Friday, December 21, 2012

[Music] Ask Me -- Jackie Chan




Jackie Chan

1. I am a big fan of Jackie Chan's comedic-action movies.

But let’s face it, the guy basically cannot sing.

Yet there are a few songs Jackie Chan sings surprisingly well.

Ask Me ("問我") is one of those few songs.


2. Ask Me is a light-hearted inspirational song that is suited for many occasions.

This song was originally a sub-theme song of the 1976 Hong Kong movie Jumping Ash ("跳灰").

"跳灰" is a Chinese phrase specific to Hong Kong meaning trafficking in heroine.

Although Josephine Siao appeared to sing this song in the movie, it was actually lip-synch by Chan Lai-Sze.

Ask Me was also the sub-theme song of the 1996 Hong Kong movie Feel 100% (1) and was sang by Sammi Cheng.

Ask Me has been covered by many artists since 1976.


3. Jackie Chan singing:

http://www.youtube.com/watch?v=Ikkq7e5_O4w

But even with a cheat sheet, Jackie Chan still make a mistake with the lyrics at the 2:37 minutes mark. : - )


4. The original singer of Ask Me was Chan Lai-Sze:

http://www.youtube.com/watch?v=jHPAYlJrsz8

http://www.youtube.com/watch?v=d8AAKStSeA0

http://www.youtube.com/watch?v=qXzSzR-piEQ

The scale of this song is quite difficult for the female voice.


5. Josephine Siao appeared to "sing" Ask Me in the movie Jumping Ash (1976):

http://www.youtube.com/watch?v=iZFvfzdApMA

Josephine Siao was one of the "Seven Princess" of Hong Kong cinema in the 1960s and 1970s.


6. Ask Me sang by the late James Wong, the incomparable lyricist who also wrote the lyrics for this song:

http://www.youtube.com/watch?v=Z_uG0igrNhc

Two persons commented in YouTube that James Wong's singing remind them of Louis Armstrong.


7. Sammi Cheng singing Ask Me:

http://www.youtube.com/watch?v=7YDi_K7mu40

http://www.youtube.com/watch?v=XLIW18fF84Y


8. Sammi Cheng and Ivana Wong:

http://www.youtube.com/watch?v=7p_mKX_EHzc

Sammi Cheng sings this song much better in later years.

The song started at the 2:25 minutes mark.


9. Sammi Cheng and Gigi Leung - the first of two songs:

http://www.youtube.com/watch?v=ecCr_gGDbMI


10. Sammi Cheng and Sheren Tang:

http://www.youtube.com/watch?v=NLNuf01E3b8


11. Ask Me as covered by Sandra Lang in concert:

http://www.youtube.com/watch?v=_hcDDnz1cHs

Sandra Lang is a very talented singer whom started her career in the 1960s.


12. A cover by the talented singer Donald Cheung Wai-Man:

http://www.youtube.com/watch?v=wmZu8ovZl3A

His last name is "Cheung".

His English name is "Donald".

The English transliteration of his Chinese name is "Cheung Wai-Man".

In typical Hong Kong's creative fashion, Cheung's name is presented in English as "Donald Cheung Wai-Man".


13. Harmony by Robynn and Kendy:

http://www.youtube.com/watch?v=oBynPIpIOko


14.  The Lyrics in Traditional Chinese:


問我 -- 陳麗斯


* 問我歡呼聲有幾多   問我悲哭聲有幾多
我如何能夠一一去數清楚
問我點解會高興   究竟點解要苦楚
我笑住回答   講一聲   我係我

# 無論我有百般對   或者千般錯   全心去承受結果
面對世界一切   那怕會如何
全心保存真的我

問我得失有幾多   其實得失不必清楚
我但求能夠一一去數清楚  
願我一生去到終結   無論歷盡幾許風波
我仍然能夠   講一聲   我係我

Repeat #, *

笑住回答   講一聲   我係我
笑住回答   講一聲   我係我


15. The Lyrics in Simplified Chinese:


问我 -- 陈丽斯


* 问我欢呼声有几多   问我悲哭声有几多
我如何能够一一去数清楚
问我点解会高兴   究竟点解要苦楚
我笑住回答   讲一声   我系我

# 无论我有百般对   或者千般错   全心去承受结果
面对世界一切   那怕会如何
全心保存真的我

问我得失有几多   其实得失不必清楚
我但求能够一一去数清楚
愿我一生去到终结   无论历尽几许风波
我仍然能够   讲一声   我系我

Repeat #, *

笑住回答   讲一声   我系我
笑住回答   讲一声   我系我


16. Names, Words and Phrases:

Jackie Chan (Traditional Chinese: 成龍; Simplified Chinese: 成龙).


Chan Lai-Sze  (Traditional: 陳麗斯; Simplified: 陈丽斯).

Donald Cheung Wai-Man (張偉文; Simplified: 张伟文).

Feel 100% (Traditional: 百分百感覺; Simplified: 百分百感觉).

Gigi Leung (Traditional: 梁詠琪; Simplified: 梁咏琪).

Ivana Wong (Traditional: 王菀之; Simplified: 王菀之).

James Wong (Traditional: 黃霑; Simplified: 黄沾).

Josephine Siao (Traditional: 蕭芳芳; Simplified: 萧芳芳).

Jumping Ash (Traditional: 跳灰; Simplified: 跳灰).

Sammi Cheng (Traditional: 鄭秀文; Simplified: 郑秀文).

Sandra Lang (Traditional: 仙杜拉; Simplified: 仙杜拉).

Sheren Tang (Traditional: 鄧萃雯; Simplified: 邓萃雯).


References:

"Feel 100%", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/Feel_100%25
(accessed 2012-12-21).

"Jackie Chan", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/Jackie_Chan
(accessed 2012-12-21).

"成龍", Wikipedia - The Free Encyclopedia,
http://zh.wikipedia.org/wiki/%E6%88%90%E9%BE%8D
(accessed 2012-12-21).

"跳灰", Wikipedia - The Free Encyclopedia,
http://zh.wikipedia.org/wiki/%E8%B7%B3%E7%81%B0
(accessed 2012-12-21).

End.

Wednesday, December 19, 2012

[Opinion] Five Groups of Theses on Knowledge, Ability and Divine Command Ethics


1. Chinese Poem of the Day:

 

毛澤東 (1893 - 1976)

人民解放軍佔領南京

鐘山風雨起蒼黃,百萬雄師過大江。

虎踞龍盤今勝昔,天翻地覆慨而慷。

宜將勝勇追窮寇,不可沽名學霸王。

天若有情天亦老,人間正道是滄桑。


2. The following are five groups of theses on ethics and morality that I live by.

I believe each of the theses is derived from and conform to the Bible.

Since fully explaining and defending these five groups of theses will take more space than an ordinary blog entry, I am content just to state the theses (leaving out many qualifications), elaborate on them somewhat, and illustrate them briefly from the Bible.

(a) Responsibility is logically based on prior obligation.

We are responsible to do what we are obligated to do.

But we are also obligated to do what we are responsible to do.

 

(b) We are responsible for what we ought to do.

We ought to obey all the laws of God.

Therefore, we are responsible to obey all the laws of God.

 

(c) We are responsible to obey all the laws of God.

Our responsibility to obey all the laws of God is not limit by our knowledge of all the laws of God.

Therefore, whether we know or do not know about all the laws of God we are responsible to obey all the laws of God.

 

(d) We are responsible to obey all the laws of God.

Our responsibility to obey all the laws of God is not limit by our ability to carry out all the laws of God.

Therefore, whether we are able or unable to carry out all the laws of God we are responsible to obey all the laws of God.

 

(e) We are responsible to obey all the laws of God.

Sin is any want of conformity unto, or transgression of, the law of God. (Westminster Shorter Catechism, Question 14)

God has promised in the Bible to forgive our sins if we repent and confess our sins to him.

Therefore, if we sinned, then we should repent and confess our sins to God.


3. Ethics and morality are normative and concern with such notions as what is obligatory, optional, impermissible, permissible and omissible.

A moral framework will divided or parse actions into these categories.

For the purpose of this blog entry, I assume the Traditional Threefold Classification of these categories is true.

The Traditional Threefold Classification of these notions looks like this (McNamara 2010):
 



Thus:

(a) One ought to act on what is obligatory to act.

(b) One is forbidden to act on what is impermissible to act.

(c) One is permitted to act on what is obligatory or optional to act.

(d) One can omit to act on what is optional or impermissible to act.

(e) Obligatory and omissible are contradictory concepts:

One could not omit to act on what is obligatory to act.

One could not be obligated to act on what is omissible to act.


An act must be either obligatory or omissible but could not be both.
 

(f) Permissible and impermissible are also contradictory concepts:

If an action is permissible, then it could not at the same time be impermissible.

If an action is impermissible, then it could not at the same time be permissible.

An act must be either permissible or impermissible but could not be both.
 


4. Some elaborations of the group 1 theses:

There are three theses in group 1:

(a) Responsibility is logically based on prior obligation.

(b) We are responsible to do what we are obligated to do.

(c) But we are also obligated to do what we are responsible to do.

Obligation and responsibility are related but different concepts.

Responsibility is definable in terms of accountability:

(a) One is responsible for an action when there is someone who can hold us accountable for that action.

(b) One is not responsible for an action when there is no one who can hold us accountable for that action.

Gordon H. Clark ([1932] 1992, 45): "Let us call a man responsible, then, when he may be justly rewarded or punished for his deeds. That is, the man must be answerable to someone, to God, for responsibility implies a superior authority who punishes or rewards."

Obligation is a "deeper" concept than responsibility.

Obligation is what we are bound to do.

An illustration of the difference between the two concepts:

(a) When one signed a contract to buy a house from a seller, one has bound oneself to the terms and conditions of the contract and in doing so created an obligation to carry out the contract.

(b) One is responsible to carry out the contract because the seller can hold us accountable to the terms and conditions of the contract by going to the courts.


