Sarita Beekie
Ms. Peifer
10 IB - Hour 5
26 April 2009
LRJ #1 - Tankas
In Princess Nakuda's tanka, "I Waited and I", the words "yearned" and "stirred" share the same "er" sound. In this poem, both words emphasize the two main ideas of the poem that the princess is waiting for someone, and is wanting that someone to arrive, but the imagery of the autumn breeze stirring her curtains also gives the reader a heightened sense of the princess' loneliness. In Oshikochi Mitsune's tanka, "journey" and "summer" also share the "er" sound, and these words are important to the imagery of the poem, which illustrates the poet on a journey in the summer, yet the poet is standing in "the tree shade" with, "[his] mind floating" which clarifies the very reflective mood of this poem. In Ki Tsurayuki's tanka "Now, I Cannot Tell", "know" and "old" which are used in the last two lines, "In this place I used to know / Keep their old fragrance" (Tsurayuki 4-5) emphasizes the familiarity the poet has with his old friend's house, despite the fact that it has been a long time since they have seen each other. In Ono Komachi's tanka " How Helpless My Heart", "helpless", "tempt", and "severed" all contain the short "e" sound, which helps convey the author's comparison of temptation to the stream, and her heart to a reed, and that "[her] body, like a reed severed at the roots would drift along" (Komachi 3-5), "were the stream to tempt" (Komachi 2). Lastly, in Priest Saigyo's tanka "Every Single Thing", the long "a" sound is prominent througout most of the "emphasis words" in this poem, such as "changes", "always", and "same", as the poet reflects on the notion that, "[everything] changes and is changing...yet with the same light the moon goes on shining" (Saigyo 2-5). All in all, these tankas all appear to portray a very reflective mood of some sort.
Tanka
Poetic musings
Tankas are impossible
Picky, portentious
Well, what about haikus?
I'm sure they cause much less blues.
Monday, April 27, 2009
Sunday, April 26, 2009
LRJ #2 - Haikus and Senryus
Sarita Beekie
Ms. Peifer
10 IB - Hour 5
26 April 2009
LRJ #2 - Haikus and Senryus
The significance of nature in haikus is to take an ordinary, everyday event, and make it beautiful. In Kobayashi Issa's haiku:
"A morning-glory vine
All blossoming has thatched
this hut of mine"
Issa uses the blossoming of morning-glory vines to illustrate the pleasant feeling of Spring and rebirth.
Although senryus and haikus have identical structure and are both prominent forms of Japanese poetry, the mood and tone of each form are quite different. Senryus are whimsical, and are basically jokes about the foibles of human nature in the form of poetry. Like this senryu by Senryū Karai (by which senryus are named after):
"The robber,
when I catch,
my own son."
Haikus are more reflective and can often have subliminal messaging. In Hatsuo Basho's haiku:
"On the withered branch
A crow has settled--
autumn nightfall."
The "withered branch" could represent an elderly person and the crow (which are divine messengers and the collector of souls in Japanese culture) is coming to collect this person's soul. "Autumn nightfall" can be a representation of the darkness, but also of the comfort in death.
Senryu
All across Japan
I've been searching for a man
From the ninja's clan.
Haiku
I, the butterfly,
Can feel my life's order die.
Now I'm forced to fly.
Ms. Peifer
10 IB - Hour 5
26 April 2009
LRJ #2 - Haikus and Senryus
The significance of nature in haikus is to take an ordinary, everyday event, and make it beautiful. In Kobayashi Issa's haiku:
"A morning-glory vine
All blossoming has thatched
this hut of mine"
Issa uses the blossoming of morning-glory vines to illustrate the pleasant feeling of Spring and rebirth.
Although senryus and haikus have identical structure and are both prominent forms of Japanese poetry, the mood and tone of each form are quite different. Senryus are whimsical, and are basically jokes about the foibles of human nature in the form of poetry. Like this senryu by Senryū Karai (by which senryus are named after):
"The robber,
when I catch,
my own son."
