style="text-align: center;"><b>晚來天欲雪,能飲一杯無?</b></div></b><p></p></div><div class="separator" style="clear: both; text-align: left;">為湊數成雙,我倒想隨興扯上一首:</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: center;"><b>做壽自買酒,快</b><b>樂無限多。</b></div><div class="separator" style="clear: both; text-align: center;"><b>呼朋引伴來,燻然說從頭;</b></div><div class="separator" style="clear: both; text-align: center;"><b>事少心不煩,身輕自然過。</b></div><div class="separator" style="clear: both; text-align: center;"><b>巍然觀音山,浩浩淡水河。</b></div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_vxlh5sxs5UgcAt9mERa_pPMylfJpn-9pL3UrRH8FXb6ba38m1MuKuPJKdDDV0WdrXNOGfrOTpsduFpp_fmRKJNe_5pc7PbSVGmC_S9474CHflwYgO2JxgwBbLmJHn1SrxTPidA/s1706/1635456723253.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="1706" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_vxlh5sxs5UgcAt9mERa_pPMylfJpn-9pL3UrRH8FXb6ba38m1MuKuPJKdDDV0WdrXNOGfrOTpsduFpp_fmRKJNe_5pc7PbSVGmC_S9474CHflwYgO2JxgwBbLmJHn1SrxTPidA/s320/1635456723253.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">今日不開車,再酙一杯吧</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhqMfVCITObl5_zE891m2TP0q8X_S1FWKCYMEsijRdznWZ2exU_oGVJJUfe86xkd63lEs6d5Tm_2Fa_06OVH79g5dmwssspPYK_yO2FH3ZYF_yQmYsaR8hmDM95O9erU0QldMkOXQ/s4032/1635456750982.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="3024" data-original-width="4032" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhqMfVCITObl5_zE891m2TP0q8X_S1FWKCYMEsijRdznWZ2exU_oGVJJUfe86xkd63lEs6d5Tm_2Fa_06OVH79g5dmwssspPYK_yO2FH3ZYF_yQmYsaR8hmDM95O9erU0QldMkOXQ/s320/1635456750982.jpeg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">Regina, 定人, Willow負責排隊買生日蛋糕</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNcXExc3yeOysGQIa5ff5nvCMqnfh74-i1k3aeIR3-iaypNt4gZjF8DDauQcy14RD1ON_Al3jIqdSMslWBvey_0_Sg3mMwLD0tWyJMUwHHz34rp_lOKjyWz1aRBwXDSg9A767ekg/s1706/1635484293191.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1706" data-original-width="960" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNcXExc3yeOysGQIa5ff5nvCMqnfh74-i1k3aeIR3-iaypNt4gZjF8DDauQcy14RD1ON_Al3jIqdSMslWBvey_0_Sg3mMwLD0tWyJMUwHHz34rp_lOKjyWz1aRBwXDSg9A767ekg/s320/1635484293191.jpg" width="180" /></a></div><div class="separator" style="clear: both; text-align: center;">這是最寒酸(沒有蠟蠋),<br />但也是最好吃的淡水老牌蛋糕。</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgFTKrA5iks46ejTWl6ZHPW3Txjl0xtJBVqUFvMM_GO2BfdYJ0Us8XZs8olTPE_eBn9QB1A8B86HQCne_KpFg3SZjk8oNoHwyhn-opzOEIetYfvIofEb9haKfmjP3xL5A1qfKCug/s1705/1635456643905.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="959" data-original-width="1705" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgFTKrA5iks46ejTWl6ZHPW3Txjl0xtJBVqUFvMM_GO2BfdYJ0Us8XZs8olTPE_eBn9QB1A8B86HQCne_KpFg3SZjk8oNoHwyhn-opzOEIetYfvIofEb9haKfmjP3xL5A1qfKCug/s320/1635456643905.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">Hal 與Willow</div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><span style="margin-left: 1em; margin-right: 1em;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiMST_L7zWDbnYSQ6WNOI6LRd9P5tv-UuHbhhcq-Cewj1DkkWQk_XRcBX_qNm8rnOScBaAv1EbzJ5XLEnqplxFvuaLNnoWxiipULEi5dpdZYfsdOVj_E8nUb2EwH-sDzASNje9uQw/s4608/IMG20211028194635.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2592" data-original-width="4608" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiMST_L7zWDbnYSQ6WNOI6LRd9P5tv-UuHbhhcq-Cewj1DkkWQk_XRcBX_qNm8rnOScBaAv1EbzJ5XLEnqplxFvuaLNnoWxiipULEi5dpdZYfsdOVj_E8nUb2EwH-sDzASNje9uQw/s320/IMG20211028194635.jpg" width="320" /></a></span><div class="separator" style="clear: both; margin-left: 1em; margin-right: 1em; text-align: center;">淡水觀音山的夜色,入夜更迷人</div></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmufYefjfswArl4zjluyL4PBwgnfcUscwbLgS_36cQjjD63Q7r7hpMTP8eoafXP-a1Jkxt-9g3GkHKSphqJT1GomBIoNdbR6iGfdLI-7rf31HFr9zwfAS_w-fv1wQ5WiQ6AdQoRA/s4000/IMG20211028170509.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4000" data-original-width="2250" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmufYefjfswArl4zjluyL4PBwgnfcUscwbLgS_36cQjjD63Q7r7hpMTP8eoafXP-a1Jkxt-9g3GkHKSphqJT1GomBIoNdbR6iGfdLI-7rf31HFr9zwfAS_w-fv1wQ5WiQ6AdQoRA/s320/IMG20211028170509.jpg" width="180" /></a></div><div class="separator" style="clear: both; text-align: center;">淡水的迷人黃昏與日落</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRYAV8Cdci1HMSCNQkLDzQgnVSyrjG3XV5OvRorn202DJzYX4WcgB2WywLnpFsPIl9rjJqY9K_ftaOsYav4tAm4WY5ayssWTuA8B8gJKGdsR8Qx1RVXEe9i5qmgo5tFoh4LRq-ag/s4000/IMG20211028165949.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2250" data-original-width="4000" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRYAV8Cdci1HMSCNQkLDzQgnVSyrjG3XV5OvRorn202DJzYX4WcgB2WywLnpFsPIl9rjJqY9K_ftaOsYav4tAm4WY5ayssWTuA8B8gJKGdsR8Qx1RVXEe9i5qmgo5tFoh4LRq-ag/s320/IMG20211028165949.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">淡水的夕陽</div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPB7S_eske-_d2a0vCREXlbtTDznygJ2Vw3lnKd4UozbjZjBYRgDKkG5cRyixM8PuLsdzuWvlroB0dllmZw7hojActpoovN-602brITOCSn1GijC4-M3S11wo7MKXu2B5QUjF0kQ/s3264/IMG20211028161406%257E2.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1836" data-original-width="3264" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPB7S_eske-_d2a0vCREXlbtTDznygJ2Vw3lnKd4UozbjZjBYRgDKkG5cRyixM8PuLsdzuWvlroB0dllmZw7hojActpoovN-602brITOCSn1GijC4-M3S11wo7MKXu2B5QUjF0kQ/s320/IMG20211028161406%257E2.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">淡水海邊與觀音山</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWKbwq6_SQkROo4sTLkPwFOOphI3jV2bMSQYlxhLEVI6KgmOhh2DMWgDwzKyXzkbOnmjuNISqGV_zMP5ZL5WzMSesEMzKfhrzpwuKy4Cd8hYnCfv8wzPfaKZyi0GZ8XlxwstkUWg/s2103/Screenshot_2021-10-29-13-13-39-81_94c3c0214f41e8559bec03caf75c21c7.