I do not know about that
I don't follow the basis of inference from action to judgement in the system. It's at least seemingly acting like a non-monotonic system from 1.11 as reiterated in 4.20, from 4.6, 3.17, 3.11 and 3.8 but also we are withholding judgement, denying inference from action as though the non-monotonic evaluator is aware of its own inferential non-monotonicity? How does this work?
Standing in his proper place at court with his sash tied, Zihua could beemployed to converse with guests and visitors, but I do not know whether or nothe is Good.
I don't follow
d follow their lead dili-gently without resentment
This seems inconsistent with 4.10, Why wouldn't your duties to the good/ "be on the side of the right" supervene on filial duties. Clearly the good on account of its categorical binding should have priority. Filial duties are only bound hypothetically right?
have never failed to obtain an audience with the gentlemen who havepassed this way.” Kongzi’s followers thereupon presented him.
I am unsure what purpose this vignette serves?
Someone asked for an explanation of the di sacri$ce.32 !e Master said, “I donot understand it. One who understood it could handle the world as if he had itright here,” and he pointed to the palm of his hand.
I can't seem to follow the inference. Is it just that Honouring the earliest known ancestor of the dynasty is honouring the person who received the Mandate of Heaven for the lineage? So the Honouring of them requires one to reflect on their own Mandate and its alignment with the will of Heaven? So in this reflection you are in closer contact with Heaven and/or Virtue?
Logic: Is this supposed to be an enthymeme?
Later ritual texts describethe “eight rows of dancers” as a ritual prerogative of the emperor;
From the last 4 lines of the Pg3 in the introduction, Rituals mark Virtue, so a shift in ritual, I imagine, marks a shift in presentation of Virtue. However, under our Moral and Ritual monism this should not be possible right? Also, 2.2 is explicit so why would ritual be permitted to change?
ey have eight rows of dancers performing intheir courtyard. If they can condone this
Wait, what's wrong with dancers? This does not sound like misogyny/purity culture stuffm so what's the issue with having dancers?
think without learning,
I am confused, what is the axis that differentiates thinking from learning? I would have thought that $$\forall x$$, $$Learnable(x) \implies Thinkable(x)$$ ?
1st. day of August of this present year 1818, and having formed a board, proceeded on that day to the discharge of the duties assigned to them by the act of the legislature intituled an “act appropriating part of the revenue of the literary fund and for other purposes” and having continued their proceedings by adjournment from day to day to Tuesday the 4th: day of August, have agreed to a report on the several matters with which they were charged, which report they now respectfully address and submit to the legislature of the state.
What catches my eye most of all with this is the brevity of time they were given. This is four days' worth of work to design the primary university for the state. That means four days to determine which location(s) to go with, design the curriculum, determine the basic emphases of the university, determine the layout and basic design, figure out priority for construction, hiring, and the like, and, last but far from least, troubleshooting these basic ideas for a university!
Does this work like I want it to?
For those members of my classes for whom such descriptions became a serious objective, their initial focus was on their interactions with their own children; subsequently, they gave attention to communicative situations in their classrooms and the textile mills.
Again- an explicit desire of community members to examine at their parent-child interactions. It surprises me how much of this work originated in community members' queries and dissatisfaction with the extant categories of language research. (but then again- should it really surprise me?)