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Abstract: Journal of Consciousness Exploration & Research ("JCER") is a publication in which scientists, philosophers and other learned scholars publish their research results and express their views on the the nature, origin and mechanism of consciousness. JCER is not about a particular philosophical view of consciousness nor is it focused on philosophical debates which have been done over the millenia. Rather, it is a journal mainly dedicated to the scientific studies of consciousness. JCER is published by QuantumDream, Inc. We are committed to truth and excellence at JCER. http://jcer.com/index.php/jcj/article/view/3
Cognitum Hypothesis & Cognitum Consciousness: How Time and Space Conception of Idealistic Philosophy Is Supported by Contemporary Physics (by Dainis Zeps)
Abstract: May we imagine that materialistic and idealistic thinkers were both right in all point concerning mind and matter they have quarreled for centuries? May we imagine that in quarrel for primacy between matter and mind both claims for primacy are right and only our good will is required to accept that ultimate reconciliation? May we imagine that all thinking activity of all men on earth and elsewhere is one collective movement being seen and still in progress from our side and essentially one from the side of the universe? It is only point of good will not of reasoning itself. Neither contemporary physics is about to deny it but rather support. http://jcer.com/index.php/jcj/article/view/2
Space-time Geometry Translated into the Hegelian and Intuitionist Systems (by Stephen P. Smith)
Abstract: Kant noted the importance of spatial and temporal intuitions (synthetics) in geometric reasoning, but intuitions lend themselves to different interpretations and a more solid grounding may be sought in formality. In mathematics David Hilbert defended formality, while L. E. J. Brouwer cited intuitions that remain unencompassed by formality. In this paper, the conflict between formality and intuition is again investigated, and it is found to impact on our interpretations of space-time as translated into the language of geometry. It is argued that that language as a formal system works because of an auxiliary innateness that carries sentience, or feeling. Therefore, the formality is necessarily incomplete as sentience is beyond its reach. Specifically, it is argued that sentience is covertly connected to space-time geometry when axioms of congruency are stipulated, essentially hiding in the formality what is sense-certain. Accordingly, geometry is constructed from primitive intuitions represented by one-pointedness and route-invariance. Geometry is recognized as a two-sided language that permitted a Hegelian passage from Euclidean geometry to Riemannian geometry. The concepts of general relativity, quantum mechanics and entropy-irreversibility are found to be the consequences of linguistic type reasoning, and perceived conflicts (e.g., the puzzle of quantum gravity) are conflicts only within formal linguistic systems. Therefore, the conflicts do not survive beyond the synthetics because what is felt relates to inexplicable feeling, and because the question of synthesis returns only to Hegel’s absolute Notion. http://jcer.com/index.php/jcj/article/view/4
Consciousness, Time, and Prespacetime as Consciousness Finds It to Be (by Dick Richardson)
Abstract: Everything communicates with us, a blade of grass, a tree, a river, a star, it all communicates with us. But folks seem to expect verbal communication. It is where their thinking and understanding is at. But that form of communication would be useless for we would not be experiencing it. FEELING it IS our communication with NO THING made. It has been said by others, and I found it to be true that only things in time and space which were not made in time and space can go back beyond time and space where they come from. They are things both of Time and Eternity, just as Consciousness is and just as Life is. http://jcer.com/index.php/jcj/article/view/5
Is There an I3? A Search Focusing Question for Consciousness Exploration and Research (by Joseph Polanik)
Abstract: A voyage of exploration requires a question to focus the search. Such a question is proposed for consciousness exploration and research. Is there an I3? The author’s notation for subscripting pronouns by reality type is first explained and then used to diagnose the situation in which contemporary consciousness research finds itself and to pose the search-focusing question for Consciousness Exploration and Research as a means for moving on from here. http://jcer.com/index.php/jcj/article/view/6