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2103" data-original-width="1080" height="485" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWKbwq6_SQkROo4sTLkPwFOOphI3jV2bMSQYlxhLEVI6KgmOhh2DMWgDwzKyXzkbOnmjuNISqGV_zMP5ZL5WzMSesEMzKfhrzpwuKy4Cd8hYnCfv8wzPfaKZyi0GZ8XlxwstkUWg/w249-h485/Screenshot_2021-10-29-13-13-39-81_94c3c0214f41e8559bec03caf75c21c7.jpg" width="249" /></a></div><div class="separator" style="clear: both; text-align: center;">社群裡大家吱吱喳喳</div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-24315605795312365512021-10-27T00:47:00.000-07:002021-10-27T00:47:12.806-07:00甲狀腺回診得了甲狀腺癌回診是每三個月要做的事,也可能是畢生之事。活到現在,雖然四肢健全,只因摘除了小小的甲狀腺癌,必須每天服用昻特欣(Eltroxin)補充甲狀腺素,每三個月報到一次慢簽取藥。如此就搭建了一座與醫師解不了緣的橋。<div><br /></div><div>我的甲狀腺是在三軍總醫院摘除的。起初,是與三總醫師結此不解之緣。後來為照顧孫子們住到北投,就在附近的榮總轉投了另一位醫生。經過數年後,不久這位醫師又退休了,就自動換到他的學生姚姍凡醫生的名下。</div><div><br /></div><div>這個病,只能吃昻特欣這種藥。是德國Aspan藥廠的產品,好像沒有別藥可用,有一陣子還鬧缺貨。這個藥廠就這樣賺了我一生,除非我雙眼一閉去了西天,才能由此藥得到解脫,說不定還會因為此一藥廠倒閉而死,因為掃不到貨。像我患有此症的人還不少,呂秀蓮副總統就是其中一個。無論如何,人生真是有太多無可奈何之事,似乎生來就注定了,必須付這筆帳。</div><div><br /></div><div>還好,台灣有良好的健保,免付費。但免付費說起來好聽,其實醫院仍不肯放你走。每次來,無論醫生有無開口問診,都須支付掛號費。費用因醫院不同,每次520元,著實還不低。</div><div><br /></div><div>快樂一點吧,痛苦的人還多的是。</div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdYMN9f4jBpTZ6U8SQCvmf8vY-6bNcEns4OlRDxibPK21QFDt0p0Oq3qbUwqLRf96IKtWvRSMopZp6XV4iS-iRh_tpg86N9bTvKXK7HcQ9t3PI7fM9tTl-yPaba2xuiUj7Un-4uQ/s4608/IMG20211027153318.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2592" data-original-width="4608" height="218" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhdYMN9f4jBpTZ6U8SQCvmf8vY-6bNcEns4OlRDxibPK21QFDt0p0Oq3qbUwqLRf96IKtWvRSMopZp6XV4iS-iRh_tpg86N9bTvKXK7HcQ9t3PI7fM9tTl-yPaba2xuiUj7Un-4uQ/w387-h218/IMG20211027153318.jpg" width="387" /></a></div><br /><div><br /></div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-36865605469302977252021-10-26T06:00:00.000-07:002021-10-28T14:08:50.238-07:00阿弟學游泳阿弟今年已八歲。與其姊姊最近同時學游泳。兩人的游泳技術都沒有太大的進步,姊姊用狗爬式游十公尺就說她會了,不願再進一步學習。弟弟用浮板則可以踢水前進,來回游五十米,但沒了浮板就是不行了。他拒絕戴蛙鏡,因為不習慣,也就沒法進一步學正式游法了。<div><br /></div><div>這一季本來想替他報名游泳池辦的游泳班,讓他接受一個比較正規的訓練。但他一直抗拒,只好作罷。現在由我帶他學游泳,他也欣然同意,所以最近每週基本上帶他上活動中心的游泳池一次。要求他帶泳鏡,然後嚐試摒息潛水。開始時他還要先吸一大口氣才入水,現在也慢慢習慣會自然潛水了。這是一個好的開始。<div><br /><div><br /></div></div></div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-42336769054639128272021-10-26T00:29:00.003-07:002021-10-28T13:59:13.826-07:00公園裡的矯客國慶日當天,石牌公園驚見矯客,是一隻黑冠麻鷺幼雉。站在椅背上,一付天真無邪的樣子,頭髮沒梳齊,在晨曦之下,閃耀著金光,也有點零亂。台北近來對動物友善,大自然和協的畫面在公園區時常可見。每天早上,很容易看到松鼠在樹間追逐,各種鳥類飛到地面覓食,自然的鳥鳴聲也多了起來。這種黑冠麻鷺早已成為當地的留鳥了。<div><div><br /></div><div>最引我注意的是每日清晨或黃昏裡不時聽到五色鳥的聲音。那種「咕咕一…顧」的特有低音,令我印象深刻。常會在剎那間勾起我童年時期的情境。記得在自家的田地上,時常可以遙聽到遠處竹林裡傳來的類似叫鳴聲,有如曠野的呼喚,聽起來有點令人思鄉情怯。</div><div><br /></div><div><div class="separator" style="clear: both; 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</div><div style="text-align: center;">新生的嬌客--黑冠麻鷺</div></div></div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-1950945677528304512021-10-24T16:37:00.007-07:002021-10-28T13:54:28.891-07:00今日無限好<p>不知經歴了多少個好日子了,現在已經進入廿一世紀,但世界仍然一團亂。國內國外都有各種奇事在發生,而且發生得很快。美國變得沒那麼美好,失去了從前那種包容的樣子,令人感到昨是今非。</p><p>中午有一場大地震,震央在台灣東北角,震度為6.5級,台北4級。感覺上有點恐佈,地震歴經約兩分鐘。本想找個桌底地方躲藏,後來在期待中自動停了。手機也不斷響起警報聲。搖㨪一陣後,看樣子沒有損失。後來發覺衣櫃的抽屜都被拉了出來,好像有人動過。</p><p>晚上吃了大餐,有好市多買回來的牛肉。定人特別燉煮,真是入口即化,好吃極了。還搭配喝了一些酒,算是享受高級享受,也是壓驚的酒菜。</p><p></p><div class="separator" style="clear: both; text-align: center;">
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</div><div style="text-align: center;">地震過後,櫃子的抽屜悄悄被拉開了。</div><p></p>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com1tag:blogger.com,1999:blog-14206102.post-30761812506539979702021-10-24T07:24:00.003-07:002021-10-29T19:34:17.673-07:00歐陽家的聚餐<p>週四,大夥五人相約到歐陽家聚會。這是疫情以來,首次老友相聚,雖僅二年卻有隔世之感。然而至今為止,每天出門仍口罩不離口,見面也看不出誰是誰,不知今夕何夕,實在惱人。</p><p>歐陽家就在政大後山水鋼琴的一棟樓裡,陽台面對一片青䓤山坡,山坡谷底有著一條小溪。不時傳上來溪水淙淙的聲音。景色如繪,美哉斯境!</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZYC83KnTPucTEcPyYlVwJmDrjUNwBQBMdpKm8q5CqJdOtDa3HUBAXHFW5uO5jia5dYu9d4nkmeDrdF7j65TjcmLDiOKJGolRH859QNRycxtaxRrAnRXAv1PhH4DLrMBCb1DVnXg/s4608/IMG20211021145057.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2592" data-original-width="4608" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZYC83KnTPucTEcPyYlVwJmDrjUNwBQBMdpKm8q5CqJdOtDa3HUBAXHFW5uO5jia5dYu9d4nkmeDrdF7j65TjcmLDiOKJGolRH859QNRycxtaxRrAnRXAv1PhH4DLrMBCb1DVnXg/s320/IMG20211021145057.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCDTVCUqWSdnarxGguRGnjeSlxXbWWRcMtDA66Di72SiJiIVKhctf6cGdlQeW4Kz4XyCGYHlSZR6BGsOwoRuWJM7qrn8yLpk29ohWNukqzudq-jEjHcz0p6aLx63N3zjJ1JX5-Vw/s4608/IMG20211021145051.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2592" data-original-width="4608" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCDTVCUqWSdnarxGguRGnjeSlxXbWWRcMtDA66Di72SiJiIVKhctf6cGdlQeW4Kz4XyCGYHlSZR6BGsOwoRuWJM7qrn8yLpk29ohWNukqzudq-jEjHcz0p6aLx63N3zjJ1JX5-Vw/s320/IMG20211021145051.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">窗外有青山,茂林吐青翠;</div><div class="separator" style="clear: both; text-align: center;">谷底過小溪,潭水鯽魚肥。</div><div class="separator" style="clear: both; text-align: center;">驚鳥振翅起,深谷傳輕樂,</div><div class="separator" style="clear: both; text-align: center;">心思繫於此,不知夜已垂。</div><br /><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><br /><div class="separator" style="clear: both; text-align: center;"><span style="font-family: inherit;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgUxfhtq6EdpB0IPlf5W6alweaqySSxGt01IsAjrzAP2HZ_A-PPnK_wTUd9_O0gUs8KC96E1gpdt1MHlBZDP02FJS3lNK6iPshGYe7SmqQp7Vafibud1KYTdxRERlVJ4iZUSvQe-g/s2591/1634943167012.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1617" data-original-width="2591" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgUxfhtq6EdpB0IPlf5W6alweaqySSxGt01IsAjrzAP2HZ_A-PPnK_wTUd9_O0gUs8KC96E1gpdt1MHlBZDP02FJS3lNK6iPshGYe7SmqQp7Vafibud1KYTdxRERlVJ4iZUSvQe-g/s320/1634943167012.jpg" width="320" /></a></span></div><div class="separator" style="clear: both; text-align: center;">相聚歐陽家,把酒欲盡歡;</div><div class="separator" style="clear: both; text-align: center;">今夕是何夕,飲酒話當年。</div><div class="separator" style="clear: both; text-align: center;">時局亂如麻,難得有清閒,</div><div class="separator" style="clear: both; text-align: center;">來年盼何事,思緒萬萬千。</div><div class="separator" style="clear: both; text-align: center;">------</div><div class="separator" style="clear: both; text-align: center;">家常話最多,今後要如何?</div><div class="separator" style="clear: both; text-align: center;">夢想農家樂,買地種蔬果,</div><div class="separator" style="clear: both; text-align: center;">天南地北聊,有夢最為美,</div><div class="separator" style="clear: both; text-align: center;">他日得再會,抱孫笑呵呵。</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;">
