2012daily's blog

Author: Confucius (孔夫子); translated by James Legge

The Master said, Without good form attentions grow into fussiness, heed becomes fearfulness, daring becomes unruliness, frankness becomes rudeness. When gentlemen are true to kinsfolk, love will thrive among the people; if they do not forsake old friends, the people will not steal.

1. 子曰:「泰伯其可謂至德也已矣。三以天下讓,民無得而稱焉。」

The Master said, T'ai-po may be said to have carried nobility furthest. Thrice he refused all below heaven. Men were at a loss how to praise him.

2. 子曰:「恭而無禮則勞,慎而無禮則葸,勇而無禮則亂,直而無禮則絞。君子篤於親 ,則民興於仁。故舊不遺,則民不偷。」

The Master said, Without good form attentions grow into fussiness, heed becomes fearfulness, daring becomes unruliness, frankness becomes rudeness. When gentlemen are true to kinsfolk, love will thrive among the people; if they do not forsake old friends, the people will not steal.

3. 曾子有疾,召門弟子曰:「啟予足!啟予手!詩云:『戰戰兢兢,如臨深淵,如履薄 冰。』而今而後,吾知免夫!小子!」

When Tseng-tzu lay sick he called his disciples and said, Uncover my feet, uncover my arms. The poem says, As if a deep gulf Were yawning below, As crossing thin ice, Take heed how ye go. My little children, I have known how to keep myself unhurt until now and hereafter.

4. 曾子有疾,孟敬子問之。曾子言曰:「鳥之將死,其鳴也哀;人之將死,其言也善。君 子所貴乎道者三:動容貌,斯遠暴慢矣;正顏色,斯近信矣;出辭氣,斯遠鄙倍矣。籩豆之事,則有司存。」

When Tseng-tzu was sick Meng Ching came to ask after him. Tseng-tzu said, When a bird is dying his notes are sad; when man is dying his words are good. Three branches of the Way are dear to a gentleman: To banish from his bearing violence and disdain; to sort his face to the truth, and to banish from his speech what is low or unseemly. The ritual of chalice and platter has servitors to see to it.

5. 曾子曰:「以能問於不能,以多問於寡,有若無,實若虛,犯而不校,昔者吾友,嘗從 事於斯矣。」

Tseng-tzu said, When we can, to ask those that cannot; when we are more, to ask those that are less; having, to seem wanting; real, to seem shadow; when gainsaid, never answering back; I had a friend once that could do thus.

6. 曾子曰:「可以託六尺之孤,可以寄百里之命,臨大節而不可奪也,君子人與,君子人 也。」

Tseng-tzu said, A man to whom an orphan, a few feet high, or the fate of an hundred towns, may be entrusted, and whom no crisis can corrupt, is he not a gentleman, a gentleman indeed?

7. 曾子曰:「士不可以不弘毅,任重而道遠。仁以為己任,不亦重乎,死而後已,不亦遠 乎。」

Tseng-tzu said, The knight had need be strong and bold; for his burden is heavy, the way is far. His burden is love, is it not a heavy one? No halt before death, is that not far?

8. 子曰:「興於詩,立於禮,成於樂。」

The Master said, Poetry rouses us, we stand upon courtesy, music is our crown.

9. 子曰:「民可使由之,不可使知之。」

The Master said, The people may be made to follow, we cannot make them understand.

10. 子曰:「好勇疾貧,亂也。人而不仁,疾之已甚,亂也。」

The Master said, Love of daring and hatred of poverty lead to crime; a man without love, if he is sorely harassed, turns to crime.

11. 子曰:「如有周公之才之美,使驕且吝,其餘不足觀也已。」

The Master said, All the comely gifts of the Duke of Chou, coupled with pride and meanness, would not be worth a glance.

12. 子曰:「三年學,不至於穀,不易得也。」

The Master said, A man to whom three years of learning have borne no fruit would be hard to find.

13. 子曰:「篤信好學,守死善道。危邦不人,亂邦不居,天下有道則見,無道則隱。邦 有道,貧且賤焉,恥也,邦無道,富且貴焉,恥也。」

The Master said, A man of simple faith, who loves learning, who guards and betters his way unto death, will not enter a tottering kingdom, nor stay in a lawless land. When all below heaven follows the Way, he is seen; when it loses the Way, he is unseen. While his land keeps the Way, he is ashamed to be poor and lowly; but when his land has lost the Way, wealth and honours shame him.

14. 子曰:「不在其位,不謀其政。」 The Master said, When out of place, discuss not policy.

15. 子曰:「師摯之始,關睢之亂,洋洋乎盈耳哉。」

The Master said, In the first days of the music-master Chih how the hubbub of the Kuan-chü rose sea beyond sea! How it filled the ear!

16. 子曰:「狂而不直,侗而不愿,悾悾而不信,吾不知之矣。」

The Master said, Of men that are zealous, but not straight; dull, but not simple; helpless, but not truthful, I will know nothing.

17. 子曰:「學如不及,猶恐失之。」

The Master said, Learn as though the time were short, like one that fears to lose.

18. 子曰:「巍巍乎,舜禹之有天下也,而不與焉。」

The Master said, How wonderful were Shun and Yü! To have all below heaven was nothing to them!

19. 子曰:「大哉堯之為君也,巍巍乎,唯天為大,唯堯則之,蕩蕩乎,民無能名焉。巍 巍乎,其有成功也,煥乎,其有文章。」

The Master said, How great a lord was Yao! Wonderful! Heaven alone is great; Yao alone was patterned on it. Vast, boundless! Men's words failed them. The wonder of the work done by him! The flame of his art and precepts!

20. 舜有臣五人,而天下治。武王曰:「予有亂臣十人。」孔子曰:「才難,不其然乎, 唐虞之際,於斯為盛,有婦人焉,九人而已。三分天下有其二,以服事殷,周之德,其可謂至德也已矣。」

Shun had five ministers, and there was order below heaven. King Wu said, I have ten uncommon ministers. Confucius said, 'The dearth of talent,' is not that the truth? When Yü followed T'ang the times were rich in talent; yet there were but nine men in all, and one woman. In greatness of soul we may say that Chou was highest: he had two-thirds of all below heaven and bent it to the service of Yin.