Addressing the Hard Problem (by Alan Oliver)
Abstract: This problem (as I understand it) is essentially the difficulty we have in explaining how consciousness arises in the brain. Science has developed technology which has enabled researchers to relate brain activity to electrical and chemical events within the brain, and through carefully designed experiments these events have been shown some consistency with the theory of how the brain works. That consciousness is real is obvious enough, and we don’t need a theory to prove its existence. Moreover, the activity mentioned above is easily related to the brain having fairly predictable responses to external inputs (sensory) and internal activity co-incident with thought. The fact that we personally have no conscious awareness of the external world during periods of anaesthesia or head trauma seems to validate the view that consciousness is a process in the brain. In a paper appearing in this issue and entitled “The Principle of Existence”, the authors submit a model which I believed was similar to that given in The Yoga Sutras of Patanjali by Pandit Usharbuddh Arya. I have appended the Yoga Model of the entry of consciousness into matter (Fig.1). The reason I found their paper similar to the Yoga Model was that both seemed to progress through the same or similar steps in a journey from prespacetime to the everyday reality in which we and the Hard Problem exist. http://jcer.com/index.php/jcj/article/view/7
The Principle of Existence: Towards a Science of Consciousness (by Huping Hu, Maoxin Wu)
Abstract: In the beginning there was Consciousness by itself e0 =1materially empty and spiritually restless. And it began to imagine through primordial self-referential spin 1=e0=eiM-iM=eiMe-iM=e-iM/ e-iM = eiM/ eiM… such that it created the external object to be observed and internal object as observed, separated them into external world and internal world, caused them to interact through self-referential Matrix Law and thus gave birth to the Universe which it has since passionately loved, sustained and made to evolve. In short, this is our hypothesis of a scientific genesis (principle of existence). In this work, we shall lay out the ontological and mathematical foundations of a Consciousness centered quantum reality which shall include gravity and even spirituality. We will then discuss its implications and applications and make predictions etc. http://jcer.com/index.php/jcj/article/view/8
The hints are shown in the excess in the mass range from 115 GeV to 140 GeV. According to Gibbs, "The mass resolution is not as good as the LHC results and the significance of the excess is less but consistency with the other results is what we were hoping for, so well done to CDF and D0 for this nice final Higgs result from them."
However, a scientific discovery of Higgs boson cannot be declared based all the scientific data available at the present. So the hunt for Higgs boson continues.
The Master said, Gentlemen unite, but are not the same. Small men are all the same, but each for himself.
16. 葉公問政。子曰：「近者說，遠者來。」
The Duke of She asked, What is kingcraft? The Master answered, For those near us to be happy and those far off to come.
17. 子夏為莒父宰問政。子曰：「無欲速，無見小利。欲速則不達，見小利則大事不成 。」
When he was governor of Chü-fu, Tzu-hsia asked how to rule. The Master said, Be not eager for haste; look not for small gains. Nothing done in haste is thorough, and looking for small gains big things are left undone.
18. 葉公語孔子曰：「吾黨有直躬者，其父攘羊而子證之。」孔子曰：「吾黨之直者異於 是，父為子隱，子為父隱，直在其中矣。」
The Duke of She told Confucius, Among the upright men of my clan if the father steals a sheep his son bears witness. Confucius answered, Our clan's uprightness is unlike that. The father screens his son and the son screens his father. There is uprightness in this.
19. 樊遲問仁。子曰：「居處恭，執事敬，與人忠，雖之夷狄，不可棄也。」
Fan Ch'ih asked, What is love? The Master said, To be humble at home, earnest at work, and faithful to all. Even among wild tribes none of this must be dropped.
20. 子貢問曰：「何如斯可謂之士矣？」子曰：「行己有恥，使於四方，不辱君命，可謂 士矣。」曰：「敢問其次？」曰：「宗族稱孝焉，鄉黨稱弟焉。」曰：「敢問其次？」曰：「言必信，行必果；硜硜然，小人哉！抑亦可以為次矣。」曰：「今之從政者何如？」子曰：「噫！斗筲之人，何足算也！」
Tzu-kung asked, What is it that we call knighthood? The Master said, To be called a knight, a man must be shame fast in all that he does, if he is sent to the four corners of the earth he must not disgrace his lord's commands. May I ask who would come next? He that his clansmen call a good son and his neighbours call modest. And who would come next? A man that clings to his word and sticks to his course, a flinty little fellow, would perhaps come next. And how are the crown servants of to-day? What! The weights and measures men! said the Master. Are they worth reckoning?