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</div><br /></div><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;">殘燈搖影歲月催,</div><div class="separator" style="clear: both; text-align: center;">功成名就有幾回?</div><div class="separator" style="clear: both; text-align: center;">莫言此生未得志,</div><div class="separator" style="clear: both; text-align: center;">但願燈心勿成灰。</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div></div><div class="separator" style="clear: both; text-align: center;"><br /></div><span style="font-family: inherit;"><br /></span><p></p>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-78477879245513213152021-10-09T08:38:00.072-07:002022-04-02T14:12:15.754-07:00基隆港上船至東引<div class="separator">為了趕遊覽車到基隆,我們先到石牌捷運站等車。結果6:00一早並沒有等到車。打電話與領隊聯絡,才知領隊忘記了還有我們,竟然提早開走了,只好搭計程車到他指定地點會合,這才與其他隊員一同坐上巴士。不久,就到基隆港碼頭,準備今晚出發到馬視祖。</div><p>在基隆港碼頭,每人先做核酸檢測,通過後才准進入候船室。今晚準備乘坐的船是台馬之星,船型很新,開車前往的話可以帶車同行,只是票價較貴。</p><p>晚上十點上船。所以還有時間,可以先到基隆港附近逛一圈。在全家買了斯樂冰,消點暑氣。十點上船,今晚船上過夜,所以每人都分配了床位。因旅客少,所以大家都是睡下鋪。只是床很小,睡起來不是太舒服。</p><p>隔早,六點抵達東引碼頭。太陽早掛在東方,照亮整個天空及海面。這裡四週都是海,太陽出現,立即為我們定了這裡的方位。下船時旅行社接駁的兩部小包車已經等在碼頭的停車場。</p><div class="separator" style="clear: both; text-align: center;"><br></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOblSxs169IbkXJAjzuRYOGcpupRzOG8BaNoEIE2-wZIv-rEI_z_maaIOBrurRSPIcU12FjvJIkr7MGkxDB0k3lGmNPhHwQjE2eT48A6LMyJ3-WB3dMYD8OFzDnm3goY2qPKzJoQ/s4427/original_f86706c6-5dd1-41f0-ae54-cdc3c6c8e57a_IMG20210922194656.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2490" data-original-width="4427" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOblSxs169IbkXJAjzuRYOGcpupRzOG8BaNoEIE2-wZIv-rEI_z_maaIOBrurRSPIcU12FjvJIkr7MGkxDB0k3lGmNPhHwQjE2eT48A6LMyJ3-WB3dMYD8OFzDnm3goY2qPKzJoQ/s320/original_f86706c6-5dd1-41f0-ae54-cdc3c6c8e57a_IMG20210922194656.jpg" width="320"></a></div><div class="separator" style="clear: both; text-align: center;">基隆港的夜景</div><br><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh__UI9WCXL3sljVFfAKWg1yE_N-oTbLkREr_-I5r9PqN6fvvlkB8gaQ5KjYhIJeyHCjBUi1ywkfyqkxmcFGyCnM0PFAaaEa8l1rqX7pH2YWZKgMI-dzJoK8lfN3p_UT3lacD_oRA/s4608/IMG20210922194717.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="4608" data-original-width="2592" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh__UI9WCXL3sljVFfAKWg1yE_N-oTbLkREr_-I5r9PqN6fvvlkB8gaQ5KjYhIJeyHCjBUi1ywkfyqkxmcFGyCnM0PFAaaEa8l1rqX7pH2YWZKgMI-dzJoK8lfN3p_UT3lacD_oRA/s320/IMG20210922194717.jpg" width="180"></a></div><div class="separator" style="clear: both; text-align: center;">台馬輪</div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjotOfE7fycOVo1E1V-2eT-G90Z8NYhMSUZ03MUDbopSbwI20McVE16GO-V-bOqPt2nxNpXlOLtmv9Am-pICXht-nY49pUJV1P2GHQg_GB9H8EnFy7RRj83hs_CvzkmoNn-xBrFug/s4608/IMG20210922204735.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="2592" data-original-width="4608" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjotOfE7fycOVo1E1V-2eT-G90Z8NYhMSUZ03MUDbopSbwI20McVE16GO-V-bOqPt2nxNpXlOLtmv9Am-pICXht-nY49pUJV1P2GHQg_GB9H8EnFy7RRj83hs_CvzkmoNn-xBrFug/s320/IMG20210922204735.jpg" width="320"></a></div><div class="separator" style="clear: both; text-align: center;"><span>我們的船票 </span></div><div></div><div><br></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4XZ2GuhS_wqyy_NxNMea3lYykASWs72MULpyClJH8X1lZkfaQS9k8LngqUw0C74pTs9-wev5ovNoWqpHGEWQuulSaXz8DP16pfFNDSpbqkI_KULKPEGX1cE0E2g6a79rO9cvxtQ/s4608/IMG20210922220248.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="2592" data-original-width="4608" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4XZ2GuhS_wqyy_NxNMea3lYykASWs72MULpyClJH8X1lZkfaQS9k8LngqUw0C74pTs9-wev5ovNoWqpHGEWQuulSaXz8DP16pfFNDSpbqkI_KULKPEGX1cE0E2g6a79rO9cvxtQ/s320/IMG20210922220248.jpg" width="320"></a></div><div class="separator" style="clear: both; text-align: center;">船上的艙位</div><div><div style="text-align: center;"><br></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEioC6e2YYRI7sWb2vzvPaoiStONsXZv1RUpJWqyFG6rjLJEoF8RBO5j3XL0wXoOBToO560yP6b3AcRQchuKGv0-Jo3TH9unMC-usoA2ZfivJO4udSLX5Kli3ajmT0UlMS2gb5K0KQ/s4000/IMG20210923054056.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2250" data-original-width="4000" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEioC6e2YYRI7sWb2vzvPaoiStONsXZv1RUpJWqyFG6rjLJEoF8RBO5j3XL0wXoOBToO560yP6b3AcRQchuKGv0-Jo3TH9unMC-usoA2ZfivJO4udSLX5Kli3ajmT0UlMS2gb5K0KQ/s320/IMG20210923054056.jpg" width="320"></a></div><div class="separator" style="clear: both; text-align: center;"><span>清晨的東方 </span></div><br><div class="separator" style="clear: both; text-align: center;"><br></div><br><p><br></p><p><br></p></div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-62399324272129528052021-09-20T05:53:00.004-07:002021-10-29T19:41:22.181-07:00海邊望明月<p> 依循歐陽的建議,今晚到福隆附近的海邊賞月。明日就是中秋了。</p><p><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpyULyd9Br3Uoi-9Qng40Wx13BlDflAO04onWhmrZAd48ObxgnR79K5Q15uZOBRC8I8YWlEcqZmel8lKg-f6m_lRfr6b4pNA0cI1g96_x2P6o4fHBCjdIfm1EhZP9kIfsgVRQS0Q/s1194/Screenshot_2021-10-28-12-59-49-22_965bbf4d18d205f782c6b8409c5773a4.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1194" data-original-width="1080" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpyULyd9Br3Uoi-9Qng40Wx13BlDflAO04onWhmrZAd48ObxgnR79K5Q15uZOBRC8I8YWlEcqZmel8lKg-f6m_lRfr6b4pNA0cI1g96_x2P6o4fHBCjdIfm1EhZP9kIfsgVRQS0Q/s320/Screenshot_2021-10-28-12-59-49-22_965bbf4d18d205f782c6b8409c5773a4.jpg" width="289" /></a></p><p>我們分搭兩部車、歐陽及Hal各開一部,總共七人開到福隆海水浴場附近的一段海岸。歐陽說這是他新發現的秘境,幾乎很少人知曉。由於Hal路不太熟,所以我們坐的車耗去較多的時間,抵達目的地時,太陽正準備下山了。