21. 子曰:「禹吾無間然矣,菲飲食,而致孝乎鬼神,惡衣服,而致美乎黻冕,卑宮室, 而盡力乎溝洫,禹吾無間然矣。」

The Master said, I see no flaw in Yü. He ate and drank little, yet he was lavish in piety to the ghosts and spirits. His clothes were bad, but in his cap and gown he was fair indeed. His palace buildings were poor, yet he gave his whole strength to dykes and ditches. No kind of flaw can I see in Yü.

Jan 30 '12 · Tags: confucian analects, 孔夫子, 論語
Author/Compiler: Tihomir Dimitrov (http://nobelists.net; also see http://scigod.com/index.php/sgj/issue/view/3)

BLAISE PASCAL (1623-1662), founder of Hydrostatics, Hydrodynamics, and the Theory of Probabilities

1. In his book Pensees (Thoughts, 1660), Blaise Pascal wrote: “Jesus Christ is a God whom we approach without pride and before whom we humble ourselves without despair.” (Pascal 1910, No. 528).

2. “Jesus Christ did nothing but teach men that they loved themselves, that they were slaves, blind, sick, wretched, and sinners; that He must deliver them, enlighten, bless, and heal them; that this would be effected by hating self, and by following Him through suffering and the death on the cross.

Without Jesus Christ man must be in vice and misery; with Jesus Christ man is free from vice and misery; in Him is all our virtue and all our happiness. Apart from Him there is but vice, misery, darkness, death, despair.” (Pascal 1910, No. 545-546).

3. “Christianity is strange. It bids man recognise that he is vile, even abominable, and bids him desire to be like God. Without such a counterpoise, this dignity would make him horribly vain, or this humiliation would make him terribly abject.” (Pascal 1910, No. 537).

4. “The knowledge of God without that of man’s misery causes pride. The knowledge of man’s misery without that of God causes despair. The knowledge of Jesus Christ constitutes the middle course, because in Him we find both God and our misery.” (Pascal 1910, No. 527).

5. “We know God only by Jesus Christ. Without this mediator, all communion with God is taken away; through Jesus Christ we know God. All those who have claimed to know God, and to prove Him without Jesus Christ, have had only weak proofs. But in proof of Jesus Christ we have the prophecies, which are solid and palpable proofs. And these prophecies, being accomplished and proved true by the event, mark the certainty of these truths and, therefore, the divinity of Christ. In Him, then, and through Him, we know God.” (Pascal 1910, No. 547).

6. “Not only do we know God by Jesus Christ alone, but we know ourselves only by Jesus Christ. We know life and death only through Jesus Christ. Apart from Jesus Christ, we do not know what is our life, nor our death, nor God, nor ourselves.

Thus without the Scripture, which has Jesus Christ alone for its object, we know nothing, and see only darkness and confusion in the nature of God and in our own nature.” (Pascal 1910, No. 548).

7. “There are two ways of proving the truths of our religion; one by the power of reason, the other by the authority of him who speaks.

We do not make use of the latter, but of the former. We do not say, ‘This must be believed, for Scripture, which says it, is divine.’ But we say that it must be believed for such and such a reason, which are feeble arguments, as reason may be bent to everything.” (Pascal 1910, No. 561).

Jan 29 '12 · Tags: blaise pascal, jesus christ
Author/Compiler: Tihomir Dimitrov (http://nobelists.net; also see http://scigod.com/index.php/sgj/issue/view/3)


Nobel Prize: John Raleigh Mott (1865–1955) was granted the 1946 Nobel Peace Prize for his steadfast commitment to spreading the word of Christ, for his leading role in international missionary movements, and for his humanitarian efforts in time of war.

Nationality: American

Education: B.A. in history, political science, and philosophy, Cornell University, NY, 1888

Occupation: President of the World Alliance of Young Men’s Christian Associations; Chairman of the International Missionary Council


1. “The Scriptures clearly teach that if men are to be saved they must be saved through Christ. He alone can deliver them from the power of sin and its penalty. His death made salvation possible.

The Word of God sets forth the conditions of salvation. God has chosen to have these conditions made known through human instruments. Christians have a duty to preach Christ to every creature. The burning question for every Christian then is: Shall hundreds of millions of people now living, who need Christ and are capable of receiving help from Him, pass away without having even the opportunity to know Him?” (John R. Mott, as cited in Classics of Christian Missions, Francis DuBose – editor, Nashville, Tennessee, Broadman Press, 1979).

2. “If our Gospel is the truth, we are under obligation to propagate it. If it is not the truth we ought to forsake it. To attempt to occupy middle ground is not simply inconsistency but is the most dangerous form of hypocrisy.” (John R. Mott, The Pastor and Modern Missions, NY, Student Volunteer Movement, 1904).

3. “All men need Christ. We have Christ. We owe Christ to all men. To know our duty and to do it not is sin. Continuance in the sin of neglect necessarily weakens the life and arrests the growth. To fail to do our duty then with reference to the peculiar opportunity of our generation means the promotion of spiritual atrophy.” (Mott 1904).

4. “The pervading purpose of the Christian Church and of every other agency concerned with the spread of the Kingdom of God should be that of leading people to commit their lives to Christ as their Saviour and Lord. The most fruitful method of achieving this high end is leading individuals one by one to take Christ intelligently and with conviction as their Lord. The most solemn responsibility which rests upon each Christian, and also his highest privilege and deepest joy, is that of influencing people to accept, to represent, and to serve Jesus Christ.” (John R. Mott, The Larger Evangelism, NY, Abingdon-Cokesbury Press, 1944).

5. “Let us not forget that the evangelization of the world is not man’s but God’s enterprise. Jesus Christ is its leader. He, who is the same yesterday, and today, and forever, still abides with those who go forth to preach him where he has not been named. The Holy Spirit is as able to shake whole communities now as in the days of Peter and Paul. The word of God is still quick and powerful. Prayer can still remove mountains.” (Mott 1944).