Haikus are more reflective and can often have subliminal messaging. In Hatsuo Basho's haiku:
"On the withered branch
A crow has settled--
autumn nightfall."
The "withered branch" could represent an elderly person and the crow (which are divine messengers and the collector of souls in Japanese culture) is coming to collect this person's soul. "Autumn nightfall" can be a representation of the darkness, but also of the comfort in death.
Senryu
All across Japan
I've been searching for a man
From the ninja's clan.
Haiku
I, the butterfly,
Can feel my life's order die.
Now I'm forced to fly.
Saturday, April 25, 2009
LRJ #3 - Zen Parable
Sarita Beekie
Ms. Peifer
10 IB - Hour 5
25 April 2009
LRJ #3 - Zen Parable
Ms. Peifer
10 IB - Hour 5
25 April 2009
LRJ #3 - Zen Parable
Once upon a time, there was a tall, proud ginkgo tree that could be seen from anywhere in the village. This tree grew near a small stream, and on the banks of the stream were some thin, low-lying marsh grass. The tree continuously scoffed at the grass, taunting, "Say it or no, I know for a fact that such low-lying grass like yourselves will want to be a tall and proud tree like myself at some point". The grass just sighed at the tree's boasting, and continued to gently sway with the stream's gentle current and the soft mountain wind, day in, and day out. One day, however, the wind wasn't so gentle, and stream's water began rise and crash abrasively against the shore. Before long, a fierce storm had gathered and was getting closer to the village. The marsh grass bent with the violent wind, but were not blown away. The tree, on the other hand, refused to bend and stood straight. Despite the tree's strength, the wind was much stronger, and eventually caused the tree to snap and fall into the stream. In the morning when the storm had finally died down, the marsh grass looked below the water's surface at the tree that was now at the bottom of the stream bed and said, "Your stubbornness has caused you to take a much greater fall than our willingness to bend".
Wednesday, April 15, 2009
LRJ #3: Journal
Sarita Beekie
Ms. Peifer
10 IB - Hour 5
15 April 2009
LRJ #3: Journal
In order to answer the question as to whether I believe that our society has similar values as a Confucian or Taoist society, I must add that it is not an easy task to even attempt to compare our fast-paced, grossly rich, consumeristic, greedy, unjust, power-hungry, narrow-minded, superficial society, to the ideal Confucian or Taoist society. For example, look at the "American Dream". However many different interpretations of this "dream" exist, the common thread in all of these interpretations deal with the (almost frightening) ease of obtaining material goods in our country, and yet we still find ourselves wanting more. Taoists condemn this behavior, as seen in the Tao-Te Ching, "To be overbearing when one has position when one has wealth and position is to bring calamity upon oneself" (it's almost as if that verse is speaking directly to us). It is also common knowledge that is not democracy, but instead, the wealthy and well-connected persons that control a large portion of this country's politics (think back a ways to the Blagojevich incident) but as the Master said so long ago, "The high office [is] filled by men of narrow views, ritual performed without reverence, [and] the forms of mourning observed without grief" (Waley 14). Our, "everything is about appearances" attitude is also frowned upon by Confucians. The Master himself said, "In old days men studied for the sake of self-improvement; nowadays men study in order to impress other people" (Waley 8). Speaking of impressing people, if I have anything profound to say in this journal entry, it is this: despite our country being plastered with pretty things, I know for one thing that any and all devout Confucians and Taoists would NOT be impressed by our society.