5. Some elaborations of the group 2 theses:

The theses of group 2 are in the form of an argument:

(a) We are responsible for what we ought to do.

(b) We ought to obey all the laws of God.

(c) Therefore, we are responsible to obey all the laws of God.

Who or what can bind us to any moral obligations?

In the Bible, God as God and God as our Creator can bind us by his commandments.

The Ten Commandments began with "I am the LORD your God" (Exodus 20:2a ESV).

God as God and God as our Creator can bind us by his commandments by virtue of his being our God and Creator.

And (Exodus 34:6-8 ESV): "The LORD passed before him [Moses] and proclaimed, 'The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children's children, to the third and the fourth generation.' And Moses quickly bowed his head toward the earth and worshiped."
 

God as God and God as our Creator can hold us responsible for our motives and actions by accounting our motives and actions in conformity to his laws.

Gordon H. Clark ([1973b] 1992, 180): "Christianity, of course, bases responsibility on the imposition of the Creator's commands."

Therefore, I subscribe to a form of Divine Command Ethics.

In the Bible, what is our responsibility and what is our obligation converge because God gave us laws to obey and God will also hold us accountable to obeying his laws.

Nevertheless, responsibility is logically based on prior obligation.

There can be no responsibility without obligation.

Although extensionally, obligation and responsibility have the same scope in Christian ethics (God gave us laws and hold us accountable to those laws), responsibility is logically based on prior obligation.

Thus, from a theoretical point of view, the following argument although true by virtue of the same extensionality of obligation and responsibility, gets the logical priority of the two concepts wrong:

(a) We are obligated to do what we are responsible to do.

(b) We are responsible to obey all the laws of God.

(c) Therefore, we are obligated to obey all the laws of God.


6. Some elaborations of the group 3 theses:

The theses of group 3 are in the form of an argument:

(a) We are responsible to obey all the laws of God.

(b) Our responsibility to obey all the laws of God is not limit by our knowledge of all the laws of God.

(c) Therefore, whether we know or do not know about all the laws of God we are responsible to obey all the laws of God.

The legal principle that " 'ignorance of the law does not excuse' or 'ignorance of the law excuses no one' is a legal principle holding that a person who is unaware of a law may not escape liability for violating that law merely because he or she was unaware of its content." ("Ignorantia juris non excusat ", Wikipedia)

"The concept comes from Roman law, and is expressed in the brocard ignorantia legis non excusat." ("Ignorantia juris non excusat", Wikipedia)

Although Wikipedia attributed this principle to Roman law, the principle "ignorance of the law does not excuse" has deep roots in the Bible and Judeo-Christian traditions too.

(Leviticus 5:17 ESV): “If anyone sins, doing any of the things that by the LORD's commandments ought not to be done, though he did not know it, then realizes his guilt, he shall bear his iniquity."

Sin is "doing any of the things that by the LORD's commandments ought not to be done".

And one is guilty of sin even "though he did not know it".

And one shall "bear his iniquity" when he "realizes his guilt".

This principle and its applications are repeated many times in (Leviticus 4:1 - 6:7).

The claim that "whether we know or do not know about the laws of God we are responsible to obey all the laws of God" may seem harsh and excessive, but it is soften by the fact that the Bible says the laws of God are written in our hearts.

(Romans 2:14-16 ESV): "For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus."

Merriam-Webster defines "conscience" thus:

(a) The sense or consciousness of the moral goodness or blameworthiness of one's own conduct, intentions, or character together with a feeling of obligation to do right or be good.

(b) A faculty, power, or principle enjoining good acts.

Using an analogy from computer programming: God has created us with a hardware faculty called "conscience" and his moral laws are hard-wired into the functioning of this conscience faculty.

If we do not override our conscience but let it functions properly, then even those who have not read the Bible and knows the laws of God explicitly will "by nature do what the law requires, they are a law to themselves, even though they do not have the law."

And this shows that "the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them ".


7. Some elaborations of the group 4 theses:

The theses of group 4 are in the form of an argument:

(a) We are responsible to obey all the laws of God.

(b) Our responsibility to obey all the laws of God is not limit by our ability to carry out all the laws of God.

(c) Therefore, whether we are able or unable to carry out all the laws of God we are responsible to obey all the laws of God.

The principle that our responsibility to obey all the laws of God are not limit by our ability to carry out all the laws of God is one that is foreign to the modern mind.

Yet the Bible does not make sense if this principle is false.

Ever since the Enlightenment, western man has been influenced by Immanuel Kant (1724 - 1804).

One of Kant's famous ethical principle is "ought implies can".

Wikipedia states the principle this way: "if an agent is morally obliged to perform a certain action he must logically be able to perform it." ("Ought implies can", Wikipedia)

The contrapositive of this principle is "cannot implies not ought".

Since contraposition is a truth-preserving inference, if ought implies can, then cannot implies not ought.

If the principle that cannot imply not ought is true, then the whole argument of the Letter of Paul to the Romans in the New Testament collapses.

For the argument of the Letter of Paul to the Romans crucially depends on the premise that our responsibility to obey all the laws of God is not limit by our ability to carry out all the laws of God.

(Romans 2: 12-13 ESV): "For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified."

(Romans 3:21-26 ESV): "But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus."

(Romans 5:12 ESV): "Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned".

One argument in the Letter of Paul to the Romans is that:

(a) All persons are obligated to obey all the laws of God.

(b) A person who is able to obey all the laws of God is righteous before God.

(c) A person who violates one law of God is a sinner before God.

(d) The wages of sin is death.

(e) No one is able to obey all the laws of God (with the exception of Jesus Christ).

(f) That no one is able to obey all the laws of God is demonstrated by the fact that all persons died.

Thus, it is false that in the Bible ought implies can.

If cannot implies not ought, then does it not follow that since no one (except Jesus Christ) is able to obey all the laws of God, therefore no one is obligated to obey all the laws of God?


One can even be more particular and claims that any laws of God we are not able to obey we are not obligated to obey.
 

Yet according to the Bible, we are obligated to obey all the laws of God irrespective of our abilities.

Christians are righteous before God not because we are able to obey all the laws of God, but that we receive forgiveness for our sins when the righteousness of Jesus Christ has been imputed to us when we believe in his name.

Gordon H. Clark has provided a correction to Kant (Clark [1932] 2002, 43): "But is there nothing in Kant's dictum, If I ought, I can? As stated by Kant and the Catholics it leads immediately to salvation by works. The motive which prompted this incorrect principle can, however, be better stated and so save what of truth it contains. If all ought, at least one can. If all ought to be honest, then some can and are. If all ought perfectly to satisfy divine justice, at least One has done so."


8. Some elaborations of the group 5 theses:

The theses of group 5 are in the form of an argument:

(a) We are responsible to obey all the laws of God.

(b) Sin is any want of conformity unto, or transgression of, the law of God. (Westminster Shorter Catechism, Question 14)

(c) God has promised in the Bible to forgive our sins if we repent and confess our sins to him.

(d) Therefore, if we sinned, then we should repent and confess our sins to God.

(1 John 1:5-10 ESV): "This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us."

Since the New Testament says Christians sin and sin is any want of conformity unto, or transgression of, the law of God, therefore Christians in the New Testament are bound by and must obey some laws.

But what Biblical laws must the Christians obey?

Must Christians obey all the laws of the Old Testament?

Some theologians have divided the Old Testament laws into three categories: moral law, civil law, and ceremonial law.

One theory says that:

(a) Christians are still bound by the moral law of the Old Testament, preeminent of which are the Ten Commandments.

(b) The civil law of the Old Testament still applies in New Testament times through the legal concept of "equity".

(c) Christians in New Testament times are not bound by the ceremonial law of the Old Testament.

I have no settled opinion on this subject but the above theory is my tentative position.

But one thing is certain, while as Christians we are still bound by some Old Testament laws, we do not obey the laws in order to merit our salvation.

Legalism or salvation by works is "the theory that man could completely or partially merit salvation by obeying the law; faith was then not the sole means of justification." (Clark [1973a] 1992, 6)

The New Testament denies legalism or salvation by works.


References:

Clark, Gordon H. [1932] 1992. Determinism and Responsibility. Reprinted in Essays on Ethics and Politics, ed. John W. Robbins, 37-48. Jefferson, Maryland: The Trinity Foundation.

Clark, Gordon H. [1973a] 1992. Calvinistic Ethics. Reprinted in Essays on Ethics and Politics, ed. John W. Robbins, 3-6. Jefferson, Maryland: The Trinity Foundation.

Clark, Gordon H. [1973b] 1992. Responsibility. Reprinted in Essays on Ethics and Politics, ed. John W. Robbins, 180-81. Jefferson, Maryland: The Trinity Foundation.

McNamara, Paul. 2010. Deontic Logic. In The Stanford Encyclopedia of Philosophy, ed. Edward N. Zalta.
http://plato.stanford.edu/entries/logic-deontic/
(accessed 2012-12-19).

"Conscience", Merriam-Webster,
http://www.merriam-webster.com/dictionary/conscience
(accessed 2012-12-19).

"Ignorantia juris non excusat", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/Ignorantia_juris_non_excusat
(accessed 2012-12-19).

"Ought implies can", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/Ought_implies_can
(accessed 2012- 12-19).

"毛泽东", Wikipedia - The Free Encyclopedia,
http://zh.wikipedia.org/wiki/%E6%AF%9B%E6%BE%A4%E6%9D%B1
(accessed 2012-12-19).

End.

Tuesday, December 04, 2012

[Opinion] Some Thoughts on Libertarianism and the Current Economic Crisis


Note:

I wrote the following in March, 2009 as a post to an internet discussion group.

I am blogging my old post here unchanged.

My basic view has not changed:

(1) Man is created in the image of God which means man intrinsically possesses freedom and liberty.

(2) Man has fallen in sin and therefore his sinful dispositions and actions need to be restrained.

(3) Government should minimize laws and regulations to promote freedom and liberty.

(4) Government should also maximize laws and regulations to restrain man's sinful dispositions and actions.