</p><p>沒有夕陽的陪伴,天空的雲與海面的映射仍然相當明亮,礁石上仍有不肯離去的垂釣人,與海中的魚比賽耐力,看誰是最終的勝利者。遠山的輪廊仍然明亮,留下西邊一片有晚霞的天空。日落後與月出之間,吹著陣陣的海風,以及不斷拍擊的海浪。躍起的浪花比雲彩還白。</p><p>天色漸暗,在能看清食物之前,大家趕緊把各家帶來的特色食物展開、分食。然後在岩石上各自找個位置坐著、躺著,開始閒話家常,一面等待著滿月在山後的雲邊出現。嫦娥今夜不知會更體態輕盈或老態龍鐘了。</p><p>下面幾首古人詠月的詩,此時此刻,可以描述不同的情境,提供大家欣賞、回味:</p><b>李白《關山月》:<br />明月出天山,蒼茫雲海間。<br />長風幾萬里,吹度玉門關。</b><div><b><br />李白《月下獨酌》:<br />花間一壺酒,獨酌無相親。</b></div><div><b>舉杯邀明月,對影成三人。</b></div><div><b>月既不解飲,影徒隨我身。</b></div><div><b>我歌月徘徊,我舞影零亂。</b></div><div><b>暫伴月將影,行樂須及春。</b></div><div><b><br /><br />蘇軾《水調歌頭》:<br />明月幾時有,把酒問青天。</b></div><div><b>不知天上宮闕,今夕是何年,</b></div><div><b>人有悲歡離合,月有陰晴圓缺,此事古難全。</b></div><div><b>但願人長久,千里共嬋娟。<br /><br />李白《靜夜思》:<br />床前明月光,</b></div><div><b>疑是地上霜。</b></div><div><b>舉頭望明月,</b></div><div><b>低頭思故鄉。</b></div><div><b><br /></b></div><div><b>張煌言《舟次中秋》:</b></div><div><b>淡蕩秋光客路長,</b></div><div><b>蘭橈桂棹泛天香。</b></div><div><b>月明圓嶠人千里,</b></div><div><b>風急輕帆燕一行。</b></div><div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTpCIuj_Wz9DD3FAagMxz-T1RKyPcgbIgGOHtHcPitfS82FF7m1mAvtewnSe_qxXxqgWU2QWKQhl059YD2XSer0Myf3s57hXvwPZtsNSYX04LnZyZfEMvkInE-nRZPSBrU3ugb3A/s4000/IMG20210920174103.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2250" data-original-width="4000" height="205" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTpCIuj_Wz9DD3FAagMxz-T1RKyPcgbIgGOHtHcPitfS82FF7m1mAvtewnSe_qxXxqgWU2QWKQhl059YD2XSer0Myf3s57hXvwPZtsNSYX04LnZyZfEMvkInE-nRZPSBrU3ugb3A/w364-h205/IMG20210920174103.jpg" width="364" /></a></div><div class="separator" style="clear: both; text-align: center;">抵達時太陽已準備下山,</div><div class="separator" style="clear: both; text-align: center;">我們仍然趕上最後一瞥,</div><div class="separator" style="clear: both; text-align: center;">與落日説再見。</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjGFxNqoRh-aykAVXlFV8bzcO-_uwW5fLB4EWFCQwWZEv27Ij25N0sj0RRhdGAAtew3LIUbnX1Uu0D6TvbyMeRiz1m0VUUaI4f_VuBiGrCj2khR2Qp5wXRWMKdKEFJ5JSiiOQgfA/s4032/DSC_0152.JPG" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="2268" data-original-width="4032" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjGFxNqoRh-aykAVXlFV8bzcO-_uwW5fLB4EWFCQwWZEv27Ij25N0sj0RRhdGAAtew3LIUbnX1Uu0D6TvbyMeRiz1m0VUUaI4f_VuBiGrCj2khR2Qp5wXRWMKdKEFJ5JSiiOQgfA/s320/DSC_0152.JPG" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">趁光線仍然明朗,</div><div class="separator" style="clear: both; text-align: center;">大家把帶來的晚餐擺好,</div><div class="separator" style="clear: both; text-align: center;">開動了。</div><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKL9eZptA8t4eXHEHxDjZIuNS7S3ljSX2vGE06eAjmqJSuGWOI1QW3WWIi-7vc1m0w2ebOhVY4i3fS-kZveTt3zaj1lpGWRVaV-WjImjQl02NFViKA-UplZ41uSNPrBMF6NzDI5w/s4608/IMG20210920191636%257E2.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="2592" data-original-width="4608" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKL9eZptA8t4eXHEHxDjZIuNS7S3ljSX2vGE06eAjmqJSuGWOI1QW3WWIi-7vc1m0w2ebOhVY4i3fS-kZveTt3zaj1lpGWRVaV-WjImjQl02NFViKA-UplZ41uSNPrBMF6NzDI5w/s320/IMG20210920191636%257E2.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">不久,今晚的月亮也露臉了。</div><p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYzN14CYeVTWvAOSylxaYE8BjdX-IsIcPS7reGWxW0ja06tfpl5hXrJPEPTmsb1848MLKuAW1lErkhynGQE-lwjA6i01YXgE2nE4uNcIvD2j8wEntILkMfQgOlWQXG1P-I1AWydw/s2364/1632150867542.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1773" data-original-width="2364" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYzN14CYeVTWvAOSylxaYE8BjdX-IsIcPS7reGWxW0ja06tfpl5hXrJPEPTmsb1848MLKuAW1lErkhynGQE-lwjA6i01YXgE2nE4uNcIvD2j8wEntILkMfQgOlWQXG1P-I1AWydw/s320/1632150867542.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;">今晚的月不是單獨露臉,</div><div class="separator" style="clear: both; text-align: center;">還有雲陪伴。</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><b>望月(自韻)</b></div><div class="separator" style="clear: both; text-align: center;"><b>月滿徐出雲先行,</b></div><div class="separator" style="clear: both; text-align: center;"><b>天光猶在描海景;</b></div><div class="separator" style="clear: both; text-align: center;"><b>等伊今日天上來,</b></div><div class="separator" style="clear: both; text-align: center;"><b>伴我一霄敍舊情。</b></div><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><br /><br /><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br style="background-color: white; color: #333399; font-family: "Noto Sans TC", 微軟正黑體, sans-serif; font-size: 16px; letter-spacing: 1px; text-align: start;" /></div><p></p></div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-63323669377266756912019-07-24T07:26:00.001-07:002021-10-24T16:25:51.291-07:00中僑百萬行<p dir="ltr">來到溫哥華,正好碰上一年一度的中僑百萬行。以往都在史坦利公園舉行,今年改在萬博廣場,參加的人數及氣勢都少了些。加上這個廣場屬水泥地,又沒有樹蔭,天氣炎熱,有點稀落的感覺。</p>
<p dir="ltr">定人是先與楓華會的負責人孟宇聯繫,但一直沒成功。到會場時也找不到他們。最後在遊行的途中才與他們碰上,總算沒有錯過。見了許多楓華會成員,發現變化很大。現在林達當會長,看起來內部的人事已有不少變化。</p><p dir="ltr"><br></p>
不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-26572873731559274752019-07-19T18:00:00.000-07:002021-08-09T08:49:43.500-07:00本那比的中央公園台北太熱,趁著暑期的空檔,來到溫哥華避暑。這樣的方式,幾已漸漸成為另一種候鳥的生活形態,以逃離台北的酷熱。因此,連續幾年,每次都住在不同的地方,雖然有點流離動盪,但利用這種遊牧方式,倒也可以體驗溫哥華地區差異性的人文與生活。去年夏天住在溫西,體驗到西區的相對美感。今年租在東區45街,接壤本那比,又是不同的地貌。這裡空間寬闊,就住在一樓東側,睡房、沙發、網路、電視以及廚房設備等一應俱全。房東說,唯一抱歉的是,最近因翻修鍋爐,不知何故,每次用水時,水管會有甚大的流水噪音。不過,最近幾天裡聽久了,似乎也逐漸隨俗。<br>
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沒有車,所以都要靠兩隻腳,走路變成不可或缺的運動。由這裡到最近的捷運站,必須走十五分鐘;到附近的活動中心游泳,必須步行20分鐘。雖然如此,運動與暖身似乎都可兼顧。由於住處接近本那比的中央公園,每天幾乎都在公園裡穿梭。公園裡有荿密的森林,高聳的大樹,其北端有一座容納一萬觀眾的田徑場,是1969年史萬加(Swangard)募款興建,曾是白帽隊的主場。現在已經因為座位不足,很少看到比賽。這座場地將來若能開放給民眾使用,應可吸引不少運動的民眾。以前住在列治文時,那座運動場每天早晚幾乎都是慢跑健行的人,球類比賽也一場接一場,運動場幾乎是燈火通明。<br>
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中央公園裡也有一座高爾夫球場,位於公園的東南角。正西有一座露天游泳池,水道僅25米長,共六個水道。此游泳池離現住的地方最近,只要走幾步路就到了。問題是這裡天氣有時仍冷,水溫雖維持28度,但一上來氣溫可能僅有20度上下。這裡位於本那比區的邊緣,買的月票僅能在這區使用,不能越界到溫哥華市區來。而且這個露天池沒有熱水按摩池,只能曬曬太陽,不太符合我們的需求。我們仍選擇到較遠的基那尼(Killerny)游泳池。<br>