21. 子曰：「不得中行而與之，必也狂狷乎？狂者進取，狷者有所不為也。」
The Master said, As I cannot get men of the middle way I have to fall back on zealous and austere men. Zealous men push ahead and take things up, and there are things that austere men will not do.
22.子曰：「南人有言曰：『人而無恒，不可以作巫醫。』善夫！『不恒其德，或承之羞。』」子曰：「不占而已矣。」
The Master said, The men of the south have a saying, 'Unless he is stable a man will make neither a wizard nor a leech.' This is true. 'His instability of mind may disgrace him.' The Master said, Neglect of the omens, that is all.
23. 子曰：「君子和而不同，小人同而不和。」
The Master said, Gentlemen unite, but are not the same. Small men are all the same, but each for himself.
24. 子貢問曰：「鄉人皆好之，何如？」子曰：「未可也。」「鄉人皆惡之，何如？」子 曰：「未可也。不如鄉人之善者好之，其不善者惡之。」
Tzu-kung said, If the whole countryside loved a man, how would that be? It would not do, said the Master. And how would it be, if the whole countryside hated him? It would not do, said the Master. It would be better if all the good men of the countryside loved him and all the bad men hated him.
25. 子曰：「君子易事而難說也，說之不以道，不說也，及其使人也，器之。小人難事而 易說也，說之雖不以道，說也，及其使人也，求備焉。」
The Master said, A gentleman is easy to serve and hard to please. If we go from the Way to please him, he is not pleased; but his commands are measured to the man. A small man is hard to serve and easy to please. Though we go from the Way to please him, he is pleased; but he expects everything of his men.
26. 子曰：「君子泰而不驕，小人驕而不泰。」
The Master said, A gentleman is high-minded, not proud; the small man is proud, but not high-minded.
27. 子曰：「剛毅木訥，近仁。」
The Master said, Strength and courage, simplicity and modesty are akin to love.
28. 子路問曰：「何如斯可謂之士矣？」子曰：「切切偲偲，怡怡如也，可謂士矣。朋友 切切偲偲，兄弟怡怡。」
Tzu-lu asked, When can a man be called a knight? The Master said, To be earnest, encouraging and kind may be called knighthood: earnest and encouraging with his friends, and kind to his brothers.
29. 子曰：「善人教民七年，亦可以即戎矣。」
The Master said, If a good man taught the people for seven years, they would be fit to bear arms too.
30. 子曰：「以不教民戰，是謂棄之。」
The Master said, To take untaught men to war is called throwing them away.
The Master said, the man of upright life is obeyed before he speaks; commands even go unheeded when the life is crooked.
子路第十三
BOOK XIII
1. 子路問「政」。子曰：「先之，勞之。」請益。曰：「無倦。」
Tzu-lu asked how to rule. The Master said, Go before; work hard. When asked to say more, he said, Never flag.
2. 仲弓為季氏宰，問「政」。子曰：「先有司，赦小過，舉賢才。」曰：「焉知賢才而 舉之？」曰：「舉爾所知，爾所不知，人其舍諸！」
When he was steward of the Chi, Chung-kung asked how to rule. The Master said, Let officers act first; overlook small faults, lift up brains and worth. Chung-kung said, How shall I get to know brains and worth to lift them up? Lift up those thou dost know, said the Master; and those thou dost not know, will other men pass by?