6. “Our sense of obligation must be intensified when we ask ourselves the question, if we do not preach Christ where He has not been named, who will? We know their need; we know the only remedy; we have access to them; we are able to go.” (Mott, as cited in DuBose 1979).

7. “First of all, what is meant by the evangelization of the world in this generation? It means giving every person an adequate opportunity to know Jesus Christ as personal Saviour and Lord. It does not mean converting every person in the world in this generation. Our part as Christians consists in bringing the gospel to bear upon unsaved men; the Spirit of God alone is able to convert them.” (Mott 1944).

8. “It is of vital importance that we be sincere in our personal work for Christ. There is no class more keen than unbelievers to detect cant or hypocrisy. We should say only what we know and believe, what actually holds our own lives. It is reality behind words that gives them power. Here let me emphasize the simple truth that if a man is to lift a sinking man out of the quicksands, he himself must be on solid ground. If he is to point men to Christ, he too must know Christ as his own personal Saviour from the power of temptation, of closely clinging sin, and of fear.” (Mott 1944).

9. “I know whom I have believed, and nothing has taken place in these last fateful years to invalidate a single claim made by Jesus Christ. How true it still is that Jesus Christ and he only can make this world a safe place and flood it with good will.” (Mott 1944).

“It is our duty to evangelize the world because we owe all men the gospel. What a crime against mankind to keep a knowledge of the mission of Christ from two thirds of the human race! It is our duty to evangelize the world in this generation because of the missionary command of Christ.” (Mott 1944).

10. “The danger is greater now than ever before in the history of the Church that Christians yield to luxury, selfishness, slothfulness, and low ideals. Never so much as today has the Church needed great tasks to call out and exercise all her energies and to save her from paralyzing weakness.” (Mott 1904).

11. “If all men need the Gospel, if we owe the Gospel to all men, if Christ has commanded us to preach the Gospel to every creature, it is unquestionably our duty to give all people in our generation an opportunity to hear the Gospel. To know our duty and to not do it is sin [James 4:17]. Continuing in the sin of neglect and disobedience necessarily weakens the life and arrests the growth of the Church. Who can measure the loss of vitality and power that she has already suffered within our own day from her failure to do all in her power for the world’s evangelization.” (Mott, as cited in DuBose 1979).

12. “The Scriptures clearly teach that if men are to be saved they must be saved through Christ. The burning question then is, ‘Shall hundreds of millions of men now living who need Christ, and who are capable of receiving help from him, pass away without having even the opportunity to know him?’ A knowledge of our own hearts should be sufficient to make plain our duty. We know that Christ has been and is necessary for us. Would it not be presumptuous, therefore, for us to assume that the nations living in sin and wretchedness can do without him whom we so much need even in the most favored Christian lands?” (Mott 1944).

See also:

- Mott, John R., The Evangelization of the World in This Generation. New York, Student Volunteer Movement for Foreign Missions, 1900.

- Mott, John R., Liberating the Lay Forces of Christianity. London, Student Christian Movement Press, 1932.

- Mott, John R., The Present-Day Summons to the World Mission of Christianity. London, Student Christian Movement Press, 1932.

- Mott, John R., Addresses and Papers of John R. Mott. 6 vols. New York, Association Press, 1946-1947.

Jan 28 '12 · Tags: christ, nobel peace laureate, john r. mott
Author: Laozi (老子); translated by James Legge

To those who are good (to me), I am good; and to those who are not good (to me), I am also good;—and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere;—and thus (all) get to be sincere.

第四十六章 天下有道,卻走馬以糞。天下無道,戎馬生于郊。禍莫大于不知足﹔咎莫 大于欲得。故知足之足,常足矣。

Chapter 46

1. When the Tao prevails in the world, they send back their swift horses to (draw) the dung-carts. When the Tao is disregarded in the world, the war-horses breed in the border lands.

2. There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with one's lot; no fault greater than the wish to be getting. Therefore the sufficiency of contentment is an enduring and unchanging sufficiency.

第四十七章 不出戶,知天下﹔不窺牖,見天道。其出彌遠,其知彌少。是以聖人不行 而知,不見而明,不為而成。

Chapter 47

1. Without going outside his door, one understands (all that takes place) under the sky; without looking out from his window, one sees the Tao of Heaven. The farther that one goes out (from himself), the less he knows.

2. Therefore the sages got their knowledge without travelling; gave their (right) names to things without seeing them; and accomplished their ends without any purpose of doing so.

第四十八章 為學日益,為道日損。損之又損,以至于無為。無為而無不為。取天下常 以無事,及其有事,不足以取天下。

Chapter 48

1. He who devotes himself to learning (seeks) from day to day to increase (his knowledge); he who devotes himself to the Tao (seeks) from day to day to diminish (his doing).

2. He diminishes it and again diminishes it, till he arrives at doing nothing (on purpose). Having arrived at this point of non-action, there is nothing which he does not do.

3. He who gets as his own all under heaven does so by giving himself no trouble (with that end). If one take trouble (with that end), he is not equal to getting as his own all under heaven.

第四十九章 聖人常無心,以百姓心為心。善者,吾善之﹔不善者,吾亦善之﹔德善。 信者,吾信之﹔不信者,吾亦信之﹔德信。聖人在天下,歙歙焉,為天下 渾其心,百姓皆注其耳目,聖人皆孩之。

Chapter 49

1. The sage has no invariable mind of his own; he makes the mind of the people his mind.

2. To those who are good (to me), I am good; and to those who are not good (to me), I am also good;—and thus (all) get to be good. To those who are sincere (with me), I am sincere; and to those who are not sincere (with me), I am also sincere;—and thus (all) get to be sincere.

3. The sage has in the world an appearance of indecision, and keeps his mind in a state of indifference to all. The people all keep their eyes and ears directed to him, and he deals with them all as his children.

第五十章 出生入死。生之徒十有三﹔死之徒十有三。人之生,動之于死地,亦十有 三。夫何故?以其生生之厚。蓋聞善攝生者,路行不遇兕虎,入軍不被甲 兵。兕無所投其角,虎無所措其爪,兵無所容其刃。夫何故?以其無死地 。

Chapter 50

1. Men come forth and live; they enter (again) and die.

2. Of every ten three are ministers of life (to themselves); and three are ministers of death.

3. There are also three in every ten whose aim is to live, but whose movements tend to the land (or place) of death. And for what reason? Because of their excessive endeavours to perpetuate life.