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今天剛有溫哥華的三位朋友來訪,所以順便到中央公園裡走走。其實這裡的公園環境幽靜、有濃厚的森林氣息,走在林中小路上,立即可以享受著那種陰凉的環境。兩旁道格拉樹高聳入雲,檜樹甚至還可嗅到清新的香味。要大自然的芬多精,只要走一趟,立即可以感受到,不用花半文錢。不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-33727313433673774762017-10-03T01:36:00.001-07:002019-07-19T23:38:39.428-07:00景美景行公園<p dir="ltr">景行公園是景美區的一座公園。面積不大,但來此聚會的人多;尤其老年人,不能自由行動的人,由外傭推著車,到這個公園裡來散步。因此,這裡自然也成為她們尋找鄉親朋友的地方,用她們懂得的家鄉話交通。</p>
<p dir="ltr">定人的姊姊患巴森病已廿年,至今都需要外傭照顧。以前情況稍好時還可請外傭把她推到公園裡來散散心,現在情況不佳,只好窩在家裡,行動空間就受限。</p>
<p dir="ltr">不過,這座公園仍然存在這類休閒的功能,或成為附近長者高談打屁的地方。</p>
<div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsDc57jtX3G3gtsIhqSZ0xCAfzwvXLLoMYN3QdK0HPlmNCNdw-GeH5TK8sLuuDKydvyYCe0ISLSwbvEfMLf_vcvN_mRvrv-422odylNeA4HlWezG3Yv1gtxTP759esioVEzgafHQ/s1600/1507017762182.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"> <img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsDc57jtX3G3gtsIhqSZ0xCAfzwvXLLoMYN3QdK0HPlmNCNdw-GeH5TK8sLuuDKydvyYCe0ISLSwbvEfMLf_vcvN_mRvrv-422odylNeA4HlWezG3Yv1gtxTP759esioVEzgafHQ/s640/1507017762182.jpg"> </a> </div><div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-J2W9hJUOF_mWgHyoBiXlqci4fRGybdw0HNgEwcC5Qgu-Hkk6JYuAH0zNcKLttcKfqaeDN3L1-lUpL8Fig2_hQ-z6FYsUdfj3qf0i2PgLxSQDTbYWQPFuz3Z_jn8OihibltkHbA/s1600/1507018800651.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"> <img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-J2W9hJUOF_mWgHyoBiXlqci4fRGybdw0HNgEwcC5Qgu-Hkk6JYuAH0zNcKLttcKfqaeDN3L1-lUpL8Fig2_hQ-z6FYsUdfj3qf0i2PgLxSQDTbYWQPFuz3Z_jn8OihibltkHbA/s640/1507018800651.jpg"> </a> </div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-81556912422703918692017-10-03T01:20:00.001-07:002017-10-03T01:20:46.791-07:00景行公園<p dir="ltr">景行公園是景美區的一座公園。面積不大,但來此聚會的人多;尤其老年人,不能自由行動的人,由外傭推車,來到這個公園裡來散步。因此,這裡自然也成為她們尋找鄉親朋友的地方,用她們懂得的家鄉話交通。</p>
<p dir="ltr">定人的姊姊患巴森病已廿幾年,至今都需要外傭照顧。以前情況稍好時還可請外傭把她推到公園裡來散散心,現在情況不佳,只好窩在家裡,行動空間就受限。</p>
<p dir="ltr">不過,這座公園仍然存在這類休閒的功能,或成為附近長者高談打屁的地方。</p>
<div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsDc57jtX3G3gtsIhqSZ0xCAfzwvXLLoMYN3QdK0HPlmNCNdw-GeH5TK8sLuuDKydvyYCe0ISLSwbvEfMLf_vcvN_mRvrv-422odylNeA4HlWezG3Yv1gtxTP759esioVEzgafHQ/s1600/1507017762182.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"> <img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsDc57jtX3G3gtsIhqSZ0xCAfzwvXLLoMYN3QdK0HPlmNCNdw-GeH5TK8sLuuDKydvyYCe0ISLSwbvEfMLf_vcvN_mRvrv-422odylNeA4HlWezG3Yv1gtxTP759esioVEzgafHQ/s640/1507017762182.jpg"> </a> </div><div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-J2W9hJUOF_mWgHyoBiXlqci4fRGybdw0HNgEwcC5Qgu-Hkk6JYuAH0zNcKLttcKfqaeDN3L1-lUpL8Fig2_hQ-z6FYsUdfj3qf0i2PgLxSQDTbYWQPFuz3Z_jn8OihibltkHbA/s1600/1507018800651.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"> <img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-J2W9hJUOF_mWgHyoBiXlqci4fRGybdw0HNgEwcC5Qgu-Hkk6JYuAH0zNcKLttcKfqaeDN3L1-lUpL8Fig2_hQ-z6FYsUdfj3qf0i2PgLxSQDTbYWQPFuz3Z_jn8OihibltkHbA/s640/1507018800651.jpg"> </a> </div>不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-21537010921732108702017-08-25T18:34:00.001-07:002019-07-19T23:41:10.757-07:00紐約<p dir="ltr">在911博物館旁邊,新建了一棟的白色像鳥的建築物。結構輕巧,完全白色系列。這是配合是921後新建的車站,結合商場、地鐵及集會、活動的功能。架構神似中央車站的規模,但設計特殊、新穎,簡潔明亮。</p>
<p dir="ltr">一層地板是完全開放的空間,可供行人自由出入。現在空間裡除了擺放一座黑色長方體結構,原來是Armani香水公司在做推銷。香水與這個建築,倒是有點相匹配。</p>
<p dir="ltr">二樓是很有特色的專櫃商店,都是名牌商品。走入這條商店街,令人有走入未來的感覺。其流線型的設計,完全以白色系列為主軸。另一側,則是蘋果的專賣店。這個店面的規模比中央車站的二樓店面略小,但比例上算是大客戶。蘋果的擄獲人心,尤其青年人的心,是清楚可見的。</p>
<p dir="ltr">我們在這裡待這裡一段很長的時間。主要是為這棟建築理念所吸引。</p>
不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-32799883112543599012017-08-23T19:00:00.000-07:002017-08-24T05:07:27.801-07:00紐約圖書館<b><span style="font-size: large;">紐約圖書</span></b>館前放了兩尊大獅子,象徵著權力與知識。但這兩者仍然無法顯示出紐約圖書館的宗旨。很多人來到紐約,只是一個有錢的流浪漢,想要找一個歇腳的地方都不可得,只好坐在兩頭獅子下的台階,歇腳休息。這比汲汲營營的人們要實際得多。坐在智識的殿前,不能得到知識也能得到一些智慧。<br />
<br />
很多觀光客進到紐約圖書館裡只是探個究竟,照照相,就像我一樣。對書本的追求或知識的內容並不發生興趣。那,圖書館的目的終究是為了什麼呢?<br />
<br />
進圖書館前,手提包必須打開讓館員檢查一遍,為的是怕人家把炸彈或手槍也拿進來。出去也要再把手提包打開讓另一位館員檢查一遍,怕的是有人把館藏的書帶出去。這個世界畢竟十分不同了。<br />
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgd-yMEbBlurN7Lhr9VqhYsarVlcpOooSs50PxMdFqo8zVBohFwofOmXHuysH2Sg47geZUP0t3DD0NbktUVeWU-7WNnyF2NxrI8v5gzqC78qF4lRzHlYswGY9xbB0ggXn08KHjLXQ/s1600/P_20170823_175850_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgd-yMEbBlurN7Lhr9VqhYsarVlcpOooSs50PxMdFqo8zVBohFwofOmXHuysH2Sg47geZUP0t3DD0NbktUVeWU-7WNnyF2NxrI8v5gzqC78qF4lRzHlYswGY9xbB0ggXn08KHjLXQ/s400/P_20170823_175850_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">讓獅子守護著你,你會感到安全</td></tr>
</tbody></table>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4tKHJFsUri8R6mWmgHEUh5ztyhqL6UwWOh2BcJO3IFFDR33bUnFDqN5jOOrRNUpH9jWuOEFpGvlthof9JmXFZhzsy_VA6CPAqOuGWsSA2m5GH2C6tWKGnuKeCQ_NC03_9oqiYUA/s1600/P_20170823_180128_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4tKHJFsUri8R6mWmgHEUh5ztyhqL6UwWOh2BcJO3IFFDR33bUnFDqN5jOOrRNUpH9jWuOEFpGvlthof9JmXFZhzsy_VA6CPAqOuGWsSA2m5GH2C6tWKGnuKeCQ_NC03_9oqiYUA/s400/P_20170823_180128_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">圖書館內,人來人往,大部份都是在檢查背包</td></tr>
</tbody></table>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhn3S3VEyxoKzkr6OnF9Mlyt0n6KJAEno2MnRXUmfcMpq_Q9sFNT3R06H6u1EEW8hb5jV2B1fNdYE5qZmm8k9QLhXUoWdhcnZGMy349VcI2nTGGL9GMCzq9EKeej3rR1jXcrqocaw/s1600/P_20170823_180432_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhn3S3VEyxoKzkr6OnF9Mlyt0n6KJAEno2MnRXUmfcMpq_Q9sFNT3R06H6u1EEW8hb5jV2B1fNdYE5qZmm8k9QLhXUoWdhcnZGMy349VcI2nTGGL9GMCzq9EKeej3rR1jXcrqocaw/s400/P_20170823_180432_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">屋頂上的畫,很少人欣賞</td></tr>
</tbody></table>
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_6QyRgTwh69CafT_y6MmsbmGU66NOsgEgBi1J8OWHiqgGZStrJx2eWYiaCvIkcAeKE7QdvG94jBu-RFuqpCo2uXQAheFr4-92btIeGqsmRZodE0l7tSlCyzvsJOo1T7VsEmfHfA/s1600/P_20170823_180218_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_6QyRgTwh69CafT_y6MmsbmGU66NOsgEgBi1J8OWHiqgGZStrJx2eWYiaCvIkcAeKE7QdvG94jBu-RFuqpCo2uXQAheFr4-92btIeGqsmRZodE0l7tSlCyzvsJOo1T7VsEmfHfA/s400/P_20170823_180218_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">圖書館還是知識傳達的地方</td></tr>
</tbody></table>