3. 子路曰：「衛君待子而為政，子將奚先？」子曰：「必也正名乎！」子路曰：「有是 哉？子之迂也！奚其正？」子曰：「野哉，由也！君子於其所不知，蓋闕如也。名不正，則言不順；言不順，則事不成；事不成，則禮樂不興；禮樂不興，則刑罰不中；刑罰不中，則民無所措手足。故君子名之必可言也，言之必可行也。君子於其言，無所茍而已矣！」
Tzu-lu said, The lord of Wei waits for you, Sir, to govern. How shall ye begin? Surely, said the Master, by putting names right. Indeed, said Tzu-lu, that is far-fetched, Sir. Why put them right? What a savage Yu is! said the Master. A gentleman is tongue-tied when he does not understand. If names are not right, words do not fit. If words do not fit, affairs go wrong. If affairs go wrong, neither courtesy nor music thrive. If courtesy and music do not thrive, law and justice fail. And if law and justice fail them, the people can move neither hand nor foot. So a gentleman must be ready to put names into speech and words into deed. A gentleman is nowise careless of his words.
4. 樊遲請學稼，子曰：「吾不如老農。」請學為圃，曰：「吾不如老圃。」樊遲出， 子曰：「小人哉，樊須也！上好禮，則民莫敢不敬；上好義，則民莫敢不服；上好信，則民莫敢不用情。夫如是，則四方之民，襁負其子而至矣；焉用稼！」
Fan Ch'ih asked to be taught husbandry. The Master said. An old husbandman knows more than I do. He asked to be taught gardening. The Master said. An old gardener knows more than I do. After Fan Ch'ih had gone, the Master said, How small a man! If those above love courtesy, no one will dare to slight them; if they love right, no one will dare to disobey; if they love truth, no one will dare to hide the heart. Then, from the four corners of the earth, folk will gather with their children on their backs; and what need will there be for husbandry?
5. 子曰：「誦詩三百，授之以政，不達；使於四方，不能專對。雖多，亦奚以為？」
The Master said, Though a man have conned three hundred poems, if he stands helpless when put to govern, if he cannot answer for himself when he is sent to the four corners of the earth, many as they are, what have they done for him?
6. 子曰：「其身正，不令而行；其身不正，雖令不從。」
The Master said, The man of upright life is obeyed before he speaks; commands even go unheeded when the life is crooked.
7. 子曰：「魯衛之政，兄弟也。」
The Master said, The governments of Lu and Wei are brothers.
8. 子謂衛公子荊善居室：「始有，曰『苟合矣』；少有，曰『苟完矣』；富有，曰『苟 美矣。』」
Speaking of Ching, of the ducal house of Wei, the Master said, He was wise in his private life. When he had begun to save, he said, This seems enough. When he grew better off, he said, This seems plenty. When he had grown rich, he said. This seems splendour.
9. 子適衛，冉有僕。子曰：「庶矣哉！」冉有曰：「既庶矣，又何加焉？」曰：「富之 。」曰：「既富矣，又何加焉？」曰：「教之。」
When Jan Yu was driving him to Wei, the Master said. What numbers! Jan Yu said, Since numbers are here, what next is needed? Wealth, said the Master. And what comes next after wealth? Teaching, said the Master.
10. 子曰：「苟有用我者，期月而已可也，三年有成。」
The Master said, If I were employed for a twelve-month, much could be done. In three years all would be ended.
11. 子曰：「『善人為邦百年，亦可以勝殘去殺矣。』誠哉是言也！」
The Master said, If good men were to govern a land for an hundred years, cruelty would be conquered and putting to death done away with. How true are these words!
12. 子曰：「如有王者，必世而後仁。」
The Master said, Even if a king were to govern, a lifetime would pass before love dawned!
13. 子曰：「苟正其身矣，於從政乎何有？不能正其身，如正人何？」
The Master said, What is governing to a man that can rule himself? If he cannot rule himself, how shall he rule others?
14. 冉子退朝，子曰：「何晏也？」對曰：「有政。」子曰：「其事也！如有政，雖不 吾以，吾其與聞之！」
As the disciple Jan came back from court, the Master said to him. Why so late? I had business of state, he answered. Household business, said the Master. If it had been business of state, though I am out of office, I should have heard of it.