Ms. Peifer
10 IB - Hour 5
15 April 2009
LRJ #3: Journal
In order to answer the question as to whether I believe that our society has similar values as a Confucian or Taoist society, I must add that it is not an easy task to even attempt to compare our fast-paced, grossly rich, consumeristic, greedy, unjust, power-hungry, narrow-minded, superficial society, to the ideal Confucian or Taoist society. For example, look at the "American Dream". However many different interpretations of this "dream" exist, the common thread in all of these interpretations deal with the (almost frightening) ease of obtaining material goods in our country, and yet we still find ourselves wanting more. Taoists condemn this behavior, as seen in the Tao-Te Ching, "To be overbearing when one has position when one has wealth and position is to bring calamity upon oneself" (it's almost as if that verse is speaking directly to us). It is also common knowledge that is not democracy, but instead, the wealthy and well-connected persons that control a large portion of this country's politics (think back a ways to the Blagojevich incident) but as the Master said so long ago, "The high office [is] filled by men of narrow views, ritual performed without reverence, [and] the forms of mourning observed without grief" (Waley 14). Our, "everything is about appearances" attitude is also frowned upon by Confucians. The Master himself said, "In old days men studied for the sake of self-improvement; nowadays men study in order to impress other people" (Waley 8). Speaking of impressing people, if I have anything profound to say in this journal entry, it is this: despite our country being plastered with pretty things, I know for one thing that any and all devout Confucians and Taoists would NOT be impressed by our society.
LRJ #5: Tu Fu's Poetry
Sarita Beekie and Ashley Fawkes
Ms. Peifer
10 IB - Hour 5
15 April 2009
LRJ #5: Tu Fu's Poetry
As far as Tu Fu's poems, "Night Thoughts Afloat" and "Jade Flower Palace", there are many similarities and differences concerning the mood, tone, setting, imagery, and concrete details. "Night Thoughts Afloat" takes place by a river in the night, which sets a secluded and tranquil mood. The concrete details describe that Tu Fu is, "retired for ill health" (Cooper 12) and the overall imagery (which is enhanced by the setting) paints a literary portrait of Tu Fu standing in complete solace by a river beneath the quiet, peaceful, night, but despite this serene atmosphere his mind is at unrest, as he wonders about, '[his] standing among the poets" (Cooper 9-10). The imagery and concrete details create a contemplative, and slightly remorseful tone, despite the languid mood of the poem.
Like "Night Thoughts Afloat", "Jade Flower Palace" also has a very contemplative and slightly remorseful tone, as Tu Fu asks himself, "What prince, long ago, built this palace, standing in ruins beside the cliffs?" (Cooper 3-5) which also describes the setting of this poem. Tu Fu goes on to create a wild and vivid imagery of a grand palace, crumbling from the weight of time, as, "There are green ghost fires in the black rooms. The shattered pavements are all washed away. Ten thousand organ pipes whistle and roar. The storm scatters the red autumn leaves. His dancing girls are yellow dust. Their painted cheeks have crumbled away. His gold chariots and courtiers are gone. Only a stone horse is left of his glory" (Cooper 5-16). An example of concrete details includes Tu Fu stating, " 'I sit on the grass and start a poem, but the pathos of it overcomes me' " (Cooper 16-18) which is due to the ominousness of this setting. In fact, the entire mood of this poem is quite ominous, and can be summed up perfectly by the concluding lines, "The future slips imperceptibly away. Who can say what the years will bring?" (Cooper 18-20).
Ms. Peifer
10 IB - Hour 5
15 April 2009
LRJ #5: Tu Fu's Poetry
As far as Tu Fu's poems, "Night Thoughts Afloat" and "Jade Flower Palace", there are many similarities and differences concerning the mood, tone, setting, imagery, and concrete details. "Night Thoughts Afloat" takes place by a river in the night, which sets a secluded and tranquil mood. The concrete details describe that Tu Fu is, "retired for ill health" (Cooper 12) and the overall imagery (which is enhanced by the setting) paints a literary portrait of Tu Fu standing in complete solace by a river beneath the quiet, peaceful, night, but despite this serene atmosphere his mind is at unrest, as he wonders about, '[his] standing among the poets" (Cooper 9-10). The imagery and concrete details create a contemplative, and slightly remorseful tone, despite the languid mood of the poem.