4. But I have heard that he who is skilful in managing the life entrusted to him for a time travels on the land without having to shun rhinoceros or tiger, and enters a host without having to avoid buff coat or sharp weapon. The rhinoceros finds no place in him into which to thrust its horn, nor the tiger a place in which to fix its claws, nor the weapon a place to admit its point. And for what reason? Because there is in him no place of death.

Jan 28 '12 · Tags: dao de jing, laozi, 老子
Author: Confucius (孔夫子); translated by James Legge

The Master said, How dare I lay claim to holiness or love? A man of endless craving, who never tires of teaching, I might be called, but that is all.

21. 子曰:「三人行,必有我師焉:擇其善者而從之,其不善者而改之。」

The Master said, Walking three together I am sure of teachers. I pick out the good and follow it; I see the bad and shun it.

22. 子曰:「天生德於予,桓魋其如予何?」

The Master said, Heaven begat the mind in me; what can Huan T'ui do to me?

23. 子曰:「二三子以我為隱乎?吾無隱乎爾。吾無行而不與二三子者,是丘也。」

The Master said, My two-three boys, do ye think I hide things? I hide nothing from you. I am a man that keeps none of his doings from his two-three boys.

24. 子以四教:文,行,忠,信。

The Master taught four things: art, conduct, faithfulness and truth.

25. 子曰:「聖人,吾不得而見之矣,得見君子者,斯可矣。」子曰:「善人,吾不得而 見之矣,得見有恒者,斯可矣。亡而為有,虛而為盈,約而為泰,難乎有恒矣。」

The Master said, A holy man I shall not live to see; enough could I find a gentleman! A good man I shall not live to see; enough could I find a steadfast one! But when nothing poses as something, cloud as substance and want as riches, it is hard indeed to be steadfast!

26. 子釣而不綱,弋不射宿。

The Master angled, but he did not fish with a net; he shot, but not at birds sitting.

27. 子曰:「蓋有不知而作之者,我無是也。多聞,擇其善者而從之。多見而識之,知 之次 也。」

The Master said, There may be men that do things without knowing why. I do not. To hear much, pick out the good and follow it; to see much and think it over; this comes next to wisdom.

28. 互鄉難與言,童子見,門人惑。子曰:「與其進也,不與其退也,唯何甚?人潔己以 進,與其潔也,不保其往也。」

To talk to the Hu village was hard. When a lad was seen by the Master, the disciples doubted. The Master said, I allow his coming, not what he does later. Why be so harsh? If a man cleans himself to come in, I admit his cleanness, but do not warrant his past.

29. 子曰:「仁遠乎哉?我欲仁,斯仁至矣。」

The Master said, Is love so far a thing? I long for love, and lo! love is come.

30. 陳司敗問昭公知禮乎,孔子曰:「知禮。」孔子退,揖巫馬期而進之曰:「吾聞君子 不黨,君子亦黨乎?君取於吳,為同姓,謂之吳孟子。君而知禮,孰不知禮?」巫馬期以告。子曰:「丘也幸,苟有過,人必知之。」

A judge of Ch'en asked whether Duke Chao knew good form. Confucius answered, He knew good form. After Confucius had left, the judge beckoned Wu-ma Ch'i to him, and said, I had heard that gentlemen are of no party, but do they, too, take sides? This lord married a Wu, whose name was the same as his, and called her Miss Tzu of Wu: if he knew good form, who does not know good form? When Wu-ma Ch'i told the Master this he said, How lucky I am! If I go wrong, men are sure to know it!

31. 子與人歌而善,必使反之,而後和之。

When anyone sang to the Master, and sang well, he made him sing it again and joined in.

32. 子曰:「文,莫吾猶人也。躬行君子,則吾未之有得。」

The Master said, I have no more reading than others; to live as a gentleman is not yet mine.

33. 子曰:「若聖與仁,則吾豈敢?抑為之不厭,誨人不倦,則可謂云爾已矣。」公西華 曰:「正唯弟子不能學也。」

The Master said, How dare I lay claim to holiness or love? A man of endless craving, who never tires of teaching, I might be called, but that is all. That is just what we disciples cannot learn, said Kung-hsi Hua.

34. 子疾病,子路請禱。子曰:「有諸?」子路對曰:「有之。誄曰:『禱爾于上下神祗 』」子曰:「丘之禱久矣。」

When the Master was very ill, Tzu-lu asked leave to pray. Is it done? said the Master. It is, answered Tzu-lu. The Memorials say, Pray to the spirits above and to the Earth below. The Master said, Long-lasting has my prayer been.

35. 子曰:「奢則不孫,儉則固。與其不孫也,寧固。」

The Master said, Waste makes men unruly, thrift makes them mean; but they are better mean than unruly.

36. 子曰:「君子坦蕩蕩,小人長戚戚。」

The Master said, A gentleman is calm and spacious; the small man is always fretting.

37. 子溫而厲,威而不猛,恭而安。

The Master's manner was warm yet dignified. He was stern, but not fierce; humble, yet easy.

Jan 26 '12 · Tags: analects, book vii, confucian
Author/Compiler: Tihomir Dimitrov (http://nobelists.net; also see http://scigod.com/index.php/sgj/issue/view/3)


Nobel Prize: Dag Hammarskjoeld (1905–1961), Secretary-General of the United Nations, was posthumously awarded the 1961 Nobel Prize for his work toward peace in the world, especially in the Middle East and the new Republic of the Congo, Africa. He died on September 18, 1961, in a plane accident (under mysterious circumstances), while on a peace mission to the Congo.

Nationality: Swedish

Education: Ph.D. in political economy, University of Stockholm, Sweden, 1934

Occupation: Secretary-General of the United Nations (1953-61)


1. “I now recognize and endorse, unreservedly, those very beliefs which were once handed down to me.