15. 定公問：「一言而可以興邦，有諸？」孔子對曰：「言不可以若是其幾也！人之言曰 ：『為君難，為臣不易。』如知為君之難也，不幾乎一言而興邦乎？」曰：「一言而喪邦，有諸？」孔子對曰：「言不可以若是其幾也！人之言曰：『予無樂乎為君，唯其言而莫予違也。』如其善而莫之違也，不亦善乎？如不善而莫之違也，不幾乎一言而喪邦乎？」
Duke Ting asked, Is there any one saying that can bless a kingdom? Confucius answered, That is more than words can do. But men have a saying, To be lord is hard and to be minister is not easy. And if one knew how hard it is to be lord, might not this one saying almost bless a kingdom? And is there any one saying that can wreck a kingdom? That is more than words can do, Confucius answered. But men have a saying, My only delight in being lord is that no one withstands what I say. Now if what he says is good, and no one withstands him, is not that good too? But if it is not good, and no one withstands him, might not this one saying almost wreck a kingdom?
Abstract: Price writes much on Gold's big bang and big crunch model of the universe, and he writes on alternative views too. Having navigated safely from the time-flow anthropocentrism, Price seems to have gotten himself snagged on a second anthropocentrism that we are isolated from everything else. It is true we may see ourselves as all knowing creatures that are competing for our survival in a lifeless pool of chaos we call our universe. But there is no objective basis for this belief. It is just a possible that we are the forgetful universe reflecting hopelessly into the many egocentric bodies that are said to be all knowing. Are we the inside system or the outside system? The question is symmetrical, and cannot be answered. Then why do we answer it by projecting a Gold's universe onto reality by demanding a separate big crunch future that is just as likely as our big bang past? See: http://prespacetime.com/index.php/pst/article/view/35
Review of David C. Stove’s Book by Stephen P. Smith: Anything Goes: Origins of the Cult of Scientific Irrationalism
Abstract: What are the implications of Stove's remarkable book? I will summarize my observations. Induction is not the poison that Popper made it out to be. Moreover, science need not be restricted to negative declarations as Popper demanded, but may also seek evidence that affirms. Popper's falsification principle continues to be important to promote error recognition, but it is very partial. Popper's own failure in deductive reasoning shows his limitation. Induction and deduction as a two-piece logic system is still too restrictive for proper error recognition, in my view. See http://prespacetime.com/index.php/pst/article/view/36
Review of Steve Fuller's Book: Kuhn vs. Popper by Stephen P. Smith: The Struggle for the Soul of Science (Revolutions in Science)
Abstract: Fuller's book in interesting (worth four stars) because of the contrast made between Kuhn and Popper found in the first half of the book. The confusion comes later, but Fuller (page viii) shows little affection for Kuhn from the get-go, and writes: "The more I have tired to make sense of Kuhn's words and deeds, the more I have come to regard him as an intellectual coward who benefitted from his elite institutional status in what remains the world's dominant society." Fuller tells us that Kuhn won the class struggle, and Fuller's own emotionality betrays his affection for Popper's libertarianism. http://prespacetime.com/index.php/pst/article/view/37
Review of Palle Yourgrau's Book by Stephen P. Smith: A World without Time: The Forgotten Legacy of Godel and Einstein
Abstract: Yourgrau tells us that Godel was a philosophy-loving Platonist, and writes (page 23) on Platonists: "who like Plato believed in the objective, independent existence of ideal, disembodied forms, of which the natural numbers are a paradigm." Here truth discovered objectively becomes conflated with existence, while the person that discovers truth fades in importance. Godel would have been better served by resolving his issues with the "Dutch anti-Platonist, intuitionist mathematician L.E.J. Brouwer," who also visited Vienna as Yourgrau (page 29) indicates. Yourgrau (page 40) tells us that Einstein`s thinking impacted the Vienna Circle, as well as Godel: "It was precisely the hegemony of positivism, Godel wrote later, that allowed the members of the circle to mistake Einstein for an ally and to underestimate the difficulty of rendering mathematics empirically acceptable by reconstructing it as a system for formal manipulation of signs. Einstein himself would awaken the positivists from their misconceptions about the ultimate relationship between his thoughts and theirs. http://prespacetime.com/index.php/pst/article/view/38