(5) How many laws and regulations a government should enact requires wisdom to balance these two basic oppositional constraints.

(6) But after what happened in the financial crisis of 2007–2008, I find those who advocate an unrestrained free-market to have little credibility.


---------------------------------------------------------------------------


1. Among contemporary non-Christian political philosophy, I have the most sympathy for Libertarianism: the valuing of individual liberty, free markets, private properties, and limited government.


2. These values are interrelated and tend to reinforce each other.

Individual liberty leads Classical economists to postulate the existence of "economic man": economic agents that only act in his own rational self-interest.

The doctrine of the "invisible hand" justifies the existence of free markets under the constrain of economic man: "in a free market, an individual pursuing his own self-interest tends to also promote the good of his community as a whole." ("Invisible hand", Wikipedia)

Private property rights is a precondition for the existence for a free market - i.e. without private property rights, a free market would not exist.

A property is a "private property" if the owner of the property has: "(1) the right to exclude others so that he alone may decide on its use, (2) the right to extract exclusive income from its use, and (3) the right to transfer the property (including labor) to or to exchange with anyone he sees fit." (Steven N.S. Cheung)

A market exists whenever one or more persons exchange goods or services of value.

And in order for a market to function freely and efficiently, there should be a minimum of interferences by civil government in the operation of markets.


3. I was struck by Alan Greenspan's testimony before the U.S. Congress last October: "As I wrote last March: those of us who have looked to the self-interest of lending institutions to protect shareholder's equity (myself especially) are in a state of shocked disbelief."

It seems economic man is not that rational after all.

Economic man seems to be willing to sacrifice his long-term interest for short-term gain.

And in doing so, economic man has acted to the detriment of the community as a whole - contrary to the doctrine of the Invisible Hand.

And government has failed to restrain economic man by providing the needed regulations.


4. The current economics crisis that originated in the U.S. may be viewed as a failure:

(a) of the doctrine of the invisible hand, and

(b) of the government to regulate the markets.


5. I too value individual liberty.

I believe individual liberty is a gift from God.

So consequently, I too value free markets, private property rights, and limited government.

But I differ from the Libertarian in that I also belief in the reality of sin.

From the Bible I learned that man has fallen into sin and therefore possesses a sinful nature.

Therefore, I believe that:

(a) man is not always rational, and

(b) civil government is necessary to regulate the affairs of man in order to restrain sin.


6. Gordon H. Clark, "Human Nature and Political Theory" (circa 1970) reprinted in [Essays on Ethics and Politics (1992)], pp.122-3:

The result of Adam's sin is the total depravity of the human race. Instead of loving and obeying God, men naturally hate God. Instead of always acting rationally, they often act irrationally.
...
 

Therefore, civil government, though it be an evil in that it restricts men's liberty, is a necessary evil because men at liberty are dangerous. The Old Testament too says that God ordained civil government for the good of sinful men. The New Testament specifically upholds the government's power of taxation and of waging war and executing criminals.

But there is one tremendous difference between Christian and pagan politics. The pagan theories are totalitarian. The State is supreme. But King Ahab in the Old Testament was condemned by God for stealing private property. The King did not make the law, nor could he change it. Theft and murder are condemned by the laws of God. Therefore in Christian theory there are some things a State ought not to do.

This is, of course, consistent with the view that all men are totally depraved. Government is necessary because anarchy with evil men is intolerable. But the rulers also are evil and need to be restrained. Power always tends to corrupt, and absolute power corrupts absolutely.

Civil government is not God's only method of restraining sin. ...


7. I believe in liberty for human persons because liberty is a gift from God.

I believe in limited liberty for human persons because human persons are sinful.

Therefore, I believe in maximizing liberty for human persons subject to the constraint of the reality of sin.


8. I believe in free markets because I believe in liberty.

I believe in civil government regulating markets because I believe in the reality of sin.

Therefore, I believe in minimizing civil government regulating markets subject to the constraint of the reality of sin.


9. Government is instituted by God to restrain sin.

Government is itself make up of human persons who are themselves sinful.

Therefore, I believe in minimizing the functions and size of government subject to the constraint of the reality of sin.


End.

Monday, November 19, 2012

[Music] Some Theme Songs from 3 Japanese TV Dramas starring Takuya KIMURA and Takako MATSU


Takuya KIMURA



Takako MATSU


1. Chinese Poem of the Day:

梁啟超 (1873 - 1929)

自勵

獻身甘作萬矢的,著論求為百世師。

誓起民權移舊俗,更研哲理牖新知。

十年以後當思我,舉國猶狂欲語誰?

世界無窮願無盡,海天寥廓立多時。


2. After graduation from university in the 1980s, I seldom watched Asian TV dramas anymore.

That was due to changes in personal circumstances.

I started watching Asian TV dramas again a few years ago.

This was also due to a change in personal circumstances -- one of my younger brothers has been supplying me with shows to watch.

But I noticed that there is a change in what the term "Asian TV dramas" means to a typical Hong Kong person.

In the 1970s and 1980s, the semantic range of the term “Asian TV dramas” usually includes TV dramas produced in Hong Kong, Japan, or Taiwan.

In the 1990s and 2000s, however, the semantic range of the term has expanded to include TV dramas produced in Korea and mainland China.


3. Takuya Kimura (木村拓哉) (male) and Takako Matsu (松たか子) (female) were one of the golden couples of Japanese TV dramas from the mid-1990s to the 2000s.

Three TV dramas where they appeared together are:

(a) Long Vacation (1996) (11 episodes);

(b) Love Generation (1997) (11 episodes); and

(c) Hero (2001) (11 episodes).

Besides being well-acted and having a good script, each of these TV dramas stands out for me because of their theme songs.

Hearing their theme songs will usually remind me of the corresponding dramas.


4. Long Vacation (1996):







5. Takuya Kimura, of SMAP fame, was already a heartthrob by the time he starred in Long Vacation (1996).

But Long Vacation (1996) really established Takako Matsu's standing as a TV actress.

Long Vacation (1996) is a love story.

Although Takuya Kimura eventually ended up with Tomoko Yamaguchi (the lead actress) in the drama, Takako Matsu will forever be known as the woman who has rejected Takuya Kimura.


6. The theme song of Long Vacation (1996) is called La La La Love Song.

" 'La La La Love Song' is a song recorded by Japanese R&B singer Toshinobu Kubota for his ninth studio album, La La La Love Thang (1996). The song was written by Kubota and produced by Yoichiro Kakizaki." ("La La La Love Song", Wikipedia.)

This song has been disabled in YouTube due to copyright claims by Sony Music.

The followings are from Tudou.com (Like YouTube, Tudou has a 15-20 seconds commercial at the beginning of the video.):

http://www.tudou.com/programs/view/j0ZqHbbQT78/

The video are scenes are the TV drama.

Long Vacation (1996) is part of a Japanese wave that has swept Hong Kong and many parts of Asia.


7. Music videos with Toshinobu Kubota:

http://www.tudou.com/programs/view/r0sr0Wem1fE/

http://www.tudou.com/programs/view/jgkiu9UnuZQ/

http://www.tudou.com/programs/view/tEQ_IRv4F-M/


8. A piano version of La La La Love Song:

http://www.tudou.com/programs/view/idP7GjnGM5U/


9. Love Generation (1997):





10. The theme song of Love Generation (1997) is called Shiawase na Ketsumatsu and is by Ohtaki Eiichi:

http://www.youtube.com/watch?v=XVbgH_N6yjk

http://www.youtube.com/watch?v=QY6XrLw2hJk

http://www.youtube.com/watch?v=FG_YxxzwkXA

Love Generation (1997) is a very sweet love story with a happy ending.


11. This is just the music of Shiawase na Ketsumatsu:

http://www.youtube.com/watch?v=SLthhSumcbA


12. There are two memorable sub-theme songs of Love Generation (1997).

True True is one of them:

http://www.youtube.com/watch?v=AhJntyi6fhE&feature=fvwrel

http://www.youtube.com/watch?v=9YA46L0yIWc&feature=fvwrel


13. The second memorable sub-theme song of Love Generation (1997) is Hear Me Cry:

http://www.youtube.com/watch?v=8o0W6SnqZm0

http://www.youtube.com/watch?v=rUKWCGf4YpA

14. Hero (2001):





15. The theme song of Hero (2001) is called Can You Keep A Secret?

http://www.youtube.com/watch?v=AwQuXbae3N4

In Hero (2001), Takuya Kimura stars as a prosecutor investigating cases before deciding whether to laid charges and Takako Matsu is his assistant.


References:

"Hero (2001 TV series)", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/Hero_%282001_TV_series%29
(accessed 2012-11-19).

"La La La Love Song", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/La_La_La_Love_Song
(accessed 2012-11-19).

"Long Vacation", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/Long_Vacation
(accessed 2012-11-19).

"Love Generation (TV series)", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/Love_Generation_%28TV_series%29
(accessed 2012-11-19).

"Takako Matsu", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/Takako_Matsu
(accessed 2012-11-19).

"Takuya Kimura", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/Takuya_Kimura
(accessed 2012-11-19).

"梁启超", Wikipedia - The Free Encyclopedia,
http://zh.wikipedia.org/wiki/%E6%A2%81%E5%95%9F%E8%B6%85
(accessed 2012-11-19).

End.

Wednesday, November 07, 2012

[Opinion] Stephen Motyer on Anti-Semitism



Stephen Motyer


1. Chinese Verse of the Day:

 
張載 (世稱橫渠先生) (1020 - 1077)

 
橫渠四句:

為天地立心,為生民立命,

為往聖繼絕學,為萬世開太平。


2. Stephen Motyer of the London School of Theology writes the entry 'Anti-Semitism' in the Dictionary for Theological Interpretation of the Bible.

As an entry in a reference work, it is competently written.

I particularly like the way Motyer organizes his entry around questions.

I was influenced by Karl Popper and like to organize my thoughts around problem-solution or question-answer.

The problem or question provides a goal, aim or purpose by which the rest of the entry can be evaluated: did the rest of the entry solved the problem or answer the question that was posed in the beginning of the entry?