From generations of soldiers and government officials on my father’s side I inherited a belief that no life was more satisfactory than one of selfless service to your country – or humanity. This service required a sacrifice of all personal interests, but likewise the courage to stand up unflinchingly for your convictions.

From scholars and clergymen on my mother’s side I inherited a belief that, in the very radical sense of the Gospels, all men were equals as children of God, and should be met and treated by us as our masters in God.

The two ideals which dominated my childhood world met me fully harmonized and adjusted to the demands of our world of today in the ethics of Albert Schweitzer, where the ideal of service is supported by and supports the basic attitude to man set forth in the Gospels. In his work I also found a key for modern man to the world of the Gospels.” (Dag Hammarskjoeld, Servant of Peace, New York, Harper & Row, 1962, 23-24; see also Van Dusen 1967).

2. One of Hammarskjoeld’s prayers, published in Markings (1964):

“Give me a pure heart that I may see Thee,

A humble heart that I may hear Thee,

A heart of love that I may serve Thee,

A heart of faith that I may abide in Thee.”

(Dag Hammarskjoeld, Markings, New York, Alfred A. Knopf, translation – W. H. Auden and Leif Sjoberg, 1964, 100).

Markings is Dag Hammarskjoeld’s diary, which was published posthumously in 1963 in Swedish. In a letter, found with the manuscript of Markings in Hammarskjoeld’s New York apartment (after his 1961 death in an air crash), Hammarskjoeld termed his diary “a sort of white book concerning my negotiations with myself – and with God.”

3. “Forgiveness is the answer to the child’s dream or a miracle by which what is broken is made whole again, what is soiled is again made clean. The dream explains why we need to be forgiven, and why we must forgive. In the presence of God, nothing stands between Him and us – we are forgiven.” (Hammarskjoeld, Markings, Knopf, 1964, 124).

4. “The inner experience of God’s love is the deepest sense of joy and fulfilment a human being can have – nothing surpasses it. All other experiences of love, beautiful though they are, are like reflections or reminders of the real thing.” (Hammarskjoeld, Markings, 1964).

5. “Before Thee, Father,

In righteousness and humility,

With Thee, Brother,

In faith and courage,

In Thee, Spirit,

In stillness,

Thine, for Thy will is my destiny,

Dedicated, for my destiny is to be used and used up according to Thy will.”

(Hammarskjoeld, Markings, 1964).

6. Brian Urquhart (Hammarskjoeld’s biographer) wrote: “The springs of Hammarskjoeld’s sense of vocation ran deep. They were traditional, intellectual, and religious. His identification with Christian thought was not messianic, but rather in the old tradition of the imitation of Christ in sacrifice and in service to others. He was a member of that small and lonely band who throughout history have engaged at the same time in trying to deal with the hard world of political and social reality and in searching endlessly for a spiritual meaning which transcends that world. Hammarskjoeld’s religious faith was very personal, and non-ritual. He wished neither to impose it on others nor to have others interpret it to himself. Religion for him was a dialogue of his own with God, and faith was the foundation for duty, dedication, and service, qualities that he considered most essential in himself and most admirable in others.” (Brian Urquhart, Hammarskjoeld, NY, Alfred A. Knopf, 1972, 23-24).

7. “Rejoice if God found a use for your efforts in His work. Rejoice if you feel that what you did was ‘necessary,’ but remember, even so, that you were simply the instrument by means of which He added one tiny grain to the Universe He created for His own purposes.” (Hammarskjoeld, Markings, 1964, 143).

8. “Your cravings as a human animal do not become a prayer just because it is God whom you ask to attend to them.” (Hammarskjoeld, Markings, 1964, 11).

9. “How can you expect to keep your powers of hearing when you never want to listen? That God should have time for you, you seem to take as much for granted as that you cannot have time for Him.” (Hammarskjoeld, Markings, 1964, 12).

10. “Pray that your loneliness may spur you into finding something to live for, great enough to die for.” (Hammarskjoeld, Markings, 1964, 72).

11. “To be free, to be able to stand up and leave everything behind – without looking back. To say Yes.

Yes to God, Yes to fate, Yes to yourself. This reality can wound the soul, but has the power to heal her.” (Hammarskjoeld, Markings, 1964).

12. “It is not sufficient to place yourself daily under God. What really matters is to be only under God.” (Hammarskjoeld, Markings, 1964, 110).

13. “It is our conception of death which decides our answers to all the questions that life puts to us.” (Hammarskjoeld, Markings, 1964, 160).

Author/Compiler: Tihomir Dimitrov (http://nobelists.net; also see http://scigod.com/index.php/sgj/issue/view/3)

WOODROW WILSON – NOBEL PEACE PRIZE LAUREATE Nobel Prize: The twenty-eighth President of the United States, Thomas Woodrow Wilson (1856–1924) received the 1919 Nobel Prize “for his sincere attempts at peace negotiations” and for his contribution to the peace at the end of the First World War. Wilson is the founder of the League of Nations.

Nationality: American

Education: Ph.D. in politics and history, Johns Hopkins University, 1886; he remains the only American President to have earned a Ph.D. degree

Occupation: U.S. President (1913-21); Professor of Jurisprudence and Political Economy at Princeton University; Professor at Bryn Mawr College, PA, and Wesleyan University, CT


1. “From the laws of the Old and New Testaments every civilized nation has taken the foundation of its laws. At no time can any nation be prosperous whose laws are not founded upon these eternal principles of right and wrong, of justice and injustice, of civil and religious liberty.

Above all, in these pages may be found the most perfect rule of life the mind can conceive. Dimly through the Old, and brilliantly through the New Testament, shines the principle of love to God as the foundation and cause of men’s duties to God, to each other, and to their own souls. One who forms his every-day life after the perfect model of Christ’s life will himself be a model which no man can afford to despise, besides thereby gaining for himself an assurance of everlasting life.” (Woodrow Wilson, The Papers of Woodrow Wilson, 1966, Vol. 1, p. 185, Arthur S. Link - editor, Princeton University Press).

2. “Our civilization cannot survive materially unless it is redeemed spiritually. It can be saved only by becoming permeated with the Spirit of Christ and being made free and happy by the practices which spring out of that Spirit. Only thus can discontent be driven out and all the shadows lifted from the road ahead.” (Wilson, as cited in Collins 1988).