Review of Ayn Rand's Book by Stephen P. Smith: Introduction to Objectivist Epistemology: Expanded Second Edition
Abstract: According to Rand`s objectivism, deduction, induction, and concept-formation are all that is needed to acquire objective knowledge. Rand`s "concept-formation" is to first differentiate (or particularize) a set into units and then to integrate (or generalize) over the set. Rand (1990, page 28) limits concepts to a bi-polarity and writes: "The process of observing the facts of reality and of integrating them into concepts is, in essence, a process of induction. The process of subsuming new instances under a known concept is, in essence, a process of deduction." Rand correctly connects induction and deduction with the proclivities of generality and particularity, respectively, but in doing this she turns concept-formation into an empty bi-polarity that holds nothing else but induction and deduction. http://prespacetime.com/index.php/pst/article/view/39
Abstract: Tart believes that the big five, his referral to telepathy, clairvoyance, precognition, psychokinesis, and psychic healing, are well supported by scientific evidence. Tart reviews this evidence, but wants to go to the next step: to consider other paranormal phenomena, and to look at the issue of what these phenomena mean in a philosophical sense (his best bet). See: http://jcer.com/index.php/jcj/article/view/94
Review of Gregg Braden's Book by Stephen P. Smith: The Spontaneous Healing of Belief: Shattering the Paradigm of False Limits
Abstract: In is interesting that Braden sees reality as a computer simulation, and it comes with belief codes that act as part of the universal computer program. This admission would seem to delight materialists and science fiction writers that venture similar speculations. But Braden's usage is metaphorical, and there is a serious caveat that permits a break from a mechanistic world view: we are able to re-program our poorly tuned beliefs, because instinctively we know that the simulation is only an illusion. Because we know that an appearance is an illusion we are able to escape the dictates of a computer program, and therefore greater reality cannot be just a simulation. See: http://jcer.com/index.php/jcj/article/view/95
Review of B. Alan Wallace & Brian Hodel's Book by Stephen P. Smith: Embracing Mind: The Common Ground of Science and Spirituality
Abstract: Wallace (and Hodel) do a very good job in "Embracing Mind." They break the book down into three parts. In Part One, Wallace takes another look at science, and where science may drift off into scientism. In Part Two, Wallace looks at a more promising science that can study the mind. In Part Three, Wallace takes up "tools and technologies of a Buddhist science of contemplation. See: http://jcer.com/index.php/jcj/article/view/96
Review of David Skrbina's Book by Stephen P. Smith: Panpsychism in the West
Abstract: David Skrbina's "Panpsychism in the West" presents the historical emergence of panpsychism within western philosophy: from the ancient Greeks, the Renaissance, the eighteenth century, and up to modern times. Skrbina gives a very comprehensive treatment, worthy of five stars despite my criticism. Nevertheless, I want to point out some subtlety that Skrbina missed, and this is not to detract from Skrbina's fine work. Skrbina writes about my favored panpsychists: C.S. Peirce; A.N. Whitehead, Teilhard de Chardin, and C. Hartshorne. He makes a very impressive case for panpsychism, taking us into modern time. His book is must reading. See: http://jcer.com/index.php/jcj/article/view/97
Review of Manjir Samanta-Laughton's Book by Stephen P. Smith: Punk Science: Inside the Mind of God
Abstract: Manjir Samanta-Laughton's "Punk Science" is worth five stars. I recommend her book because of its groundbreaking insights, and this is despite of the book's significant weaknesses that I will also point out. See: http://jcer.com/index.php/jcj/article/view/98
Sincere words are not fine; fine words are not sincere. Those who are skilled (in the Tao) do not dispute (about it); the disputatious are not skilled in it. Those who know (the Tao) are not extensively learned; the extensively learned do not know it.