Thus, after defining the term "anti-Semitism", Motyer raised the general question: "whether the NT can be called 'anti-Semitic' just because in various ways it rejects the religion of the Jews. Does theological argument against Judaism constitute hostility toward Jews?"
(Dictionary for Theological Interpretation of the Bible, s.v. "Anti-Semitism") (Italics in original.)

The background to this general question provides the context for three specific questions, the answers to which constituted the rest of the entry: "So we are faced with three questions. First, is there a proper distinction to be drawn between anti-Judaism and anti-Semitism? Second, is the NT view of Jesus essentially anti-Semitic? And third, what are we to say about the so-called 'anti-Semitic' texts in the NT, like those quoted above?"
(Dictionary for Theological Interpretation of the Bible, s.v. "Anti-Semitism")
 
Motyer argues that one can disagree with Judaism without being anti-Semitic.

Motyer also argues that regarding Jesus as the "meaning" of the OT scriptures is not anti-Semitic.

Motyer then provides a reading of two New Testament passages that are used by some anti-Semites; I find Motyer's readings implausible.


3. The first passage Motyer briefly explains is John 8:44.

The following is John 8:39-47 from the English Standard Version (ESV):
 
39 They answered him, “Abraham is our father.” Jesus said to them, “If you were Abraham's children, you would be doing the works Abraham did, 40 but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did. 41 You are doing the works your father did.” They said to him, “We were not born of sexual immorality. We have one Father—even God.” 42 Jesus said to them, “If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me. 43 Why do you not understand what I say? It is because you cannot bear to hear my word. 44 You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. 45 But because I tell the truth, you do not believe me. 46 Which one of you convicts me of sin? If I tell the truth, why do you not believe me? 47 Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God.”

Motyer explains John 8:44 thus: " 'You are of your father the devil' (John 8:44) is, in context, a warning that, if 'the Jews' persist in plotting Jesus' death, or in regarding it as justified, they will forge a moral kinship with the devil, who is a murderer."
(Dictionary for Theological Interpretation of the Bible, s.v. "Anti-Semitism") (Italic in original.)

Motyer, in order to tone down what some regards as anti-Semitism in the New Testament, reads John 8:44 as a "warning" not to "forge a moral kinship with the devil, who is a murderer".

But this is not plausible at all.

Only three verses later, John 8:47 says: "The reason why you do not hear them is that you are not of God."

What the text asserts is much stronger than a "warning".

The New Testament is quite consistent in this: when one believe Jesus Christ, there is a transition from wrath to grace, or from death to life, or from of the devil to of God.


4. The second passage Motyer briefly explains is Matthew 27:25.

The following is Matthew 27:24-26 from the English Standard Version (ESV):
 
24 So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, “I am innocent of this man's blood; see to it yourselves.” 25 And all the people answered, “His blood be on us and on our children!” 26 Then he released for them Barabbas, and having scourged Jesus, delivered him to be crucified.

Motyer explains Matthew 27:25 thus: "Similarly Matt. 27:25 ('His blood be on us and on our children!') is an appeal to the 'children' of the speakers -- now contemporary with the evangelist -- not to accept the verdict of their parents, that Jesus' execution is a 'safe bet' before God."
(Dictionary for Theological Interpretation of the Bible, s.v. "Anti-Semitism") (Italic in original.)

Motyer, in order to tone down what some regards as anti-Semitism in the New Testament, reads Matthew 27:25 as an "appeal to the 'children' of the speakers".

But this is not plausible at all.

What the text recorded was the crowd claiming that they and their children will bear responsibility for the death of Jesus.

Whether a Jewish father can bind his children for the consequences of his action in this way is another question.

But nowhere does the text suggest an "appeal to the 'children' of the speakers".


5. I do not believe the Bible and Christianity are anti-Semitic.

Stephen Motyer has so argued in his entry in the Dictionary for Theological Interpretation of the Bible.

Some Christians were anti-Semitic is a fact of history.

Some New Testament passages were misused by anti-Semites is also a fact of history.

But these facts do not legitimize interpretative abuses in the other direction.


References:

Dictionary for Theological Interpretation of the Bible. 2005. Grand Rapids, Michigan: Baker Academic.

"張載 (北宋)", Wikipedia - The Free Encyclopedia,
http://zh.wikipedia.org/wiki/%E5%BC%B5%E8%BC%89_%28%E5%8C%97%E5%AE%8B%29
(accessed 2012-11-07).

End.

Monday, November 05, 2012

[Music] Johnny Yip & Frances Yip -- The Smiling, Proud Wanderer



 
Poster for The Smiling, Proud Wanderer (1984)



Chow Yun-fat


Rebecca Chan



Jaime Chik


1. Chinese Poem of the Day:

 
程顥 (1032 – 1085)

 
秋日偶成

閑來無事不從容,睡覺東窗日已紅;
 
萬物靜觀皆自得,四時佳興與人同。
 
道通天地有形外,思入風雲變態中;
 
富貴不淫貧賤樂,男兒到此是豪雄。


2. As a song, The Smiling, Proud Wanderer ("笑傲江湖") is one of my all-time favourites.

As Wikipedia has noted, "笑傲江湖" "literally means to live a carefree life in a mundane world of strife" ("The Smiling, Proud Wanderer").

I have other-worldly tendencies and whenever I listen to this song, it just takes me far, far away from this world.

This song really appeals to the would-be Taoist (or Daoist) in me.

Yet as a Christian, I have to remind myself that what happens in this world is meaningful and important and that this is demonstrated by Jesus Christ coming to save and redeem the world.


3. The Smiling, Proud Wanderer was the theme song of a Hong Kong TVB television drama of the same name that was first aired in April, 1984.

The TVB television drama in turn was based on a martial arts and chivalry novel of the same name by Louis Cha (pen name: Jin Yong).

Louis Cha wrote this novel between 1967 and 1969 when the Cultural Revolution in China was in full swing.

In is well known that The Smiling, Proud Wanderer has many political allegories.

The following is Wikipedia's take of the allegories ("The Smiling, Proud Wanderer", Wikipedia):

In his afterword, Jin Yong mentions that The Smiling, Proud Wanderer can be read as a political allegory disguised as a wuxia novel. As an allegory, it can happen in "any dynasty or organisation".

Although Jin Yong did not leave any unequivocal evidence, many people believe that characters and factions in the book are representations of people and great powers of the late 1960s, the time when the novel was written. One popular interpretation believes that the Five Mountain Sword Sects Alliance represents the Soviet Union, with its chief Zuo Lengchan as a personification of Joseph Stalin, while the Sun Moon Holy Cult emblematises China with Dongfang Bubai symbolising Mao Zedong. The other sects, including Shaolin, Wudang, and Emei, represent NATO and countries aligned with the United States. This idea relates very well to George Orwell's Nineteen Eighty-Four, where the world is split into three superpowers: Oceania, Eurasia, and East Asia.

This heavily politics related book is written from an interesting perspective. Instead of looking at the situation from the point of view of a politician who is either seeking to start a rebellion or struggling to keep the world peaceful, the main character Linghu Chong is a lonely individual who does not seek supremacy in a power-driven world.


4. Many of Louis Cha's novels have been turned into films or TV dramas; and many more than once.

Wikipedia listed 4 films and 6 TV dramas that were adapted from The Smiling, Proud Wanderer.

The 1984 Hong Kong TVB production was the first TV adaptation of this novel and it was 30 episodes long.

This TV drama starred Chow Yun-fat (who is well-known to western audience), Rebecca Chan and Jaime Chik.

Both Rebecca Chan and Jaime Chik were very pretty in this TV drama.


5. The Smiling, Proud Wanderer - the videos are scenes and stills from the 1984 TV drama:

http://www.youtube.com/watch?v=q1QLsg3rCMQ

http://www.youtube.com/watch?v=31BteUEeWeQ


6. The video quality of this recent upload is very good:

http://www.youtube.com/watch?v=ga09VC8oNeg


7. This is uploaded on October 26, 2012.


http://www.youtube.com/watch?v=6gCYpF_tXxo
 

The video is very nicely done.


7a. Added: Thursday, November 8, 2012.

Johnny Yip and Frances Yip in concert:

http://www.youtube.com/watch?v=3Ss5eIVMxLc


8. Very nice instrumental of the song:

http://www.youtube.com/watch?v=qxtbNUVH4J0

The actress in the first part of the video is Xu Qing, one of my favorite actresses of mainland China.

Xu Qing is the star of the 2001 adaptation of The Smiling, Proud Wanderer produced in mainland China.

But why would the producer of this video chose the star of the 2001 TV production for the theme song of the 1984 TV production?

Kind of confusing.


9.  The Lyrics in Traditional Chinese:


笑傲江湖 -- 葉振棠 & 葉麗儀

女:那用爭世上浮名   世事似水去無定
男:要覓取世上深情   何懼奔波險徑
女:也亦知劍是無情   會令此心再難靜
男:那恩怨未曾問
女:縱是相聚也短暫
男:心中
合:此際情也可永

* 合:那懼千里路遙遙   未曾怕風霜勁
女:心中獨留
男:此生還剩
女:多少柔情
男:悲歡往影
女:過去悲歡往日情境
男:此際情
合:笑傲天際踏前程   去歷幾多滄桑
女:歲月匆匆再不問
男:心中
合:此際情也可永

Repeat *

女:歲月匆匆再不問
合:此際情也可永


10. The Lyrics in Simplified Chinese:


笑傲江湖 -- 叶振棠 & 叶丽仪

女:那用争世上浮名   世事似水去无定
男:要觅取世上深情   何惧奔波险径
女:也亦知剑是无情   会令此心再难静
男:那恩怨未曾问
女:纵是相聚也短暂
男:心中
合:此际情也可永

* 合:那惧千里路遥遥   未曾怕风霜劲
女:心中独留
男:此生还剩
女:多少柔情
男:悲欢往影
女:过去悲欢往日情境
男:此际情
合:笑傲天际踏前程   去历几多沧桑
女:岁月匆匆再不问
男:心中
合:此际情也可永

Repeat *

女:岁月匆匆再不问
合:此际情也可永


11. Names, Words and Phrases:

Cheng Hao (Traditional Chinese: 程顥; Simplified Chinese: 程颢).