3. “When you have read the Bible, you will know that it is the Word of God, because you will have found it the key to your own heart, your own happiness, and your own duty.” (Wilson, as cited in Huling 2000).

4. “The radical error among modern Christians is neglect of the Word of God. We are too apt to seek for religious information and instruction from other sources. Christian people are too much in the habit of seeking for instruction or improvement from lesser streams of knowledge, in preference to going to the eternal fountain head which is ever at hand. This is a great mistake. Though a man read this precious volume continuously for a life time he cannot exhaust one-half of its treasures.” (Woodrow Wilson, The Papers of Woodrow Wilson, 1966, Vol. 1, p. 185, Arthur S. Link - editor).

5. “The Bible is the one supreme source of revelation of the meaning of life, the nature of God and spiritual nature and need of men. It is the only guide of life which really leads the spirit in the way of peace and salvation.” (Wilson, as cited in Ankerberg and Weldon 1997).

6. “We are so slow to comprehend, that happiness lies, not in anything that you can get out of thinking about yourself, but always in being glad about others and living outside yourself in the free atmosphere of God’s big World.

In God’s gracious arrangement of things I have little time or chance to think about myself.” (Woodrow Wilson, The Papers of Woodrow Wilson, 1977, Vol. 31, p. 4, Arthur S. Link - editor).

7. “There is no middle course, no neutrality. Each and every one must enlist either with the followers of Christ or those of Satan.” (Woodrow Wilson, The Papers of Woodrow Wilson, 1966, Vol. 1, p. 181, Arthur S. Link - editor).

8. “I am sorry for the men who do not read the Bible every day. I wonder why they deprive themselves of the strength and of the pleasure.” (Wilson, as cited in Huling 2000).

9. “The Bible is not something to turn aside to; the Bible is not something to which to resort for religious instruction and comfort; the Bible is not something to associate merely with churches and sermons.

It stands right in the center, in the market place, of our life, and there bubbles with the water of life. It is, itself, the fountain; it is, itself, the inexhaustible fountain. Only those who have learned from it, and only those who have drunk of those waters, can be refreshed for the longer journey.” (Woodrow Wilson, The Papers of Woodrow Wilson, 1977, Vol. 23, p. 499, Arthur S. Link - editor).

10. “The Bible is so commonly known and so universally spread through this Christian country that few people appreciate the treasure they see every day in their libraries. Let anyone turn over its pages carefully and scan its contents with a critical eye. It is a treasury of poetry, history, philosophy, laws and morals which will never be equalled.” (Woodrow Wilson, The Papers of Woodrow Wilson, 1966, Vol. 1, p. 184, Arthur S. Link - editor).

11. “As a history the Bible is one of the most valuable of ancient records, though it gives and professes to give, little information as to the history of the period. Into these sacred pages the historian can dip without fear of finding anything but truth.

As a philosophical work this wonderful book is unsurpassed. In its teeming pages is developed a system of mental and moral philosophy than which none has ever been more simple and yet more profound, more plain, or more logical. No philosopher ancient or modern has ever been able to conceive of motives more powerful than are here set forth. Here is found the key to every man’s character, for which philosophers have so long and so vainly sought.” (Woodrow Wilson, The Papers of Woodrow Wilson, 1966, Vol. 1, p. 185, Arthur S. Link - editor; see also the Wilmington North Carolina Presbyterian, Aug. 30, 1876).

12. Sigmund Freud and William C. Bullitt described Woodrow Wilson’s religious convictions in their psychological-biographical study Thomas Woodrow Wilson: 28th President of the United States:

“He never doubted the exact and literal truth of Presbyterianism. All his life he prayed on his knees morning and evening. Every day he read the Bible. He believed absolutely in the immortality of the soul and the efficacy of prayer.

‘I do not see how anyone can sustain himself in any enterprise in life without prayer,’ he once wrote. ‘It is the only spring at which he can renew his spirit and purify his motive. God is the source of strength to every man and only by prayer can he keep himself close to the Father of his spirit.’ In crises he felt himself ‘guided by an intelligent Power outside himself’.” (Freud and Bullitt 1967, 7-8).

Author: Laozi (老子); translated by James Legge

The Tao is hidden, and has no name; but it is the Tao which is skillful at imparting (to all things what they need) and making them complete.


上士聞道,勤而行之﹔中士聞道,若存若亡﹔下士聞道,大笑之。不笑不 足以為道。故建言有之:明道若昧﹔進道若退﹔夷道若纇﹔上德若谷﹔大 白若辱﹔廣德若不足﹔建德若偷﹔質真若渝﹔大方無隅﹔大器晚成﹔大音 希聲﹔大象無形﹔道隱無名。夫唯道,善貸且成。

Chapter 41

1. Scholars of the highest class, when they hear about the Tao, earnestly carry it into practice. Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it. Scholars of the lowest class, when they have heard about it, laugh greatly at it. If it were not (thus) laughed at, it would not be fit to be the Tao.

2. Therefore the sentence-makers have thus expressed themselves:— 'The Tao, when brightest seen, seems light to lack; Who progress in it makes, seems drawing back; Its even way is like a rugged track. Its highest virtue from the vale doth rise; Its greatest beauty seems to offend the eyes; And he has most whose lot the least supplies. Its firmest virtue seems but poor and low; Its solid truth seems change to undergo; Its largest square doth yet no corner show A vessel great, it is the slowest made; Loud is its sound, but never word it said; A semblance great, the shadow of a shade.'

3. The Tao is hidden, and has no name; but it is the Tao which is skilful at imparting (to all things what they need) and making them complete.


道生一,一生二,二生三,三生萬物。萬物負陰而抱陽,沖氣以為和。人 之所惡,唯孤、寡、不谷,而王公以為稱。故物或損之而益,或益之而損 。人之所教,我亦教之。強梁者不得其死,吾將以為教父。

Chapter 42

1. The Tao produced One; One produced Two; Two produced Three; Three produced All things. All things leave behind them the Obscurity (out of which they have come), and go forward to embrace the Brightness (into which they have emerged), while they are harmonised by the Breath of Vacancy.