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgo-A6-qBh1WYuNgnDjoPKwDVj3EUIzz3OFVvrFB1RDVSjYX3lUb0l_smnkgTX9KfwPmNPCGZSzIg0zrwI-ze2H8Vs8c1OT5k_n9757K34RBj3jjaalxUAthCQhuxOj4WJAOwpiQg/s1600/P_20170823_180531_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgo-A6-qBh1WYuNgnDjoPKwDVj3EUIzz3OFVvrFB1RDVSjYX3lUb0l_smnkgTX9KfwPmNPCGZSzIg0zrwI-ze2H8Vs8c1OT5k_n9757K34RBj3jjaalxUAthCQhuxOj4WJAOwpiQg/s400/P_20170823_180531_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">很多人進出,但不是為知識,只是觀光</td></tr>
</tbody></table>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSuTzODtdmuaFKq-mQzNsDmRMUCVakdig9DH81FcN7decMFOI6C3wNOpAutosnnIPnklCEj705kiCovklrVs1XIotXiYU7np4iuK6R8YglIgRYA26Gjjov1YogsFUVuNjRZEd1TQ/s1600/P_20170823_180614_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSuTzODtdmuaFKq-mQzNsDmRMUCVakdig9DH81FcN7decMFOI6C3wNOpAutosnnIPnklCEj705kiCovklrVs1XIotXiYU7np4iuK6R8YglIgRYA26Gjjov1YogsFUVuNjRZEd1TQ/s400/P_20170823_180614_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">現代的知識都在雲端吧</td></tr>
</tbody></table>
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmcRJRBb0DDCpIIw81HgdCXFQ-D8-R_fs45MIp-vOBWCUt4ppg5GivWFe8xoXwtrdSKKvB_LjDVja_YbqHmI4K3OsFuV8i-gEzXmh3f4DPulowXQMckICQkUYSiOwRinQOYrjh8A/s1600/P_20170823_180801_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmcRJRBb0DDCpIIw81HgdCXFQ-D8-R_fs45MIp-vOBWCUt4ppg5GivWFe8xoXwtrdSKKvB_LjDVja_YbqHmI4K3OsFuV8i-gEzXmh3f4DPulowXQMckICQkUYSiOwRinQOYrjh8A/s400/P_20170823_180801_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">能夠靜靜地看著書也是一種福氣,只是很多人看手機</td></tr>
</tbody></table>
<br />不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-46649578234863907162017-08-23T17:30:00.000-07:002017-08-24T04:40:49.786-07:00紐約中央車站紐約中央車站世界有名,但很少有機會站在頂點看這個人群流動的地方。這個廣場很特殊,因為它是一個偌大空間,讓人交換各通道。所以站在高處,可以看到四面八方來的人潮,來來往往。很像一群窩裡的螞蟻,各有目的的忙碌著,又各有自已的方向。<br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnjeydpKMf2YFLLQUkKiuU9utfFhhOv-0M-wuUjNbkse5PN3M5NqyVDupa0-rbNwpksZQbTCDErrTzslEGYf3IBs4ZsLRX0CwgE6JXKkea3nsMlFCRaQvNPl0K3CriBUcOC2HhKA/s1600/P_20170823_174127_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnjeydpKMf2YFLLQUkKiuU9utfFhhOv-0M-wuUjNbkse5PN3M5NqyVDupa0-rbNwpksZQbTCDErrTzslEGYf3IBs4ZsLRX0CwgE6JXKkea3nsMlFCRaQvNPl0K3CriBUcOC2HhKA/s400/P_20170823_174127_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">蘋果佔了整個二樓,等於是半個蘋果的包廂店面</td></tr>
</tbody></table>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjiPx-vyhTTXSQ7HdepEu9b96xX_OCTXbYmfqsmDsGWiOJJk3vXnRiDCuWCMylQsr8sIzHx0jyOuqBzhTNQVPWHz8HGfEdAzfx8bjPb2yhKSmMp1byWJs4JerVcTAtPwjTwlQ8ciw/s1600/P_20170823_174235_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjiPx-vyhTTXSQ7HdepEu9b96xX_OCTXbYmfqsmDsGWiOJJk3vXnRiDCuWCMylQsr8sIzHx0jyOuqBzhTNQVPWHz8HGfEdAzfx8bjPb2yhKSmMp1byWJs4JerVcTAtPwjTwlQ8ciw/s400/P_20170823_174235_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">蘋果的店不賣蘋果</td></tr>
</tbody></table>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9NY-6lUvvSlZVvLa2G5FU4YIl28QK5HixO6AFPGCw_PeH-V2kCq8E-sD5cWfYLCkF2oe1y7vNdwZ2cY8WDyum4JShoYnBPZVl4QDUoXGkBq_1AkxZefGIhaYHMV5n6jvVpHq3qw/s1600/P_20170823_174407_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj9NY-6lUvvSlZVvLa2G5FU4YIl28QK5HixO6AFPGCw_PeH-V2kCq8E-sD5cWfYLCkF2oe1y7vNdwZ2cY8WDyum4JShoYnBPZVl4QDUoXGkBq_1AkxZefGIhaYHMV5n6jvVpHq3qw/s400/P_20170823_174407_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">中央車站的屋頂有十二星宿</td></tr>
</tbody></table>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr97uyHJtaGtPdsk_jwjsNoLToXs1jSkac0JC7lP09OQjxv0K6ob-1M4QyTu2FSY_bF5Mh5TlP7q9qWFKU6q-uwff4mY6VNPCOJlKTgAkGqJZ71Bid6v6YIY-to_iSbVWRW3d9yA/s1600/P_20170823_174607_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhr97uyHJtaGtPdsk_jwjsNoLToXs1jSkac0JC7lP09OQjxv0K6ob-1M4QyTu2FSY_bF5Mh5TlP7q9qWFKU6q-uwff4mY6VNPCOJlKTgAkGqJZ71Bid6v6YIY-to_iSbVWRW3d9yA/s640/P_20170823_174607_HDR.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">中央車站廣場熙來人往的人們</td></tr>
</tbody></table>
不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-47948005906007738082017-08-23T16:30:00.000-07:002017-08-27T08:33:24.477-07:00聯合國是最小的國家<b><span style="font-size: large;">以前</span></b>來到紐約,只是遠遠看到聯合國總部的大樓。那時只能遠遠地看、照照相,看到這一個實質上是世界最小的國家,心中的想像卻是最大的影舞者,有時可以主宰這個世界。今天,我們決定就要進入聯合國一遊。<br />
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首先要在對面申請一張通行證,並且照相,印出一張附有相片的通行證,算是辦理聯合國的簽證吧,只是給定人的是一個手圈,就算是我的附屬吧。就我的感受而言,今天的聯合國,如果就實質的過程看,有點像是設在非洲某一個家。因為整個過程所碰到的服務人員都是黑人擔綱。在辦理簽證處的警衞是黑人、辦事員是黑人、入關作安檢的清一色是黑人,包括女警也是黑人。詢問台上是黑人、辦理導覽收費的是黑人,這樣的組成也不太黑白平衡了吧。還好,只有今天的導覽員是中國的美女。只是我們參加的是中文導覽,不找中國人難導還是找黑人?<br />
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進入聯合國總部,感覺就是另外一個國家,戒備森嚴。整個安檢就是依照進入美國海關的標準。舉凡手錶、褲帶、手機、相機等都要拿出來,放在盤子裡。最後全身要經過X光機掃描一遍,才能安全通關。<br />
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我們還參加解說團,剛好有中文解說。解說費每人十三元,這還是優待老人的價錢。我們的解說員來自中國,是她自已考上聯合國的外交官,並非依靠中國的裙帶關係進入這裡工作,實在不易。她中文流利,解說得很清楚,是一個難得的人才。聽說她正試著要以法文作解說,那就更不簡單了。<br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhafHWvRBENy3w1VzlA3iz7T6BD-enzz0f2gCDhdiBIVshDMGyaeZ0FUonoOhLd1RRCobPdCWeJ0_AxOS9KxaoeEM6oa0kJm3XzTeauiquiFgHAMLAYwRKjTKt2J8-dr4edsQqAbA/s1600/P_20170823_151550.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhafHWvRBENy3w1VzlA3iz7T6BD-enzz0f2gCDhdiBIVshDMGyaeZ0FUonoOhLd1RRCobPdCWeJ0_AxOS9KxaoeEM6oa0kJm3XzTeauiquiFgHAMLAYwRKjTKt2J8-dr4edsQqAbA/s400/P_20170823_151550.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">義大利送的地球</td></tr>
</tbody></table>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-dgIGf8q3WjlYejmFFHLI__J86HHXvwN85xbjfDoJcPzVCR-xj5cFRcqvaFqu2_ehcWW-p2ApOlNBRBQCdUdfTdV4XL1MT2SNTSvUfY6CSS1BVhGcMVF2Di5bBXVnu_XnAYYCHA/s1600/P_20170823_151604.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-dgIGf8q3WjlYejmFFHLI__J86HHXvwN85xbjfDoJcPzVCR-xj5cFRcqvaFqu2_ehcWW-p2ApOlNBRBQCdUdfTdV4XL1MT2SNTSvUfY6CSS1BVhGcMVF2Di5bBXVnu_XnAYYCHA/s400/P_20170823_151604.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">彎曲的手槍,代表拒絕暴力</td></tr>