Chow Yun-fat (Traditional: 周潤發; Simplified: 周润发).

Cultural Revolution (Traditional: 文化大革命; Simplified: 文化大革命).

Frances Yip (Traditional: 葉麗儀; Simplified: 叶丽仪).

Jaime Chik (Traditional: 戚美珍; Simplified: 戚美珍).

Jin Yong (Traditional: 金庸; Simplified: 金庸).

Johnny Yip (Traditional: 葉振棠; Simplified: 叶振棠).

Louis Cha (Traditional: 查良鏞; Simplified: 查良镛).

Martial arts and chivalry novel (Traditional: 武俠小說; Simplified: 武侠小说).

Rebecca Chan (Traditional: 陳秀珠; Simplified: 陈秀珠).

Xu Qing (Traditional: 許晴; Simplified: 许晴).


References:

"Cheng Hao", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/Cheng_Hao
(accessed 2012-11-04).

"List of The Smiling, Proud Wanderer characters", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/List_of_The_Smiling,_Proud_Wanderer_characters
(accessed 2012-11-04).

"List of TVB series (1984)", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/List_of_TVB_series_%281984%29
(accessed 2012-11-04).

"The Smiling, Proud Wanderer",  Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/The_Smiling,_Proud_Wanderer
(accessed 2012-11-04).

"The Smiling, Proud Wanderer (1984 TV series)", Wikipedia - The Free Encyclopedia,
http://en.wikipedia.org/wiki/The_Smiling,_Proud_Wanderer_%281984_TV_series%29
(accessed 2012-11-04).

End.

Thursday, October 04, 2012

[Opinion] An Essay from Old for Increasing Wisdom (Chinese)






Front Cover of Some Printed Editions of An Essay


1. Many westerners find Chinese inscrutable.

When I was growing up, I too find the behaviour of my elders hard to understand.
 

My "aha moment" in understanding the behaviour of my elders came when I was about 10 years old and chance upon An Essay from Old for Increasing Wisdom ("增廣昔時賢文").
 

I was very impressed by this essay.
 

After reading this essay, I find the behaviour of my elders (and fellow Chinese) understandable.

 

2. I have sampled about five partial English translation of An Essay from Old for Increasing Wisdom on the Web and find none of them satisfactory; so I am not linking to any of them.

The following are some introductory remarks from asiawind.com:

http://www.asiawind.com/forums/read.php?f=11&i=107148&t=107148

This latest book by Mr. Yoon-Ngan Chung is a translation of the famous collection of Chinese adages, Zeng Guang Xian Wen (曾廣昔時賢文 Broadening Wisdom).

It is a crystallization of Chinese wisdom through the centuries, presented in English for Overseas Chinese and for Westerners and non-Chinese who love Chinese culture. It is also a reflection of the trinitarian nature of the Chinese in Confucian, Daoist and Buddhist philosophies, an openness of the Chinese psyche to accept different and paradoxical interpretations of life.

The original work in Chinese was a compilation by Ming and early Qing scholars, and it stands as a companion to the famous Vegetable Roots (菜根譚) compiled by Ming scholar Hong Yingming (洪應明). An English translation of Vegetable Roots called Zen of Vegetable Roots in Chinese Painting has been published by Mr. Chung's friend, Dr. S.L. Lee (李兆良博士 the Administrator of asiawind.com), who shares similar values and affection for Chinese tradition.

...

No one knows who wrote this book "增廣昔時賢文 or Chinese Words of Wisdom of the past" and when was it written. It is believed that it first appeared during the Ming Dynasty (明朝 1368AD to 1644AD). Through the periods of the Dynasties of Ming, Qing (清朝 1644 to 1911) and the early Republic (民國 1912AD to ?) it was a text book for students. Million of Chinese People had read it and many of them memorised most of the verses if not the whole book. The verses, which were and still are the sayings from all walks of life, are easily rhymed and easy to read. Altogether there are three hundred and fifty three (353) verses.
 

---------------------------------------------------------------------------

I shall start with a few verses

(1)
畫虎畫皮難畫骨,---Hua4 hu3 hua4 pi2 nan2 hua4 gu3,
知人口面不知心.---Zhi ren2 kou3 mian4 bu4 zhi xin.
Painting a tiger reveals its skin, not its bones,
Knowing a man is of his face, not his mind.
 

----------------------------------------------------------------------------

(2)
有意栽花花不發,---You3 yi4 zai hua hua bu4 fa,
無心插柳柳成陰.---Wu2 xin cha liu3 liu3 cheng2 yin.

Nurturing with care, my flower did not bloom,
Neglecting a stuck willow branch, it grew into a shade.
 

----------------------------------------------------------------------------

(3)
饒人不是癡漢,---Rao2 ren2 bu4 shi4 chi han4,
癡漢不會饒人.---Chi han4 bu2 hui4 rao2 ren2.

He who forgives is not an idiot,
An idiot does not know how to forgive.
 

----------------------------------------------------------------------------

(4)
近水樓臺先得月,---Jin4 shui3 lou2 tai2 xian de2 yue4,
向陽花木易逢春.---Xiang4 yang2 hua mu4 yi4 feng2 chun.

A waterfront pavilion gets the moonlight first;
Spring comes first to plants on the sunny side.
 

----------------------------------------------------------------------------


(5)
古人不見今時月,---Gu3 ren2 bu4 jian4 jin shi2 yue4,
今月曾經照古人.---Jin yue4 zeng jing zhao4 gu3 ren2.

Our ancestors have not seen the moon today,
The moon today has seen them all.
 

----------------------------------------------------------------------------


3. The Text of An Essay from Old for Increasing Wisdom in Traditional Chinese from Wikisource:

https://zh.wikisource.org/zh-hant/%E5%A2%9E%E5%BB%A3%E6%98%94%E6%99%82%E8%B3%A2%E6%96%87

001    昔時賢文,誨汝諄諄。

002    集韻增廣,多見多聞。

003    觀今宜鑒古,無古不成今。

004    知己知彼,將心比心。

005    酒逢知己飲,詩向會人吟。

006    相識滿天下,知心能幾人。

007    相逢好似初相識,到老終無怨恨心。

008    近水知魚性,近山識鳥音。

009    易漲易退山溪水,易反易覆小人心。

010    運去金成鐵,時來鐵成金。

011    讀書須用意,一字值千金。

012    逢人且說三分話,未可全拋一片心。

013    有意栽花花不發,無心插柳柳成蔭。

014    畫虎畫皮難畫骨,知人知面不知心。

015    錢財如糞土,仁義值千金。

016    流水下灘非有意,白雲出岫本無心。

017    當時若不登高望,誰信東流海洋深。

018    路遙知馬力,事久見人心。

019    兩人一般心,有錢堪買金。

020    一人一般心,無錢堪買針。

021    相見易得好,久住難為人。

022    馬行無力皆因瘦,人不風流只為貧。

023    饒人不是痴漢,痴漢不會饒人。

024    是親不是親,非親卻是親。

025    美不美山中水,親不親故鄉人。

026    鶯花猶怕春光老,豈可教人枉度春。

027    相逢不飲空歸去,洞口桃花也笑人。

028    紅粉佳人休便老,風流浪子莫教貧。

029    在家不會迎賓客,出門方知少主人。

030    客來主不顧,應恐是痴人。

031    貧居鬧市無人問,富在深山有遠親。

032    誰人背後無人說,那個人前不說人。

033    有錢道真語,無錢語不真。

034    不信但看筵中酒,杯杯先敬有錢人。

035    鬧裡有錢,靜處安身。

036    來如風雨,去似微塵。

037    長江後浪推前浪,世上新人換舊人。
 

 (一說此句典出宋劉斧《青瑣高議》。我聞古人之詩曰:「長江後浪推前浪,浮事新人換舊人。」)