2. What men dislike is to be orphans, to have little virtue, to be as carriages without naves; and yet these are the designations which kings and princes use for themselves. So it is that some things are increased by being diminished, and others are diminished by being increased.

3. What other men (thus) teach, I also teach. The violent and strong do not die their natural death. I will make this the basis of my teaching.


天下之至柔,馳騁天下之至堅。無有入無間。吾是以知無為之有益,不言 之教,無為之益,天下希及之。

Chapter 43

1. The softest thing in the world dashes against and overcomes the hardest; that which has no (substantial) existence enters where there is no crevice. I know hereby what advantage belongs to doing nothing (with a purpose).

2. There are few in the world who attain to the teaching without words, and the advantage arising from non-action.


名與身孰親?身與貨孰多?得與亡孰病?是故甚愛必大費﹔多藏必厚亡。 故知足不辱,知止不殆,可以長久。

Chapter 44

1. Or fame or life, Which do you hold more dear? Or life or wealth, To which would you adhere? Keep life and lose those other things; Keep them and lose your life:—which brings Sorrow and pain more near?

2. Thus we may see, Who cleaves to fame Rejects what is more great; Who loves large stores Gives up the richer state.

3. Who is content Needs fear no shame. Who knows to stop Incurs no blame. From danger free Long live shall he.


大成若缺,其用不弊。大盈若沖,其用不窮。大直若屈,大巧若拙,大辯 若訥。靜勝躁,寒勝熱。清靜為天下正。

Chapter 45

1. Who thinks his great achievements poor Shall find his vigour long endure. Of greatest fulness, deemed a void, Exhaustion ne'er shall stem the tide. Do thou what's straight still crooked deem; Thy greatest art still stupid seem, And eloquence a stammering scream.

2. Constant action overcomes cold; being still overcomes heat. Purity and stillness give the correct law to all under heaven.

Jan 23 '12 · Tags: dao de jing, laozi, 老子
Author: Confucius (孔夫子); translated by James Legge

The Master said, Eating coarse rice and drinking water, with bent arm for pillow, we may be merry; but ill-gotten wealth and honours are to me a wandering cloud.

1. 子曰:「述而不作,信而好古,竊比於我老彭。」

The Master said, A teller and not a maker, one that trusts and loves the past; I might liken myself to our old P'eng.

2. 子曰:「默而識之,學而不厭,誨人不倦,何有於我哉?」

The Master said, To think things over in silence, to learn and be always hungry, to teach and never weary; is any of these mine?

3. 子曰:「德之不修,學之不講,聞義不能徒,不善不能改,是吾憂也。」

The Master said, Not making the most of my mind, want of thoroughness in learning, failure to do the right when told it, lack of strength to overcome faults; these are my sorrows.

4. 子之燕居,申申如也,夭夭如也。」

In his free moments the Master was easy and cheerful.

5. 子曰:「甚矣吾衰也!久矣吾不復夢見周公!」

The Master said, How deep is my decay! It is long since I saw the Duke of Chou in a dream.

6. 子曰:「志於道,據於德,依於仁,游於藝。」

The Master said, Keep thy will on the Way, lean on mind, rest in love, move in art.

7. 子曰:「自行束修以上,吾未嘗無誨焉。」

The Master said, From the man that paid in dried meat upwards, I have withheld teaching from no one.

8. 子曰:「不憤不啟,不悱不發。舉一隅不以三隅反,則不復也。」

The Master said, Only to those fumbling do I open, only for those stammering do I find the word. If I lift one corner and the other three are left unturned, I say no more.

9. 子食於有喪者之側,未嘗飽也。子於是日哭,則不歌。

When eating beside a mourner the Master never ate his fill. On days when he had been wailing, he did not sing.

10. 子謂顏淵曰:「用之則行,舍之則藏,惟我與爾有是夫。」子路曰:「子行三軍,則 誰與?」子曰:「暴虎馮河,死而不悔者,吾不與也。必也臨事而懼,好謀而成者也。」

The Master said to Yen Yüan, To go forward when in office and lie quiet when not; only I and thou can do that. Tzu-lu said, If ye had to lead three armies, Sir, whom would ye have with you? No man, said the Master, that would face a tiger bare-fisted, or plunge into a river and die without a qualm; but one, indeed, who, fearing what may come, lays his plans well and carries them through.

11. 子曰:「富而可求也,雖執鞭之士,吾亦為之。如不可求,從吾所好。」

The Master said, If shouldering a whip were a sure road to riches I should turn carter; but since there is no sure road, I tread the path I love.

12. 子之所慎:齊,戰,疾。

The Master gave heed to abstinence, war and sickness.

13. 子在齊聞韶,三月不知肉味,曰:「不圖為樂之至於斯也。」

When he was in Ch'i, for three months after hearing the Shao played, the Master knew not the taste of flesh. I did not suppose, he said, that music could reach such heights.

14. 冉有曰:「夫子為衛君乎?」子貢曰:「諾,吾將問之。」入曰:「伯夷、叔齊何人 也?」曰:「古之賢人也。」曰:「怨乎?」曰:「求仁而得仁,又何怨?」出曰:「夫子不為也。」

Jan Yu said, Is the Master for the lord of Wei? I shall ask him, said Tzu-kung. He went in, and said, What kind of men were Po-yi and Shu-ch'i? Worthy men of yore, said the Master. Did they rue the past? They sought love and found it; what had they to rue? Tzu-kung went out, and said, The Master is not for him.

15. 子曰:「飯疏食,飲水,曲肱而枕之,樂亦在其中矣。不義而富且貴,於我如浮雲。 」

The Master said, Eating coarse rice and drinking water, with bent arm for pillow, we may be merry; but ill-gotten wealth and honours are to me a wandering cloud.

16. 子曰:「加我數年,五十以學易,可以無大過矣。」

The Master said, Given a few more years, making fifty for learning the Yi, I might be freed from gross faults.

17. 子所雅言,詩、書、執禮,皆雅言也。

The Master liked to talk of poetry, history, and the upkeep of courtesy. Of all these he liked to talk.