第七十九章
和大怨，必有餘怨﹔報怨以德，安可以為善？是以聖人執左契，而不責于 人。有德司契，無德司徹。天道無親，常與善人。
Chapter 79
1. When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)?
2. Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Tao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself.
3. In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.
第八十章
小國寡民。使有什伯之器而不用﹔使民重死而不遠徙。雖有舟輿，無所乘 之，雖有甲兵，無所陳之。使民復結繩而用之。甘其食，美其服，安其居 ，樂其俗。鄰國相望，雞犬之聲相聞，民至老死，不相往來。
Chapter 80
1. In a little state with a small population, I would so order it, that, though there were individuals with the abilities of ten or a hundred men, there should be no employment of them; I would make the people, while looking on death as a grievous thing, yet not remove elsewhere (to avoid it).
2. Though they had boats and carriages, they should have no occasion to ride in them; though they had buff coats and sharp weapons, they should have no occasion to don or use them.
3. I would make the people return to the use of knotted cords (instead of the written characters).
4. They should think their (coarse) food sweet; their (plain) clothes beautiful; their (poor) dwellings places of rest; and their common (simple) ways sources of enjoyment.
5. There should be a neighbouring state within sight, and the voices of the fowls and dogs should be heard all the way from it to us, but I would make the people to old age, even to death, not have any intercourse with it.
第八十一章
信言不美，美言不信。善者不辯，辯者不善。知者不博，博者不知。聖人 不積，既以為人己愈有，既以與人己愈多。天之道，利而不害﹔聖人之道 ，為而不爭。
Chapter 81
1. Sincere words are not fine; fine words are not sincere. Those who are skilled (in the Tao) do not dispute (about it); the disputatious are not skilled in it. Those who know (the Tao) are not extensively learned; the extensively learned do not know it.
2. The sage does not accumulate (for himself). The more that he expends for others, the more does he possess of his own; the more that he gives to others, the more does he have himself.
3. With all the sharpness of the Way of Heaven, it injures not; with all the doing in the way of the sage he does not strive.
The Master said, A gentleman shapes the good in man, he does not shape the bad in him. The small man does the contrary. The Master said, Talk faithfully to them, and guide them well. If this is no good, stop. Do not bring shame upon thee.
16. 子曰：「君子成人之美，不成人之惡。小人反是。」
The Master said, A gentleman shapes the good in man, he does not shape the bad in him. The small man does the contrary.
17. 季康子問政於孔子，孔子對曰：「政者正也，子帥以正，孰敢不正？」
Chi K'ang asked Confucius how to rule. Confucius answered, To rule is to set straight. If ye give a straight lead, Sir, who will dare not go straight?
18. 季康子患盜，問於孔子。孔子對曰：「苟子之不欲，雖賞之不竊。」
Chi K'ang being troubled by robbers asked Confucius about it. Confucius answered, If ye did not wish it, Sir, though ye rewarded him no man would steal.
19. 季康子問政於孔子曰：「如殺無道，以就有道，何如？」孔子對曰：「子為政，焉 用殺？子欲善，而民善矣！君子之德風，小人之德草，草上之風必偃。」
Chi K'ang, speaking of kingcraft to Confucius, said, To help those that follow the Way, should we kill the men that will not? Confucius answered, Sir, what need has a ruler to kill? If ye wished for goodness, Sir, the people would be good. The gentleman's mind is the wind, and grass are the minds of small men: as the wind blows, so must the grass bend.
20. 子張問士：「何如斯可謂之達矣？」子曰：「何哉？爾所謂達者！」子張對曰：「在 邦必聞，在家必聞。」子曰：「是聞也，非達也。夫達也者，質直而好義，察言而觀色，慮以下人；在邦必達，在家必達。夫聞也者：色取仁而行違，居之不疑；在邦必聞，在家必聞。」
Tzu-chang asked, What must a knight be, for him to be called eminent? The Master said, What dost thou mean by eminence? Tzu-chang answered, To be famous in the state and famous in his home. That is fame, not eminence, said the Master. The eminent man is plain and straight, and loves right. He weighs words and scans looks; he takes pains to come down to men. And he shall be eminent in the state and eminent in his house. The famous man wears a mask of love, but his deeds belie it. Self-confident and free from doubts, fame will be his in the state and fame be his in his home.