038    近水樓台先得月,向陽花木早逢春。

039    古人不見今時月,今月曾經照古人。

040    先到為君,後到為臣。

041    莫道君行早,更有早行人。

042    莫信直中直,須防仁不仁。

043    山中有直樹,世上無直人。

044    自恨枝無葉,莫怨太陽偏。

045    萬般皆是命,半點不由人。

046    一年之計在於春,一日之計在於晨。

047    一家之計在於和,一生之計在於勤。

048    責人之心責己,恕己之心恕人。

049    守口如瓶,防意如城。

050    寧可負我,切莫負人。

051    積善成名,積惡滅身。

052    再三行好事,第一莫欺心。

053    虎生猶可近,人熟不堪親。

054    來說是非者,便是是非人。

055    遠水難救近火,遠親不如近鄰。

056    有錢有酒多兄弟,急難何曾見一人。

057    人情似紙張張薄,世事如棋局局新。

058    山中也有千年樹,世上難逢百歲人。

059    力微休負重,言輕莫勸人。

060    無錢休入眾,遭難莫尋親。

061    平生莫做皺眉事,世上應無切齒人。

062    士者國之寶,儒為席上珍。

063    若要斷酒法,醒眼看醉人。

064    求人須求大丈夫,濟人須濟急時無。

065    渴時一滴如甘露,醉後添杯不如無。

066    久住令人賤,貧來親也疏。

067    酒中不語真君子,財上分明大丈夫。

068    出家如初,成佛有餘。

069    積金千兩,不如明解經書。

070    養子不教如養驢,養女不教如養豬。

071    有田不耕倉廩虛,有書不讀子孫愚。

072    倉廩虛兮歲月乏,子孫愚兮禮義疏。

073    同君一夜話,勝讀十年書。

074    人不通古今,馬牛而襟裾。

075    茫茫四海人無數,那個男兒是丈夫。

076    白酒釀成延好客,黃金散盡為收書。

077    救人一命,勝造七級浮屠。

078    城門失火,殃及池魚。

079    庭前生瑞草,好事不如無。

080    欲求真富貴,須下死工夫。

081    百年成之不足,一旦壞之有餘。

082    人心似鐵,官法如爐。

083    善化不足,惡化有餘。

084    水太清則無魚,人太緊則無智。

085    智者減半,愚者全無。

086    在家由父,出嫁從夫。

087    痴人畏婦,賢女敬夫。

088    是非終日有,不聽自然無。

089    寧可正而不足,不可邪而有餘。

090    寧可信其有,不可信其無。

091    竹籬茅舍風光好,道院僧房總不如。

092    命裡有時終須有,命裡無時莫強求。

093    道院迎仙客,書房隱相儒。

094    庭栽棲鳳竹,池養化龍魚。

095    結交須勝己,似我不如無。

096    但看三五日,相見不如初。

097    人情似水分高下,世事如雲任捲舒。

098    會說說都是,不會說無理。

099    磨刀恨不利,刀利傷人指。

100    求財恨不多,財多害人己。

101    知足常足終身不辱,知止常止終身不恥。

102    有福傷財,無福傷己。

103    差之毫釐,失之千里。

104    若登高必自卑,若行遠必自邇。

105    三思而行,再斯可矣。

106    使口不如自走,求人不如求己。

109    小時是兄弟,長大各鄉里。

110    妒財莫妒食,怨生莫怨死。

111    人見白頭嗔,我見白頭喜。

112    多少少年亡,不到白頭死。

113    牆有縫,壁有耳。

114    好事不出門,惡事傳千里。

115    賊是小人,智過君子。

116    君子固窮,小人窮斯濫矣。

117    貧窮自在,富貴多憂。

118    不以我為德,反以我為仇。

119    寧向直中取,莫向曲中求。

120    人無遠慮,必有近憂。

121    知我者謂我心憂,不知我者謂我何求。

122    晴乾不肯去,直待雨淋頭。

123    成事莫說,覆水難收。

124    是非只為多開口,煩惱皆因強出頭。

125    忍得一時之氣,免得百日之憂。

126    近來學得烏龜法,得縮頭時且縮頭。

127    懼法朝朝樂,欺公日日憂。

128    人生一世,草生一春。

129    白髮不隨人而去,看來又是白頭翁。

130    月到十五光明少,人到中年萬事休。

131    兒孫自有兒孫福,莫把兒孫作馬牛。

132    人生不滿百,常懷千歲憂。

133    今朝有酒今朝醉,明日愁來明日憂。

134    路逢險處難迴避,事到頭來不自由。

135    藥能醫假病,酒不解真愁。

136    人平不語,水平不流。

137    一家養女百家求,一馬不行百馬憂。

138    有花方酌酒,無月不登樓。

139    三杯通大道,一醉解千愁。

140    深山畢竟藏猛虎,大海終須納細流。

141    惜花須檢點,愛月不梳頭。

142    大抵選他肌骨好,不敷紅粉也風流。

143    受恩深處宜先退,得意濃時便可休。

144    莫待是非來入耳,從前恩愛反成仇。

145    留得五湖明月在,不愁無處下金鉤。

146    休別有魚處,莫戀淺灘頭。

147    去時終須去,再三留不住。

148    忍一句息一怒,饒一著退一步。

149    三十不豪,四十不富,五十將近尋死路。

150    生不認魂,死不認屍。

151    父母恩深終有別,夫妻義重也分離。

152    人生似鳥同林宿,大限來時各自飛。

153    人善被人欺,馬善被人騎。

154    人無橫財不富,馬無夜草不肥。

155    人惡人怕天不怕,人善人欺天不欺。

156    善惡到頭終有報,只爭來早與來遲。

157    黃河尚有澄清日,豈可人無得運時。

158    得寵思辱,居安思危。

159    念念有如臨敵日,心心常似過橋時。

160    英雄行險道,富貴似花枝。

161    人情莫道春光好,只怕秋來有冷時。

162    送君千里,終須一別。

163    但將冷眼觀螃蟹,看他橫行到幾時。

164    見事莫說,問事不知。

165    閒事莫管,無事早歸。

166    假袍染就真紅色,也被旁人說是非。

167    善事可作,惡事莫為。

168    許人一物,千金不移。

169    龍生龍子,虎生豹兒。

170    龍游淺水遭蝦戲,虎落平陽被犬欺。

171    一舉首登龍虎榜,十年身到鳳凰池。

172    十年窗下無人問,一舉成名天下知。

173    酒債尋常到處有,人生七十古來稀。

174    養兒防老,積穀防饑。

175    雞豚狗彘之畜,無失其時。
 


176    數口之家,可以無饑矣。

177    常將有日思無日,莫把無時當有時。

178    時來風送滕王閣,運去雷轟薦福碑。

179    入門休問榮枯事,觀看容顏便得知。

180    官清書吏瘦,神靈廟祝肥。

181    息卻雷霆之怒,罷卻虎狼之威。

182    饒人算之本,輸人算之機。

183    好言難得,惡語易施。

184    一言既出,駟馬難追。

185    道吾好者是吾賊,道吾惡者是吾師。

186    路逢險處須當避,不是才人莫獻詩。

187    三人同行,必有我師焉。

188    擇其善者而從之,其不善者而改之。

189    少年不努力,老大徒傷悲。

190    人有善願,天必從之。

191    莫飲卯時酒,昏昏醉到酉。

192    莫罵酉時妻,一夜受孤淒。

193    種瓜得瓜,種豆得豆。

194    天網恢恢,疏而不漏。

195    見官莫向前,做客莫在後。

196    寧添一斗,莫添一口。

197    螳螂捕蟬,豈知黃雀在後。

198    不求金玉重重貴,但願兒孫個個賢。

199    一日夫妻,百世姻緣。

200    百世修來同船渡,千世修來共枕眠。

201    殺人一萬,自損三千。

202    傷人一語,利如刀割。

203    枯木逢春猶再發,人無兩度少年時。

204    未晚先投宿,雞鳴早看天。

205    將相額頭堪走馬,公侯肚裡好撐船。

206    富人思來年,貧人思眼前。

207    世上若要人情好,賒去物件莫取錢。

208    死生有命,富貴在天。

209    擊石原有火,不擊乃無煙。

210    人學始知道,不學亦徒然。

211    莫笑他人老,終須還到我。

212    但能依本分,終身無煩惱。

213    君子愛財,取之有道。

214    貞婦愛色,納之以禮。

215    善有善報,惡有惡報。

216    不是不報,日子未到。

217    人而無信,不知其可也。