</tbody></table>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUKvCLbP0mPJFtvRSziGG-byWkR4JMUOw8gvhXVUpbbTak52l7BEIXcgwLE3RWfMtHvJnfrejCthdRFe3fBGxhIvDcW6VWrYVgVA_azsTgpWwsn-velPhWoy5-u5xQMwDwBir3xA/s1600/P_20170823_151744.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUKvCLbP0mPJFtvRSziGG-byWkR4JMUOw8gvhXVUpbbTak52l7BEIXcgwLE3RWfMtHvJnfrejCthdRFe3fBGxhIvDcW6VWrYVgVA_azsTgpWwsn-velPhWoy5-u5xQMwDwBir3xA/s400/P_20170823_151744.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">歴任的秘書長,掛在牆上</td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhc6i0bM9XYG2LYDQFnK-mjllWujkdUVVGCciUy5qpgOEKax4mfYnUajnAab4zYIPqY06-qvUlaWUotmoJsmUfJ0U3Vbckh9NUsXc_hFH4OifemVnOvljotAV-m9QYoQuu3X5NH4w/s1600/P_20170823_154949.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhc6i0bM9XYG2LYDQFnK-mjllWujkdUVVGCciUy5qpgOEKax4mfYnUajnAab4zYIPqY06-qvUlaWUotmoJsmUfJ0U3Vbckh9NUsXc_hFH4OifemVnOvljotAV-m9QYoQuu3X5NH4w/s400/P_20170823_154949.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">安理會廳,空無一人</td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi9XrjFz9EGW77fVXH-FCyzYZLsfuH3pBqso1SO0vNPywzAQpDEH8AH8VDtn9YcRKlG4wcMSNQSsHqX6i25STFqAaCygoIb-eg5CbMoyPFWk4mciBXJnxcsoYQwUTSRSpTzJ2Pg1g/s1600/P_20170823_160752.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi9XrjFz9EGW77fVXH-FCyzYZLsfuH3pBqso1SO0vNPywzAQpDEH8AH8VDtn9YcRKlG4wcMSNQSsHqX6i25STFqAaCygoIb-eg5CbMoyPFWk4mciBXJnxcsoYQwUTSRSpTzJ2Pg1g/s400/P_20170823_160752.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">經合會廳,席位較多</td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdpsCx8CLhFUdFYyGc9OgjIm33VhMmCxteS0vXyWQ_MWS4NX-Uk_5elXbGVp5kW7NkFhVjSFLEELMKRihNUP1XpEgFEth8bEw9-2PaNAhy0LDHhjn7re57AWt3GHcrdmRdOf4wgQ/s1600/P_20170823_161254.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgdpsCx8CLhFUdFYyGc9OgjIm33VhMmCxteS0vXyWQ_MWS4NX-Uk_5elXbGVp5kW7NkFhVjSFLEELMKRihNUP1XpEgFEth8bEw9-2PaNAhy0LDHhjn7re57AWt3GHcrdmRdOf4wgQ/s400/P_20170823_161254.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">各國送的禮物</td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfusKUSbzbvVMarywLASqFNttfoA8RqWrtTbXFzM7Fz1piFeq5dz7Z_KtW9rS4W4jlO42MlYJrkWax2wCJG_-UdQOuOlvp_eYiTExxxIZysqv0LHCc8XiqHjIdFOcOvgf60Kpn2A/s1600/P_20170823_162733_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfusKUSbzbvVMarywLASqFNttfoA8RqWrtTbXFzM7Fz1piFeq5dz7Z_KtW9rS4W4jlO42MlYJrkWax2wCJG_-UdQOuOlvp_eYiTExxxIZysqv0LHCc8XiqHjIdFOcOvgf60Kpn2A/s640/P_20170823_162733_HDR.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">大會會廳</td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBWgB_ALFlNyKmHbdbzx3ml1INK7b3DS7PFvGtk3R4bD4o7qw1t5dFX4qfawQRkZtzZ1YoU4qOw6PUhpyMHjpG_Q6ALLOo26N7V8XHsTkDNstn8e6kfifvtwZrNFp24OWl7xXcCQ/s1600/P_20170823_171405_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBWgB_ALFlNyKmHbdbzx3ml1INK7b3DS7PFvGtk3R4bD4o7qw1t5dFX4qfawQRkZtzZ1YoU4qOw6PUhpyMHjpG_Q6ALLOo26N7V8XHsTkDNstn8e6kfifvtwZrNFp24OWl7xXcCQ/s640/P_20170823_171405_HDR.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">諾亞方舟回來</td></tr>
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<br />不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0tag:blogger.com,1999:blog-14206102.post-37206070609363198212017-08-23T10:30:00.000-07:002017-08-27T07:16:30.507-07:00參觀無畏號<b><span style="font-size: large;">昨天來時</span></b>,一眼望見哈德遜河上停泊一艘航母,上載有各式戰機。原來是紐約的<span style="background-color: white; color: #222222; font-family: "arial" , sans-serif;">無畏號海、空暨太空博物館(Intrepid Sea, Air and Space Museum)。這是紐約市的軍事和航海史博物館,</span><span style="background-color: white; color: #222222; font-family: "arial" , sans-serif;">建於1982年,2008年維修後重新開放</span><span style="background-color: white; color: #222222; font-family: "arial" , sans-serif;">訪客參觀。每年訪客數居全紐約市名勝區的第三位,現已列為美國歴史古蹟之一。它位於曼哈頓46街的86號碼頭,五年前我們來紐約,並未將其列入參觀的行程。此次因我們由波士頓乘巴士而來,途中路過無畏號停在河邊,這才吸引我們的注意,將其列入此次的參觀行程。</span><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5p_NBxsgpI-dVLe5_wt3Vbw_PL-5CFIGPV77ynGMKv2seQND8Nbv4BS5rE5BJMeYEmh7nlEDc36OIaiHqSVX1pZYNbZmZkUN-gpJVC6T_eqeIaAAeHoZOfknFbAsEBQlMPLldXw/s1600/P_20170823_104454_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh5p_NBxsgpI-dVLe5_wt3Vbw_PL-5CFIGPV77ynGMKv2seQND8Nbv4BS5rE5BJMeYEmh7nlEDc36OIaiHqSVX1pZYNbZmZkUN-gpJVC6T_eqeIaAAeHoZOfknFbAsEBQlMPLldXw/s400/P_20170823_104454_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="font-size: 16px;">無畏號航母博物館</td></tr>
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<span style="background-color: white; color: #222222; font-family: "arial" , sans-serif;"><br />無畏號航空母艦於1943年下水,立即參與太平洋各項戰役。當時與日軍纒鬥不休,並由艦上出動飛機空襲當時由日軍佔領的台灣與沖繩島。日本在台北、台中、高雄的機場停放戰鬥機共約有六百架,但最後都被由無畏號出動的飛機摧毁殆盡。無畏號在二戰將結束時,也受到日本神風特攻隊的攻擊受創,並進廠維修,並改為改擊性航母。復員之後,曾參加越戰,由海岸出動飛機轟炸內陸;之後還參加過韓戰。</span><span style="color: #222222; font-family: sans-serif; font-size: 18.76px;">2001年</span><a class="mw-redirect" href="https://zh.wikipedia.org/wiki/%E4%B9%9D%E4%B8%80%E4%B8%80%E8%A5%B2%E6%93%8A" style="background-attachment: initial; background-clip: initial; background-image: none; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #0b0080; font-family: sans-serif; font-size: 18.76px; text-decoration-line: none;" title="九一一襲擊">九一一襲擊</a><span style="color: #222222; font-family: sans-serif; font-size: 18.76px;">後,</span><a class="mw-redirect" href="https://zh.wikipedia.org/wiki/%E8%81%AF%E9%82%A6%E8%AA%BF%E6%9F%A5%E5%B1%80" style="background-attachment: initial; background-clip: initial; background-image: none; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #0b0080; font-family: sans-serif; font-size: 18.76px; text-decoration-line: none;" title="聯邦調查局">聯邦調查局</a><span style="color: #222222; font-family: sans-serif; font-size: 18.76px;">曾以無畏號作為臨時辦公地點。