Like "Night Thoughts Afloat", "Jade Flower Palace" also has a very contemplative and slightly remorseful tone, as Tu Fu asks himself, "What prince, long ago, built this palace, standing in ruins beside the cliffs?" (Cooper 3-5) which also describes the setting of this poem. Tu Fu goes on to create a wild and vivid imagery of a grand palace, crumbling from the weight of time, as, "There are green ghost fires in the black rooms. The shattered pavements are all washed away. Ten thousand organ pipes whistle and roar. The storm scatters the red autumn leaves. His dancing girls are yellow dust. Their painted cheeks have crumbled away. His gold chariots and courtiers are gone. Only a stone horse is left of his glory" (Cooper 5-16). An example of concrete details includes Tu Fu stating, " 'I sit on the grass and start a poem, but the pathos of it overcomes me' " (Cooper 16-18) which is due to the ominousness of this setting. In fact, the entire mood of this poem is quite ominous, and can be summed up perfectly by the concluding lines, "The future slips imperceptibly away. Who can say what the years will bring?" (Cooper 18-20).
Tuesday, April 14, 2009
LRJ #4: Chinese Poetry
Sarita Beekie
Ms. Peifer
10 IB - Hour 5
14 April 2009
LRJ #4: Chinese Poetry
The compilation of historical Chinese poetry called the Book of Songs consists of 305 poems, two of these poems are, "O Oriole, Yellow Bird" and "What Plant is Not Faded?". A very apparent similarity in these two poems is the use of repetition which is used to emphasize the emotion that the poet is writing in. In the poem, "O Oriole, Yellow Bird", the narrator repeats at the end of every stanza that he, "must go back, go home to [his] own land and kin" (Waley 8) or some variation of this lament. This is because the narrator is currently in a foreign and unpleasant land, where, "the people...are not minded to nurture [him]" (Waley 5-7). Also, "one can come to no covenant [with the people of this land]" (Waley 12), and "one can come come to no understanding [with these people]" (Waley 19). In the second poem, "What Plant is Not Faded?" the second and third stanzas consists of the line, "Alas, for us soldiers" (Waley 7) which suits the overall theme of the poem perfectly, because the theme of the poem deals with the hardships of a soldier's life.
In Li Po's poem, "Quiet Night Thoughts", Li Po uses the imagery of him falling asleep and dreaming to convey a serene, peaceful, and secluded mood. In his poem, "Letter to His Two Small Children", the prominent emotions conveyed in this piece include remorse and longing. Prime examples of these emotions are apparent in the verses,"This is the tree I myself put in when I left you, nearly three years past; A peach tree now, level with the eaves, and I sailing cannot yet turn home!" (Waley 11-14) and, "I dreamt like this till my wits went wild, by such yearning daily burned within; so tore some silk, wrote this distant pang from me to you living at Wen Yang…" (Waley 22-25).
Letter to Our Bàbà
Between us is the Wu River's white foam
You're so far away, away from home.
But alone with nature, your soul is free,
While we're waiting by the peach tree.
We've kept good health and have grown quite tall
The colored leaves were quite lovely last fall.
Time has been our friend, not enemy,
While we're waiting by the peach tree.
Through your journey away, the world is shown
That our family is built on solid stone.
Until our reunion, we hope that happy you will be,
While we're waiting by the peach tree.
Ms. Peifer
10 IB - Hour 5
14 April 2009
LRJ #4: Chinese Poetry
The compilation of historical Chinese poetry called the Book of Songs consists of 305 poems, two of these poems are, "O Oriole, Yellow Bird" and "What Plant is Not Faded?". A very apparent similarity in these two poems is the use of repetition which is used to emphasize the emotion that the poet is writing in. In the poem, "O Oriole, Yellow Bird", the narrator repeats at the end of every stanza that he, "must go back, go home to [his] own land and kin" (Waley 8) or some variation of this lament. This is because the narrator is currently in a foreign and unpleasant land, where, "the people...are not minded to nurture [him]" (Waley 5-7). Also, "one can come to no covenant [with the people of this land]" (Waley 12), and "one can come come to no understanding [with these people]" (Waley 19). In the second poem, "What Plant is Not Faded?" the second and third stanzas consists of the line, "Alas, for us soldiers" (Waley 7) which suits the overall theme of the poem perfectly, because the theme of the poem deals with the hardships of a soldier's life.