218    一人道好,千人傳實。

219    凡事要好,須問三老。

220    若爭小利,便失大道。

221    年年防饑,夜夜防盜。

222    學者如禾如稻,不學者如蒿如草。

223    遇飲酒時須飲酒,得高歌處且高歌。

224    因風吹火,用力不多。

225    不因漁父引,怎得見波濤。

226    無求到處人情好,不飲任他酒價高。

227    知事少時煩惱少,識人多處是非多。

228    入山不怕傷人虎,只怕人情兩面刀。

229    強中自有強中手,惡人自有惡人磨。

230    會使不在家豪富,風流不用著衣多。

231    光陰似箭,日月如梭。

232    天時不如地利,地利不如人和。

233    黃金未為貴,安樂值錢多。

234    世上萬般皆下品,思量惟有讀書高。

235    世間好語佛說盡,天下名山僧佔多。

236    為善最樂,為惡難逃。

237    羊有跪乳之恩,鴉有反哺之義。

238    你急他未急,人閒心不閒。

239    隱惡揚善,執其兩端。

240    妻賢夫禍少,子孝父心寬。

241    既墜釜甑,反顧無益。

242    反覆之水,收之實難。

243    人生知足何時足,人老偷閒且自閒。

244    但有綠楊堪繫馬,處處有路透長安。

245    見者易,學者難。

246    莫將容易得,便作等閒看。

247    用心計較般般錯,退步思量事事難。

248    道路各別,養家一般。

249    從儉入奢易,從奢入儉難。

250    知音說與知音聽,不是知音莫與談。

251    點石化成金,人心猶未足。

252    飽了肚,賣了屋。

253    他人睨睨,不涉你目。

254    他人碌碌,不涉你足。

255    誰人不愛子孫賢,誰人不愛千鐘粟,奈五行不是這般題目。

256    莫把真心空計較,兒孫自有兒孫福。

257    與人不和,勸人養鵝。

258    與人不睦,勸人架屋。

259    但行好事,莫問前程。

260    河狹水急,人急計生。

261    明知山有虎,莫向虎山行。

262    路不行不到,事不為不成。

263    人不勸不善,鐘不打不鳴。

264    無錢方斷酒,臨老始看經。

265    萬事勸人休瞞眛,舉頭三尺有神明。

266    但存方寸地,留與子孫耕。

267    滅卻心頭火,剔起佛前燈。

268    惺惺常不足,懞懞作公卿。

269    點塔七層,不如暗處一燈。

270    眾星朗朗,不如孤月獨明。

271    兄弟相害,不如陌生。

272    合理可作,小利莫爭。

273    牡丹花好空入目,棗花雖小結實成。

274    欺老莫欺少,欺人心不明。

275    隨分耕鋤收地利,他時飽暖謝蒼天。

276    得忍且忍得耐且耐,不忍不耐小事成大。

277    相論逞英雄,家計漸漸退。

278    賢婦令夫貴,惡婦令夫敗。

279    一人有慶,兆民咸賴。

280    人老心未老,人窮志不窮。

281    人無千日好,花無百日紅。

282    殺人可恕,情理難容。

283    乍富不知新受用,乍貧難改舊家風。

284    座上客常滿,杯中酒不空。

285    屋漏偏逢連夜雨,行船更遇打頭風。

286    筍因落籜方成竹,魚為奔波始化龍。

287    記得少年騎竹馬,看看又是白頭翁。

288    禮義生於富足,盜賊出於貧窮。

289    天上眾星皆拱北,世間無水不朝東。

290    君子安貧,達人知命。

291    忠言逆耳利於行,良藥苦口利於病。

292    順天者存,逆天者亡。

293    人為財死,鳥為食亡。

294    夫妻相和合,琴瑟與笙簧。

295    有兒貧不久,無子富不長。

296    善必壽考,惡必早亡。

297    爽口食多偏作病,快心事過恐生殃。

298    富貴定要安本分,貧窮不必枉思量。

299    畫水無風空作浪,繡花雖好不聞香。

300    貪他一斗米,失卻半年糧。

301    爭他一腳豚,反失一腿羊。

302    龍歸晚洞雲猶濕,麝過春山草木香。

303    平生只會量人短,何不回頭把自量。

304    見善如不及,見惡如探湯。

305    人窮志短,馬瘦毛長。

306    自家心裡急,他人未知忙。

307    病有高人說藥方,貧無達士將金贈。

308    觸來莫與說,事過心清涼。

309    秋至滿山多秀色,春來無處不花香。

310    凡人不可貌相,海水不可斗量。

311    清清之水為土所防,濟濟之士為酒所傷。

312    高草之下或有蘭香,茅茨之屋或有公王。

313    無限朱門生餓殍,幾多白屋出公卿。

314    醉後乾坤大,壺中日月長。

315    萬事命已定,浮生空自忙。

316    千里送毫毛,寄得不寄失。

317    一人傳虛,百人傳實。

318    世事明如鏡,前程暗似漆。

319    人生一世,如駒過隙。

320    良田萬頃,日食一升。

321    大廈千間,夜眠八尺。

322    千經萬典,孝義為先。

323    一字入公門,九牛拖不出。

324    衙門八字開,有理無錢莫進來。

325    富從升合起,貧由不算來。

326    家無讀書子,官從何處來。

327    萬事不由人計較,一身都是命安排。

328    急行慢行,前程只有多少路。

329    人間私語,天聞若雷。

330    暗室虧心,神目如電。

331    一毫之惡勸人莫作,一毫之善與人方便。

332    虧人是禍饒人是福,天眼恢恢報應甚速。

333    聖賢言語,神欽鬼服。

334    人各有心,心各有志。

335    口說不如身逢,耳聞不如目見。

336    養軍千日,用在一朝。

337    國清才子貴,家富小兒驕。

338    利刀割體痕易合,惡語傷人恨難消。

339    公道世間惟白髮,貴人頭上不曾饒。

340    有錢堪出眾,無衣懶出門。

341    為官須作相,及第必爭先。

342    苗從地發,樹向枝分。

343    父子和而家不退,兄弟和而家不分。

344    官有正條,民有私約。

345    閒時不燒香,急時抱佛腳。

346    幸生太平無事日,恐逢年老不多時。

347    國亂思良將,家貧思賢妻。

348    池塘積水須防旱,田地深耕足養家。

349    根深不怕風搖動,樹正何愁月影斜。

350    奉勸君子,各宜守己。

351    隻此呈示,萬無一失。



4. The Text of An Essay from Old for Increasing Wisdom in Simplified Chinese:

001    昔时贤文,诲汝谆谆。

002    集韵增广,多见多闻。

003    观今宜鉴古,无古不成今。

004    知己知彼,将心比心。

005    酒逢知己饮,诗向会人吟。

006    相识满天下,知心能几人。

007    相逢好似初相识,到老终无怨恨心。

008    近水知鱼性,近山识鸟音。

009    易涨易退山溪水,易反易覆小人心。

010    运去金成铁,时来铁成金。

011    读书须用意,一字值千金。

012    逢人且说三分话,未可全抛一片心。

013    有意栽花花不发,无心插柳柳成荫。

014    画虎画皮难画骨,知人知面不知心。

015    钱财如粪土,仁义值千金。

016    流水下滩非有意,白云出岫本无心。

017    当时若不登高望,谁信东流海洋深。

018    路遥知马力,事久见人心。

019    两人一般心,有钱堪买金。

020    一人一般心,无钱堪买针。

021    相见易得好,久住难为人。

022    马行无力皆因瘦,人不风流只为贫。

023    饶人不是痴汉,痴汉不会饶人。

024    是亲不是亲,非亲却是亲。

025    美不美山中水,亲不亲故乡人。

026    莺花犹怕春光老,岂可教人枉度春。

027    相逢不饮空归去,洞口桃花也笑人。

028    红粉佳人休便老,风流浪子莫教贫。

029    在家不会迎宾客,出门方知少主人。

030    客来主不顾,应恐是痴人。

031    贫居闹市无人问,富在深山有远亲。

032    谁人背后无人说,那个人前不说人。

033    有钱道真语,无钱语不真。

034    不信但看筵中酒,杯杯先敬有钱人。

035    闹里有钱,静处安身。

036    来如风雨,去似微尘。

037    长江后浪推前浪,世上新人换旧人。

(一说此句典出宋刘斧《青琐高议》。我闻古人之诗曰:「长江后浪推前浪,浮事新人换旧人。」)