21. 樊遲從遊於舞雩之下。曰：「敢問崇德、修慝、辨惑？」子曰：「善哉問！先事後得 ，非崇德與？攻其惡，無攻人之惡，非修慝與？一朝之忿，忘其身以及其親，非惑與？」
Whilst walking with the Master in the Rain God's glade Fan Ch'ih said to him, May I ask how to raise the mind, amend evil and scatter errors? Well asked! said the Master. Rank thy work above success, will not the mind be raised? Fight the bad in thee, not the bad in other men, will not evil be mended? One angry morning to forget both self and kin, is that no error?
22. 樊遲問「仁」。子曰：「愛人。」問「知」。子曰：「知人。」樊遲未達。子曰：「 舉直錯諸枉，能使枉者直。」樊遲退，見子夏曰：「鄉也，吾見於夫子而問『知』。子曰：『舉直錯諸枉，能使枉者直。』何謂也？」子夏曰：「富哉言乎！舜有天下，選於眾，舉皋陶，不仁者遠矣；湯有天下，選於眾，舉伊尹，不仁者遠矣。」
Fan Ch'ih asked, What is love? The Master said, To love men. He asked, What is wisdom? The Master said, To know men. Fan Ch'ih did not understand. The Master said, Lift up the straight, put by the crooked, and crooked men will grow straight. Fan Ch'ih withdrew, and seeing Tzu-hsia, said to him, The Master saw me and I asked him what wisdom is. He answered, Lift up the straight, put by the crooked, and crooked men will grow straight. What did he mean? How rich a saying! said Tzu-hsia. When Shun had all below heaven he chose Kao-yao from the many, lifted him up, and the men without love fled. When T'ang had all below heaven, he chose Yi-yin from the many, lifted him up, and the men without love fled.
23. 子貢問「友」。子曰：「忠告而善道之，不可則止，毋自辱焉。」
Tzu-kung asked about friends. The Master said, Talk faithfully to them, and guide them well. If this is no good, stop. Do not bring shame upon thee.
24. 曾子曰：「君子以文會友，以友輔仁。」
Tseng-tzu said, A gentleman gathers friends by culture, and stays love with friendship.
Scientific GOD Journal Vol 3, No 2 (2012): New Uncertainty Principle, Cosmos ex Natura & Relation of Chaos Equation to God
Table of Contents: http://scigod.com/index.php/sgj/issue/view/20
Articles
A New Uncertainty Principle Containing the Level of Consciousness by Pradeep B. Deshpande & B. D. Kulkarni
How to Achieve Enlightenment Scientifically by Pradeep B. Deshpande
Cosmos ex Natura: Part I by Chris King
Cosmos ex Natura: Part II by Chris King
Relation of the Chaos Equation to God Perceived by Pascal, Nietzsche & Nightingale by Hideaki Yanagisawa
Essays
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Being Ant-worthy by Mehran Banaei
One More Proof that There Is a God by Himangsu S. Pal
---------------
SGJ Editors
Scientific GOD Inc.
Journal of Consciousness Exploration & Research Vol 3, No 2 (2012): Science of Enlightenment & Various Aspects of Consciousness
Table of Contents http://jcer.com/index.php/jcj/issue/view/21
Articles
The Brahma Uncertainty Principle by Pradeep B. Deshpande, B. D. Kulkarni
Science of Enlightenment by Pradeep B. Deshpande
Sexual Paradox in the Conscious Brain by Chris King
The ‘Core’ Concept and the Mathematical Mind: Part I by Chris King
The ‘Core’ Concept and the Mathematical Mind: Part II by Chris King
TGD Based Consciousness Theory and the "God" Helmet by Matti Pitkanen
Essays
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Views about Free Will & the Anatomy of State Function Reduction by Matti Pitkanen