In Li Po's poem, "Quiet Night Thoughts", Li Po uses the imagery of him falling asleep and dreaming to convey a serene, peaceful, and secluded mood. In his poem, "Letter to His Two Small Children", the prominent emotions conveyed in this piece include remorse and longing. Prime examples of these emotions are apparent in the verses,"This is the tree I myself put in when I left you, nearly three years past; A peach tree now, level with the eaves, and I sailing cannot yet turn home!" (Waley 11-14) and, "I dreamt like this till my wits went wild, by such yearning daily burned within; so tore some silk, wrote this distant pang from me to you living at Wen Yang…" (Waley 22-25).
Letter to Our Bàbà
Between us is the Wu River's white foam
You're so far away, away from home.
But alone with nature, your soul is free,
While we're waiting by the peach tree.
We've kept good health and have grown quite tall
The colored leaves were quite lovely last fall.
Time has been our friend, not enemy,
While we're waiting by the peach tree.
Through your journey away, the world is shown
That our family is built on solid stone.
Until our reunion, we hope that happy you will be,
While we're waiting by the peach tree.
Monday, April 13, 2009
LRJ #2: Tao-Te Ching
Sarita Beekie
Ms. Peifer
10 IB - Hour 5
13 April 2009
LRJ #2: Tao-Te Ching
I - This excerpt briefly explains the foundation Taoism. A cornerstone of the Taoist theology is that anything that is tangible, is also temporary. This is apparent in the verse, "The way that can be spoken of is not the constant way; the name that can be named is not the constant name" (Lau, I, 1-4). Another key aspect of Taoist belief the is also mentioned is the "mystical force" that created the earth and everything in the earth. This force is referenced in the lines, "The nameless was the beginning of the heaven and earth; the named was the mother of the myriad creatures" (Lau, I, 5-6). It can also be inferred that this force is "mystical" because it is "nameless". The excerpt also instructs people to not strive to understand the force, but to instead understand the natural products of the world, which is visible in the verse, "Hence always rid yourself of desires in order to observe its [the force's] secrets; but always allow yourself to observe its manifestations" (Lau, I, 7-8). This is because the force can take many forms, which includes the creations of the earth (because the earth was created by the force) and they are all a part of the intricate mystery of the universe, which is shown in the stanza, "These two [creations of the world and the force] are the same but diverge in name as they issue forth. Being the same they are called mysteries, mystery upon mystery--the gateway of the manifold secrets" (Lau, I, 9-12).
III - "Not to honor men of worth will keep the people from contention" (Lau, III, 1) is another way of saying, "idolizing honorable people will not make a person honorable them self". "Not to value goods which are hard to come by will keep them from theft" (Lau, III, 2) means that placing value on worldly objects will not keep someone from being greedy. This excerpt then continues to how certain, seemingly positive actions will result in negative consequences. That is why it advises, "Do that which consists in taking no action, and order will prevail" (Lau, III, 19) which ties in with the Taoist belief that people by nature are good.
IX - The verse, "There may be gold and jade to fill a hall but there is none who can keep them" (Lau, IX, 3) draws the focus of the excerpt to the fleeting nature of worldly possessions. "To be overbearing when one has wealth and position is to bring calamity upon oneself" (Lau, IX, 4) states that indulgence is vulgar and self-destructive. However, it is right to live in accordance with moderation, as stated in the last line of the excerpt, "To retire when the task is accomplished is the way of heaven" (Lau, IX, 5).
XLIII - This excerpt uses the analogy, "The most submissive thing in the world can ride the roughshod over the hardest in the world--that which is without substance entering that which has no crevices" (Lau, XLIII, 1-4) in order to teach, "the benefit of resorting to no action", which is an important Taoist belief, along with, "the teaching that uses no words" (Lau, XLIII, 6).