電影《</span><a href="https://zh.wikipedia.org/wiki/%E9%A9%9A%E5%A4%A9%E5%A5%AA%E5%AF%B6" style="background-attachment: initial; background-clip: initial; background-image: none; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #0b0080; font-family: sans-serif; font-size: 18.76px; text-decoration-line: none;" title="國家寶藏">國家寶藏</a><span style="color: #222222; font-family: sans-serif; font-size: 18.76px;">》及《</span><a href="https://zh.wikipedia.org/wiki/%E6%88%91%E6%98%AF%E5%82%B3%E5%A5%87" style="background-attachment: initial; background-clip: initial; background-image: none; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #0b0080; font-family: sans-serif; font-size: 18.76px; text-decoration-line: none;" title="我是傳奇">我是傳奇</a><span style="color: #222222; font-family: sans-serif; font-size: 18.76px;">》,均曾在無畏號取景。</span><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0kX65umGfnjwTZsuXsJ_pF2XoXvKEP0U0S3Cmg7KgGjUE1m8ceyWY9VdmTQCcFShBdmmEjhpZF9CXn3-Ahidr1sM4rNpyDrl6FGFd7asxg1zuziS5ZRiJQ5U3wx0cyqw1z4KM_Q/s1600/P_20170823_104546_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0kX65umGfnjwTZsuXsJ_pF2XoXvKEP0U0S3Cmg7KgGjUE1m8ceyWY9VdmTQCcFShBdmmEjhpZF9CXn3-Ahidr1sM4rNpyDrl6FGFd7asxg1zuziS5ZRiJQ5U3wx0cyqw1z4KM_Q/s400/P_20170823_104546_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="font-size: 16px;">無畏號航母的尾巴<br />
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<span style="background-color: #f8f9fa; color: #222222; font-family: sans-serif;">自無畏號改建為博物館後,便成為紐約地標之一;但無畏號只是整個博物館的其中一部分,其他部分還有</span><span class="ilh-all" data-foreign-title="USS Growler (SSG-577)" data-lang-code="en" data-lang-name="英語" data-orig-title="黑鱸號潛艇" style="background-color: #f8f9fa; font-family: sans-serif;"><span class="ilh-page">黑鱸號潛艦</span></span><span style="background-color: #f8f9fa; color: #222222; font-family: sans-serif;">(USS Growler, SSG-577)、</span>協和式客機<span style="background-color: #f8f9fa; color: #222222; font-family: sans-serif;">及洛克希德</span>A-12偵察機<span style="background-color: #f8f9fa; color: #222222; font-family: sans-serif;">。</span>企業號太空梭也於2012年加入展覽;<span style="color: #222222; font-family: sans-serif;"><span style="background-color: #f8f9fa;">現在更增加一項無人飛機,內容變為更豐富。</span></span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , sans-serif;"></span><span style="background-color: white; color: #222222; font-family: "arial" , sans-serif;"><span style="font-family: sans-serif;">此後無畏號博物館逐漸成為紐約市地標,以及多項活動舉辦地點,平均每年有915,000人參觀。其門票34元,65歲以上為31元。黑鱸號潛艦則必須另購門票。所以若要看全部內容,可能要花上一整天的時間。</span></span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , sans-serif;">這裡的解說員都是退役軍人義務擔任,他們耐心解說,臉上都有無限驕傲的心情,熱心傾力相授。有一位解說員告訴我們說:博物館的門票收入只能抵博物館本身的開銷,其實最的賺錢來源是來自場地的出租,有很多大型的聚會如慶典、婚禮、特定活動都喜歡選擇這個地方舉辦。這裡場地空曠,很容易作人員管控。這些利潤都用來促進退伍軍人的福祉,因此每位參與者都很有榮譽感。他們同時必須與世界局勢的信息相連,以便在講解時回答來賓的即時詢問。為不被認為落伍,所以必須一直學習。</span><br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZ1petN_0Pu2AXwXnX4PsZrA_ZS70WJXmBzk2SSxK5aAtRu0TI-3dHEWdQ1VulcwEnFxk5qFeGEgEpASypOfWVX3xS3YUp30Pj_sNdzooeHlAirj85EkgYInztSJlpq3yEJjq1pA/s1600/P_20170823_120953_PN.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="515" data-original-width="1600" height="206" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZ1petN_0Pu2AXwXnX4PsZrA_ZS70WJXmBzk2SSxK5aAtRu0TI-3dHEWdQ1VulcwEnFxk5qFeGEgEpASypOfWVX3xS3YUp30Pj_sNdzooeHlAirj85EkgYInztSJlpq3yEJjq1pA/s640/P_20170823_120953_PN.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="font-size: 16px;">Enterprise號太空梭<br />
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<span style="background-color: white; color: #222222; font-family: "arial" , sans-serif;">奮進號(Enterprise)太空船是一架大傢伙,巨大無比。實際上奮進號並未進入過太空,她只是做為其他太空船的對照組。每逢太空船進行發射前後,都拿來作為對照機組。例如,挑戰者號曾經在發射過程中發生爆炸,其整個系統的模擬及測試,最後找出事故原因的過程,都必須在奮進號太空船裡進行。可惜這艘太空梭無法進入參觀,只能圍繞著她,欣賞其碩大的軀體。</span><br />
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雖然展出的內容都是老東西,但無人機(Drone)的展出則是貫穿古今及未來。很早以前,甚至二戰期間,無人機已可裝載魚雷攻擊敵艦。現在亞馬遜要用它來載貨。未來無人機實在還有很大的發展空間,除了載客外,還可用來載人。這個想法的體現可能就在明天,或明年。大家拭目以待。<br />
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHJdmTboc5CVrUf7WoPd690DexRbTfyMKxPNoaSIbi6YVUNOJako7ZKkyrcuLVgY_qC_9BpmIQOOjypD0a_RpvzTc_OKokhXwCGaZ4FgrWWtgvdgNR0CqZwnJPz5fxSQBJ3_2IGg/s1600/P_20170823_111325_HDR.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHJdmTboc5CVrUf7WoPd690DexRbTfyMKxPNoaSIbi6YVUNOJako7ZKkyrcuLVgY_qC_9BpmIQOOjypD0a_RpvzTc_OKokhXwCGaZ4FgrWWtgvdgNR0CqZwnJPz5fxSQBJ3_2IGg/s400/P_20170823_111325_HDR.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">F16戰鬥機</td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjINUiC7prHSBNJsO0icIdco0EAuf5JDlT6INwhg3Fd-Qf5fjSL-Z2prXioaU3pHKfQch0FPkuDVkP_Yiq7gQgmSFyJnq4OAUxcN9TuRQ0NuQ9GiTF48njez5aZebdLD_u6snrelQ/s1600/P_20170823_111725.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjINUiC7prHSBNJsO0icIdco0EAuf5JDlT6INwhg3Fd-Qf5fjSL-Z2prXioaU3pHKfQch0FPkuDVkP_Yiq7gQgmSFyJnq4OAUxcN9TuRQ0NuQ9GiTF48njez5aZebdLD_u6snrelQ/s400/P_20170823_111725.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">隱形偵察機</td></tr>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUdtIwULjZBdkLHII1gLlSgtZaOmHiA10Hn2NzmKrHc2WV0LmDWa4lQIVP2S9CdM_9HvCsgvbsVqHWvy9Vdf0qqK3rPrwjmR9QTCEJ3OUAI5jaGA7rkBgjOMTciSVUJ4crm3dyLA/s1600/P_20170823_134509_1_p.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1600" data-original-width="900" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUdtIwULjZBdkLHII1gLlSgtZaOmHiA10Hn2NzmKrHc2WV0LmDWa4lQIVP2S9CdM_9HvCsgvbsVqHWvy9Vdf0qqK3rPrwjmR9QTCEJ3OUAI5jaGA7rkBgjOMTciSVUJ4crm3dyLA/s640/P_20170823_134509_1_p.jpg" width="360" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Drone的在軍事上的運用很早就有了</td></tr>
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKBshF91C_rNQwt87HZTqEX5Xe9o68WTHZSLIGlD8_4t9Em4MkqaJOCChR1m_jgOn5uSoLdZK29wzCkx7OTdv1WD_79TUQjhCFgAIRt1Bh8f74_7XvqeWfYpUInoRNL-bB71GYUQ/s1600/P_20170823_140218.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="900" data-original-width="1600" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjKBshF91C_rNQwt87HZTqEX5Xe9o68WTHZSLIGlD8_4t9Em4MkqaJOCChR1m_jgOn5uSoLdZK29wzCkx7OTdv1WD_79TUQjhCFgAIRt1Bh8f74_7XvqeWfYpUInoRNL-bB71GYUQ/s640/P_20170823_140218.jpg" width="640" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">協和式飛機也在此展出</td></tr>
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不留白老人http://www.blogger.com/profile/01435873193619639784noreply@blogger.com0