038    近水楼台先得月,向阳花木早逢春。

039    古人不见今时月,今月曾经照古人。

040    先到为君,后到为臣。

041    莫道君行早,更有早行人。

042    莫信直中直,须防仁不仁。

043    山中有直树,世上无直人。

044    自恨枝无叶,莫怨太阳偏。

045    万般皆是命,半点不由人。

046    一年之计在于春,一日之计在于晨。

047    一家之计在于和,一生之计在于勤。

048    责人之心责己,恕己之心恕人。

049    守口如瓶,防意如城。

050    宁可负我,切莫负人。

051    积善成名,积恶灭身。

052    再三行好事,第一莫欺心。

053    虎生犹可近,人熟不堪亲。

054    来说是非者,便是是非人。

055    远水难救近火,远亲不如近邻。

056    有钱有酒多兄弟,急难何曾见一人。

057    人情似纸张张薄,世事如棋局局新。

058    山中也有千年树,世上难逢百岁人。

059    力微休负重,言轻莫劝人。

060    无钱休入众,遭难莫寻亲。

061    平生莫做皱眉事,世上应无切齿人。

062    士者国之宝,儒为席上珍。

063    若要断酒法,醒眼看醉人。

064    求人须求大丈夫,济人须济急时无。

065    渴时一滴如甘露,醉后添杯不如无。

066    久住令人贱,贫来亲也疏。

067    酒中不语真君子,财上分明大丈夫。

068    出家如初,成佛有余。

069    积金千两,不如明解经书。

070    养子不教如养驴,养女不教如养猪。

071    有田不耕仓廪虚,有书不读子孙愚。

072    仓廪虚兮岁月乏,子孙愚兮礼义疏。

073    同君一夜话,胜读十年书。

074    人不通古今,马牛而襟裾。

075    茫茫四海人无数,那个男儿是丈夫。

076    白酒酿成延好客,黄金散尽为收书。

077    救人一命,胜造七级浮屠。

078    城门失火,殃及池鱼。

079    庭前生瑞草,好事不如无。

080    欲求真富贵,须下死工夫。

081    百年成之不足,一旦坏之有余。

082    人心似铁,官法如炉。

083    善化不足,恶化有余。

084    水太清则无鱼,人太紧则无智。

085    智者减半,愚者全无。

086    在家由父,出嫁从夫。

087    痴人畏妇,贤女敬夫。

088    是非终日有,不听自然无。

089    宁可正而不足,不可邪而有余。

090    宁可信其有,不可信其无。

091    竹篱茅舍风光好,道院僧房总不如。

092    命里有时终须有,命里无时莫强求。

093    道院迎仙客,书房隐相儒。

094    庭栽栖凤竹,池养化龙鱼。

095    结交须胜己,似我不如无。

096    但看三五日,相见不如初。

097    人情似水分高下,世事如云任卷舒。

098    会说说都是,不会说无理。

099    磨刀恨不利,刀利伤人指。

100    求财恨不多,财多害人己。

101    知足常足终身不辱,知止常止终身不耻。

102    有福伤财,无福伤己。

103    差之毫厘,失之千里。

104    若登高必自卑,若行远必自迩。

105    三思而行,再斯可矣。

106    使口不如自走,求人不如求己。

109    小时是兄弟,长大各乡里。

110    妒财莫妒食,怨生莫怨死。

111    人见白头嗔,我见白头喜。

112    多少少年亡,不到白头死。

113    墙有缝,壁有耳。

114    好事不出门,恶事传千里。

115    贼是小人,智过君子。

116    君子固穷,小人穷斯滥矣。

117    贫穷自在,富贵多忧。

118    不以我为德,反以我为仇。

119    宁向直中取,莫向曲中求。

120    人无远虑,必有近忧。

121    知我者谓我心忧,不知我者谓我何求。

122    晴干不肯去,直待雨淋头。

123    成事莫说,覆水难收。

124    是非只为多开口,烦恼皆因强出头。

125    忍得一时之气,免得百日之忧。

126    近来学得乌龟法,得缩头时且缩头。

127    惧法朝朝乐,欺公日日忧。

128    人生一世,草生一春。

129    白发不随人而去,看来又是白头翁。

130    月到十五光明少,人到中年万事休。

131    儿孙自有儿孙福,莫把儿孙作马牛。

132    人生不满百,常怀千岁忧。

133    今朝有酒今朝醉,明日愁来明日忧。

134    路逢险处难回避,事到头来不自由。

135    药能医假病,酒不解真愁。

136    人平不语,水平不流。

137    一家养女百家求,一马不行百马忧。

138    有花方酌酒,无月不登楼。

139    三杯通大道,一醉解千愁。

140    深山毕竟藏猛虎,大海终须纳细流。

141    惜花须检点,爱月不梳头。

142    大抵选他肌骨好,不敷红粉也风流。

143    受恩深处宜先退,得意浓时便可休。

144    莫待是非来入耳,从前恩爱反成仇。

145    留得五湖明月在,不愁无处下金钩。

146    休别有鱼处,莫恋浅滩头。

147    去时终须去,再三留不住。

148    忍一句息一怒,饶一着退一步。

149    三十不豪,四十不富,五十将近寻死路。

150    生不认魂,死不认尸。

151    父母恩深终有别,夫妻义重也分离。

152    人生似鸟同林宿,大限来时各自飞。

153    人善被人欺,马善被人骑。

154    人无横财不富,马无夜草不肥。

155    人恶人怕天不怕,人善人欺天不欺。

156    善恶到头终有报,只争来早与来迟。

157    黄河尚有澄清日,岂可人无得运时。

158    得宠思辱,居安思危。

159    念念有如临敌日,心心常似过桥时。

160    英雄行险道,富贵似花枝。

161    人情莫道春光好,只怕秋来有冷时。

162    送君千里,终须一别。

163    但将冷眼观螃蟹,看他横行到几时。

164    见事莫说,问事不知。

165    闲事莫管,无事早归。

166    假袍染就真红色,也被旁人说是非。

167    善事可作,恶事莫为。

168    许人一物,千金不移。

169    龙生龙子,虎生豹儿。

170    龙游浅水遭虾戏,虎落平阳被犬欺。

171    一举首登龙虎榜,十年身到凤凰池。

172    十年窗下无人问,一举成名天下知。

173    酒债寻常到处有,人生七十古来稀。

174    养儿防老,积谷防饥。

175    鸡豚狗彘之畜,无失其时。

176    数口之家,可以无饥矣。

177    常将有日思无日,莫把无时当有时。

178    时来风送滕王阁,运去雷轰荐福碑。

179    入门休问荣枯事,观看容颜便得知。

180    官清书吏瘦,神灵庙祝肥。

181    息却雷霆之怒,罢却虎狼之威。

182    饶人算之本,输人算之机。

183    好言难得,恶语易施。

184    一言既出,驷马难追。

185    道吾好者是吾贼,道吾恶者是吾师。

186    路逢险处须当避,不是才人莫献诗。

187    三人同行,必有我师焉。

188    择其善者而从之,其不善者而改之。

189    少年不努力,老大徒伤悲。

190    人有善愿,天必从之。

191    莫饮卯时酒,昏昏醉到酉。

192    莫骂酉时妻,一夜受孤凄。

193    种瓜得瓜,种豆得豆。

194    天网恢恢,疏而不漏。

195    见官莫向前,做客莫在后。

196    宁添一斗,莫添一口。

197    螳螂捕蝉,岂知黄雀在后。

198    不求金玉重重贵,但愿儿孙个个贤。

199    一日夫妻,百世姻缘。

200    百世修来同船渡,千世修来共枕眠。

201    杀人一万,自损三千。

202    伤人一语,利如刀割。

203    枯木逢春犹再发,人无两度少年时。

204    未晚先投宿,鸡鸣早看天。

205    将相额头堪走马,公侯肚里好撑船。

206    富人思来年,贫人思眼前。

207    世上若要人情好,赊去对象莫取钱。

208    死生有命,富贵在天。

209    击石原有火,不击乃无烟。

210    人学始知道,不学亦徒然。

211    莫笑他人老,终须还到我。

212    但能依本分,终身无烦恼。

213    君子爱财,取之有道。

214    贞妇爱色,纳之以礼。

215    善有善报,恶有恶报。

216    不是不报,日子未到。

217    人而无信,不知其可也。

218    一人道好,千人传实。

219    凡事要好,须问三老。

220    若争小利,便失大道。

221    年年防饥,夜夜防盗。

222    学者如禾如稻,不学者如蒿如草。

223    遇饮酒时须饮酒,得高歌处且高歌。

224    因风吹火,用力不多。

225    不因渔父引,怎得见波涛。

226    无求到处人情好,不饮任他酒价高。

227    知事少时烦恼少,识人多处是非多。

228    入山不怕伤人虎,只怕人情两面刀。

229    强中自有强中手,恶人自有恶人磨。

230    会使不在家豪富,风流不用着衣多。

231    光阴似箭,日月如梭。

232    天时不如地利,地利不如人和。

233    黄金未为贵,安乐值钱多。

234    世上万般皆下品,思量惟有读书高。

235    世间好语佛说尽,天下名山僧占多。

236    为善最乐,为恶难逃。

237    羊有跪乳之恩,鸦有反哺之义。

238    你急他未急,人闲心不闲。

239    隐恶扬善,执其两端。

240    妻贤夫祸少,子孝父心宽。

241    既坠釜甑,反顾无益。

242    反复之水,收之实难。

243    人生知足何时足,人老偷闲且自闲。

244    但有绿杨堪系马,处处有路透长安。

245    见者易,学者难。

246    莫将容易得,便作等闲看。

247    用心计较般般错,退步思量事事难。

248    道路各别,养家一般。

249    从俭入奢易,从奢入俭难。

250    知音说与知音听,不是知音莫与谈。

251    点石化成金,人心犹未足。

252    饱了肚,卖了屋。

253    他人睨睨,不涉你目。

254    他人碌碌,不涉你足。

255    谁人不爱子孙贤,谁人不爱千钟粟,奈五行不是这般题目。

256    莫把真心空计较,儿孙自有儿孙福。

257    与人不和,劝人养鹅。

258    与人不睦,劝人架屋。

259    但行好事,莫问前程。

260    河狭水急,人急计生。

261    明知山有虎,莫向虎山行。

262    路不行不到,事不为不成。

263    人不劝不善,钟不打不鸣。

264    无钱方断酒,临老始看经。

265    万事劝人休瞒眛,举头三尺有神明。

266    但存方寸地,留与子孙耕。

267    灭却心头火,剔起佛前灯。

268    惺惺常不足,蒙蒙作公卿。

269    点塔七层,不如暗处一灯。

270    众星朗朗,不如孤月独明。

271    兄弟相害,不如陌生。

272    合理可作,小利莫争。

273    牡丹花好空入目,枣花虽小结实成。

274    欺老莫欺少,欺人心不明。

275    随分耕锄收地利,他时饱暖谢苍天。

276    得忍且忍得耐且耐,不忍不耐小事成大。

277    相论逞英雄,家计渐渐退。

278    贤妇令夫贵,恶妇令夫败。

279    一人有庆,兆民咸赖。

280    人老心未老,人穷志不穷。

281    人无千日好,花无百日红。

282    杀人可恕,情理难容。

283    乍富不知新受用,乍贫难改旧家风。

284    座上客常满,杯中酒不空。

285    屋漏偏逢连夜雨,行船更遇打头风。

286    笋因落箨方成竹,鱼为奔波始化龙。

287    记得少年骑竹马,看看又是白头翁。

288    礼义生于富足,盗贼出于贫穷。

289    天上众星皆拱北,世间无水不朝东。

290    君子安贫,达人知命。

291    忠言逆耳利于行,良药苦口利于病。

292    顺天者存,逆天者亡。

293    人为财死,鸟为食亡。

294    夫妻相和合,琴瑟与笙簧。

295    有儿贫不久,无子富不长。

296    善必寿考,恶必早亡。

297    爽口食多偏作病,快心事过恐生殃。

298    富贵定要安本分,贫穷不必枉思量。

299    画水无风空作浪,绣花虽好不闻香。

300    贪他一斗米,失却半年粮。

301    争他一脚豚,反失一腿羊。

302    龙归晚洞云犹湿,麝过春山草木香。

303    平生只会量人短,何不回头把自量。

304    见善如不及,见恶如探汤。

305    人穷志短,马瘦毛长。

306    自家心里急,他人未知忙。

307    病有高人说药方,贫无达士将金赠。

308    触来莫与说,事过心清凉。

309    秋至满山多秀色,春来无处不花香。

310    凡人不可貌相,海水不可斗量。

311    清清之水为土所防,济济之士为酒所伤。

312    高草之下或有兰香,茅茨之屋或有公王。

313    无限朱门生饿殍,几多白屋出公卿。

314    醉后乾坤大,壶中日月长。

315    万事命已定,浮生空自忙。

316    千里送毫毛,寄得不寄失。

317    一人传虚,百人传实。

318    世事明如镜,前程暗似漆。

319    人生一世,如驹过隙。

320    良田万顷,日食一升。

321    大厦千间,夜眠八尺。

322    千经万典,孝义为先。

323    一字入公门,九牛拖不出。

324    衙门八字开,有理无钱莫进来。

325    富从升合起,贫由不算来。

326    家无读书子,官从何处来。

327    万事不由人计较,一身都是命安排。

328    急行慢行,前程只有多少路。

329    人间私语,天闻若雷。

330    暗室亏心,神目如电。

331    一毫之恶劝人莫作,一毫之善与人方便。

332    亏人是祸饶人是福,天眼恢恢报应甚速。

333    圣贤言语,神钦鬼服。

334    人各有心,心各有志。

335    口说不如身逢,耳闻不如目见。

336    养军千日,用在一朝。

337    国清才子贵,家富小儿骄。

338    利刀割体痕易合,恶语伤人恨难消。

339    公道世间惟白发,贵人头上不曾饶。

340    有钱堪出众,无衣懒出门。

341    为官须作相,及第必争先。

342    苗从地发,树向枝分。

343    父子和而家不退,兄弟和而家不分。

344    官有正条,民有私约。

345    闲时不烧香,急时抱佛脚。

346    幸生太平无事日,恐逢年老不多时。

347    国乱思良将,家贫思贤妻。

348    池塘积水须防旱,田地深耕足养家。

349    根深不怕风摇动,树正何愁月影斜。

350    奉劝君子,各宜守己。

351    只此呈示,万无一失。


References:

"增廣賢文", Wikipedia - The Free Encyclopedia,
http://zh.wikipedia.org/zh-hant/%E5%A2%9E%E5%BB%A3%E8%B3%A2%E6%96%87
(accessed 2012-10-04).

"增广贤文", Hudong,
http://www.hudong.com/wiki/%E5%A2%9E%E5%B9%BF%E8%B4%A4%E6%96%87
(accessed 2012-10-04).

End.