The key difference between Confucianism and Taoism can be seen in the way the two schools of thought view the natural order of the world. Confucians believe that it is most important to be humble and good. As far as goodness is concerned, the Master himself said, "If out of the three hundred Songs I had to take one phrase to cover all my teachings, I would say, 'Let there be no evil in your thoughts'." (Waley 5) and as far as humility is concerned, the Master also said, "the good man does not grieve that other people do not recognize his merits. His only anxiety is lest he should fail to recognize theirs" (Waley 3). Taoists do focus on the manner in which they live and act, (however, in their case, it would be the manner in which they DON'T act), but their focus is more on understanding the manifestations of the "force", which is what governs everything known to man (according to Taoist beliefs). This is instructed in the verse, "always allow yourself to have desires in order to observe its [the force's] manifestations" (Lau, I, 8) and the importance of NOT acting is instructed in, "Do that which consists in taking no action, and order will prevail" (Lau, III, 19).
Ms. Peifer
10 IB - Hour 5
13 April 2009
LRJ #2: Tao-Te Ching
I - This excerpt briefly explains the foundation Taoism. A cornerstone of the Taoist theology is that anything that is tangible, is also temporary. This is apparent in the verse, "The way that can be spoken of is not the constant way; the name that can be named is not the constant name" (Lau, I, 1-4). Another key aspect of Taoist belief the is also mentioned is the "mystical force" that created the earth and everything in the earth. This force is referenced in the lines, "The nameless was the beginning of the heaven and earth; the named was the mother of the myriad creatures" (Lau, I, 5-6). It can also be inferred that this force is "mystical" because it is "nameless". The excerpt also instructs people to not strive to understand the force, but to instead understand the natural products of the world, which is visible in the verse, "Hence always rid yourself of desires in order to observe its [the force's] secrets; but always allow yourself to observe its manifestations" (Lau, I, 7-8). This is because the force can take many forms, which includes the creations of the earth (because the earth was created by the force) and they are all a part of the intricate mystery of the universe, which is shown in the stanza, "These two [creations of the world and the force] are the same but diverge in name as they issue forth. Being the same they are called mysteries, mystery upon mystery--the gateway of the manifold secrets" (Lau, I, 9-12).
III - "Not to honor men of worth will keep the people from contention" (Lau, III, 1) is another way of saying, "idolizing honorable people will not make a person honorable them self". "Not to value goods which are hard to come by will keep them from theft" (Lau, III, 2) means that placing value on worldly objects will not keep someone from being greedy. This excerpt then continues to how certain, seemingly positive actions will result in negative consequences. That is why it advises, "Do that which consists in taking no action, and order will prevail" (Lau, III, 19) which ties in with the Taoist belief that people by nature are good.
IX - The verse, "There may be gold and jade to fill a hall but there is none who can keep them" (Lau, IX, 3) draws the focus of the excerpt to the fleeting nature of worldly possessions. "To be overbearing when one has wealth and position is to bring calamity upon oneself" (Lau, IX, 4) states that indulgence is vulgar and self-destructive. However, it is right to live in accordance with moderation, as stated in the last line of the excerpt, "To retire when the task is accomplished is the way of heaven" (Lau, IX, 5).
XLIII - This excerpt uses the analogy, "The most submissive thing in the world can ride the roughshod over the hardest in the world--that which is without substance entering that which has no crevices" (Lau, XLIII, 1-4) in order to teach, "the benefit of resorting to no action", which is an important Taoist belief, along with, "the teaching that uses no words" (Lau, XLIII, 6).