18. 葉公問孔子於子路,子路不對。子曰:「女奚不曰,其為人也,發憤忘食,樂以忘 憂,不知老之將至云爾。」

The Duke of She asked Tzu-lu about Confucius. Tzu-lu did not answer. The Master said, Why didst thou not say, He is a man that forgets to eat in his eagerness, whose sorrows are forgotten in gladness, who knows not that age draws near?

19. 子曰:「我非生而知之者,好古,敏以求之者也。」

The Master said, I was not born to wisdom: I loved the past, and sought it earnestly there.

20. 子不語怪力亂神。

The Master never talked of goblins, strength, disorder, or spirits.

Jan 22 '12 · Tags: confucian analects, 孔夫子, 論語
Author/Compiler: Tihomir Dimitrov (http://nobelists.net; also see http://scigod.com/index.php/sgj/issue/view/3)


Nobel Prize: The twenty-sixth President of the United States, Theodore Roosevelt, Jr. (1858–1919) was awarded the 1906 Nobel Peace Prize for mediating the end of the Russo-Japanese War and for his contribution to various peace treaties.

Nationality: American

Education: A.B., Harvard University, 1880

Occupation: U.S. President (1901-09), writer, and explorer


1. “Fear God and take your own part! Fear God, in the true sense of the word, means to love God, respect God, honor God; and all of this can only be done by loving our neighbor, treating him justly and mercifully, and in all ways endeavoring to protect him from injustice and cruelty, thus obeying, as far as our human frailty will permit, the great and immutable law of righteousness.” (Theodore Roosevelt, The Theodore Roosevelt Treasury, New York, G. P. Putnam’s Sons, 1953, 322).

2. “If there is any place on earth where earthly distinctions vanish it is in the church, in the presence of God. The nearer the people get to the heart of Christ, the nearer they get to each other, irrespective of earthly conditions.” (Theodore Roosevelt, The Free Citizen, New York, The Macmillan Company, 1956, 31).

3. “A churchless community, a community where men have abandoned and scoffed at or ignored their religious needs, is a community on the rapid down-grade.

On Sunday go to church. Yes – I know all the excuses. I know that one can worship the Creator and dedicate oneself to good living in a grove of trees, or by a running brook, or in one’s own house, just as well as in church. But I also know that as a matter of cold fact the average man does not thus worship or thus dedicate himself.

If he stays away from church he does not spend his time in good works or in lofty meditation. He looks over the colored supplement of the newspaper; he yawns; and he finally seeks relief from the mental vacuity of isolation by going where the combined mental vacuity of many partially relieves the mental vacuity of each particular individual.” (Roosevelt 1956, 26).

4. “I am engaged in one of the greatest moral conflicts of the age – that of colossal lawless corporations against the government. The oppression of lawless wealth, and the purchase of lawmakers by it, have wrecked most of the empires of the past and, if not resisted and defeated, will ruin our Republic. As the executive of this Nation, I am determined that no man or set of men shall defy the law of the land. The rich and powerful must obey the law as well as the poor and feeble – not any better nor any worse, but just the same.

After a week on perplexing problems and in heated contests, it does so rest my soul to come into the House of the Lord and worship, and to sing – and to mean it – the ‘Holy, holy, holy, Lord God Almighty,’ and to know that He is my Father, and takes me up into His life and plans; and to commune personally with Christ. I am sure, I get a wisdom not my own, and a superhuman strength, for fighting the moral evils I am called to confront.” (Roosevelt 1956, 31-32).

5. “Fear God and take your own part! We fear God when we do justice to and demand justice for the men within our own borders. We are false to the teachings of righteousness if we do not do such justice and demand such justice. We must do it to the weak, and we must do it to the strong. We do not fear God if we show mean envy and hatred of those who are better off than we are; and still less do we fear God if we show a base arrogance toward and selfish lack of consideration for those who are less well off.” (Roosevelt 1953, 322).

6. “Christianity after all must largely be the attempt to realize that noble verse of Micah, ‘What more doth the Lord require of thee than to do justly and to love mercy and to walk humbly with thy God?’.

This verse has always been a favorite of mine, because it embodies the Gospel of Works, with the necessary antidote in the last few words to that hard spiritual arrogance which is brought about by mere reliance on the Gospel of Works.” (Roosevelt 1953, 322).

7. “I appeal for a study of the Bible on many different accounts, even aside from its ethical and moral teachings, even aside from the fact that all serious people, all men who think deeply, even among non-Christians, have come to agree that the life of Christ, as set forth in the four Gospels, represents an infinitely higher and purer morality than is preached in any other book of the world.

I make my appeal not only to professing Christians; I make it to every man who seeks after a high and useful life, to every man who seeks the inspiration of religion, or who endeavors to make his life conform to a high ethical standard.” (Roosevelt 1956, 28).

8. “The teachings of the Bible are so interwoven and entwined with our whole civic and social life that it would be literally – I do not mean figuratively, I mean literally – impossible for us to figure to ourselves what that life would be if these teachings were removed. We would lose almost all the standards by which we now judge both public and private morals; all the standards toward which we, with more or less resolution, strive to raise ourselves. Almost every man who has by his life-work added to the sum of human achievement of which the race is proud, of which our people are proud, has based his life-work largely upon the teachings of the Bible.” (Roosevelt 1956, 28).

9. “The church must fit itself for the practical betterment of mankind if it is to attract and retain the fealty of the men best worth holding and using. The church must be a living, breathing, vital force, or it is no real church.” (Roosevelt 1956, 29).

10. “The truths that were true at the foot of Mt. Sinai are true now. The truths that were true when the Golden Rule was promulgated are true now.

No man is a good citizen unless he so acts as to show that he actually uses the Ten Commandments, and translates the Golden Rule into his life conduct.” (Roosevelt 1956, 25).

See also Albert Bushnell Hart and Herbert Ronald Ferleger, Theodore Roosevelt Cyclopedia, New York: Roosevelt Memorial Association, 1941.

Jan 22 '12 · Tags: god, love, nobel peace laureate
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