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This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
Excerpt from Proverbs and Common Sayings From the Chinese: Together With Much Related and Unrelated Matter, Interspersed With Observations on Chinese Things-in-General With the exception of the last fifty pages, this volume consists of material published in the Chinese Recorder, from 1882 to 1885. About 1,900 Phrases, Proverbs, Couplets, Odes, etc., are explained, but few of which, so far as the writer is aware, have been previously published. The hundred pages devoted to "Puns and other Linguistic Diversions," embracing more than 300 examples, open into an expansive territory, hitherto singularly neglected. Those who have not examined the proverbial sayings of the Chinese are surprised at the richness of the language in this respect. The inquiry has been often made where so many proverbs are to be found, and the suggestion occasionally hazarded that the author "made them up out of his own head." Those most acquainted with the resources of the colloquial will best understand how unnecessary is such a theory. Only a small part of the ample materials available has been here presented. In several instances unauthorized characters, or authorized characters in unauthorized senses, have been allowed to stand, since there seemed to be no better way to express the colloquial idea. To the articles as originally published there was for a great length of time appended an invitation to any reader who observed in them errors of fact, or mistranslations, to communicate them to the author, who promised to be duly grateful. To this suggestion no attention was ever paid by any human being. This might be accounted for either on the supposition that there were no readers, that there were no mistakes, or that such readers as there were preferred to attend to their own terrestrial concerns, and, as the Chinese adage runs, allow the sick man to furnish his own perspiration. In so wide a field as is covered by this volume, it is indeed certain that there must be many errors, due, as Dr. Johnson said of one of his false definitions, to "pure ignorance." The method of publication has greatly facilitated the multiplication of mistakes. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. So that the book is never forgotten we have represented this book in a print format as the same form as it was originally first published. Hence any marks or annotations seen are left intentionally to preserve its true nature.
This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book.
This book uses Western philosophical tradition to make a case for a form of thinking properly associated with ancient China. The book's thesis is that Chinese thinking is concrete rather than formal and abstract, and this is gathered in a variety of ways under the symbol "body thinking." The root of the metaphor is that the human body has a kind of intelligence in its most basic functions. When hungry the body gets food and eats, when tired it sleeps, when amused it laughs. In free people these things happen instinctively but not automatically. The metaphor of body thinking is extended far beyond bodily functions in the ordinary sense to personal and communal life, to social functions and to cultivation of the arts of civilization. As the metaphor is extended, the way to stay concrete in thinking with subtlety becomes a kind of ironic play, a natural adeptness at saying things with silences. Play and indirection are the roads around formalism and abstraction. Western formal thinking, it is argued, can be sharpened by Chinese body thinking to exhibit spontaneity and to produce healthy human thought in a community of cultural variety.