The key difference between Confucianism and Taoism can be seen in the way the two schools of thought view the natural order of the world. Confucians believe that it is most important to be humble and good. As far as goodness is concerned, the Master himself said, "If out of the three hundred Songs I had to take one phrase to cover all my teachings, I would say, 'Let there be no evil in your thoughts'." (Waley 5) and as far as humility is concerned, the Master also said, "the good man does not grieve that other people do not recognize his merits. His only anxiety is lest he should fail to recognize theirs" (Waley 3). Taoists do focus on the manner in which they live and act, (however, in their case, it would be the manner in which they DON'T act), but their focus is more on understanding the manifestations of the "force", which is what governs everything known to man (according to Taoist beliefs). This is instructed in the verse, "always allow yourself to have desires in order to observe its [the force's] manifestations" (Lau, I, 8) and the importance of NOT acting is instructed in, "Do that which consists in taking no action, and order will prevail" (Lau, III, 19).
Wednesday, April 8, 2009
LRJ #1: Analects
Sarita Beekie
Ms. Peifer
10 IB - Hour 5
8 April 2009
LRJ #1: Analects
From the compilation of Confucius' teachings called The Analects, one can infer several of the important Confucian values, including humility, honesty, respect for superiors/elders, and providing a moral example for others. Humility is apparent in several verses from The Analects, such as, "To remain unsoured even though one's merits are unrecognized by others, is that not after all what is expected of a gentleman?" (Waley 1) and "(the good man) does not grieve that other people do recognize his merits. His only anxiety is lest he should fail to recognize theirs" (Waley 3). The importance of honesty can be seen in the verse, "In old days a man kept a hold on his words, fearing the disgrace that would ensue should he himself fail to keep pace with them" (Waley 4). The virtue respecting superiors/elders is referenced in the verse, "Behave in such a way that your father and mother have no anxiety about you, except concerning your health" (Waley 11). Lastly, the importance of providing a moral example for others can be found multiple verses throughout The Analects, such as, "In the presence of a good man, think all the time how you may learn to equal him. In the presence of a bad man, turn your gaze within" (Waley 11), and "If out of three hundred Songs I had to take one phrase to cover all my teaching, I would say, 'Let there be no evil in your thoughts.'" (Waley 5), and lastly, "Govern them by moral force, keep order among them by ritual, and they will keep their self-respect and come to you of their own accord" (Waley 10).
Another way of saying, "He who will not worry about what is far off will soon find something worse than worry close at hand" is, "Unless you act on the future and consider the future consequences of your actions, you will suffer the consequences of your present actions". A modern-day example of this is that if you don't think to do and then turn in your homework, your grade is bound to go down. (Sorry, it's the only analogy I could think of at the moment.)
Ms. Peifer
10 IB - Hour 5
8 April 2009
LRJ #1: Analects
From the compilation of Confucius' teachings called The Analects, one can infer several of the important Confucian values, including humility, honesty, respect for superiors/elders, and providing a moral example for others. Humility is apparent in several verses from The Analects, such as, "To remain unsoured even though one's merits are unrecognized by others, is that not after all what is expected of a gentleman?" (Waley 1) and "(the good man) does not grieve that other people do recognize his merits. His only anxiety is lest he should fail to recognize theirs" (Waley 3). The importance of honesty can be seen in the verse, "In old days a man kept a hold on his words, fearing the disgrace that would ensue should he himself fail to keep pace with them" (Waley 4). The virtue respecting superiors/elders is referenced in the verse, "Behave in such a way that your father and mother have no anxiety about you, except concerning your health" (Waley 11). Lastly, the importance of providing a moral example for others can be found multiple verses throughout The Analects, such as, "In the presence of a good man, think all the time how you may learn to equal him. In the presence of a bad man, turn your gaze within" (Waley 11), and "If out of three hundred Songs I had to take one phrase to cover all my teaching, I would say, 'Let there be no evil in your thoughts.'" (Waley 5), and lastly, "Govern them by moral force, keep order among them by ritual, and they will keep their self-respect and come to you of their own accord" (Waley 10).
Another way of saying, "He who will not worry about what is far off will soon find something worse than worry close at hand" is, "Unless you act on the future and consider the future consequences of your actions, you will suffer the consequences of your present actions". A modern-day example of this is that if you don't think to do and then turn in your homework, your grade is bound to go down. (Sorry, it's the only analogy I could think of at the moment.)
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