{"id":"laozi-002-0001","work":"laozi","chapter":"laozi-002","chapterTitle":"第二章","chapterNumber":2,"ordinal":1,"text":"天下皆知美之為美，斯惡已。皆知善之為善，斯不善已。故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。是以聖人處無為之事，行不言之教。","source":{"repository":"https://github.com/kanripo/KR5c0057","commit":"8f585085ff4ef2580eeb0f4376a763a62bcc7a95","file":"KR5c0057_002.txt","lineStart":14,"lineEnd":25,"fileSha256":"6e49b493568945b1a148132ec30df9173a376021d762ab136ceaa6dd153fc675","edition":"tls","sourceLabels":["LAO 2.1; tr. D.C. Lau 19i2: 5; here tr. Karlgren 1975"],"sourceUrl":"https://github.com/kanripo/KR5c0057/blob/8f585085ff4ef2580eeb0f4376a763a62bcc7a95/KR5c0057_002.txt#L14-L25","rawUrl":"/data/classical-0.12.0/sources/KR5c0057/KR5c0057_002.txt","author":"Traditionally attributed to Laozi; composition and textual history are debated.","contributor":"Kanseki Repository (Kanripo) contributors; upstream base-edition labels retained in each original file.","license":"CC BY-SA 4.0","licenseUrl":"https://creativecommons.org/licenses/by-sa/4.0/"},"route":"/classical/passage/laozi-002-0001/","notes":[{"id":"r062","passage":"laozi-002-0001","quote":"天下皆知美之為美","focus":"之","start":0,"end":8,"focusStart":5,"topics":["zhi-clause","wei"],"translation":"Everyone under heaven recognizes beauty as beauty.","note":"之 links 美 with the predication 為美 inside the object of 知. The following parallel on 善 helps expose this structure. How recognition relates to the emergence of opposites is a philosophical question beyond this syntactic note.","question":"What larger verb takes the embedded expression as its object?","answer":"知.","attribution":{"author":"zimai · AI-assisted editorial notes","status":"Editorial pilot · not independently reviewed","license":"CC BY-SA 4.0","licenseUrl":"https://creativecommons.org/licenses/by-sa/4.0/","revision":"0.12.0"}}],"previous":"laozi-001-0001","next":"laozi-002-0002","nearby":[{"id":"laozi-002-0001","ordinal":1,"text":"天下皆知美之為美，斯惡已。皆知善之為善，斯不善已。故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。是以聖人處無為之事，行不言之教。","annotated":true},{"id":"laozi-002-0002","ordinal":2,"text":"萬物作焉而不辭。生而不有，為而弗恃，功成而弗居，夫唯弗居，是以不去。","annotated":false}],"related":[{"id":"lunyu-001-0013","workTitle":"論語","text":"禮之用，和為貴","reason":"Distinguish doing, being, and acting for"},{"id":"lunyu-001-0018","workTitle":"論語","text":"不患人之不己知","reason":"Put a clause inside a larger sentence"},{"id":"lunyu-002-0001","workTitle":"論語","text":"為政以德","reason":"Distinguish doing, being, and acting for"},{"id":"lunyu-002-0012","workTitle":"論語","text":"溫故而知新，可以為師矣","reason":"Distinguish doing, being, and acting for"}],"knowledge":[],"connections":[],"phraseConnections":[{"phrase":"天下皆知","id":"zhuangzi-010-0026","route":"/classical/passage/zhuangzi-010-0026/","workTitle":"莊子","chapterTitle":"胠篋第十","text":"故天下每每大亂，罪在於好知。故天下皆知求其所不知而莫知求其所已知者，皆知非其所不善而莫知非其所已善者，是以大亂。故上悖日月","cross":true,"frequency":2},{"phrase":"行不言之","id":"zhuangzi-022-0007","route":"/classical/passage/zhuangzi-022-0007/","workTitle":"莊子","chapterTitle":"知北遊第二十二","text":"不近也。夫知者不言，言者不知，故聖人行不言之教。道不可致，德不可至。仁可為也，義可虧也，禮相偽也。","cross":true,"frequency":2},{"phrase":"不言之教","id":"zhuangzi-005-0002","route":"/classical/passage/zhuangzi-005-0002/","workTitle":"莊子","chapterTitle":"德充符第五","text":"固有不言之教，无形而心成者邪？是何人也？」仲尼曰：「夫子，聖人也，丘也直後而未往耳。丘將以為師，","cross":true,"frequency":4}],"studyRecord":{"route":"/classical/passage/laozi-002-0001/","text":"天下皆知美之為美，斯惡已。皆知善之為善，斯不善已。故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。是以聖人處無為之事，行不言之教。","kind":"passage","script":"Hant","definitions":["天下皆知美之為美 — Everyone under heaven recognizes beauty as beauty."],"mandarin":"","cantonese":[],"characters":[],"edition":"老子 · 第二章 · 1","dataset":"Kanseki Repository · KR5c0057","license":"CC BY-SA 4.0","licenseUrl":"https://creativecommons.org/licenses/by-sa/4.0/","sourceUrl":"https://github.com/kanripo/KR5c0057/blob/8f585085ff4ef2580eeb0f4376a763a62bcc7a95/KR5c0057_002.txt#L14-L25","source":{"line":14,"recordSha256":"2436acdafa2406d7540b07550b3daac9b4afc282279a7e95aac8b8486faf1580"},"classical":{"author":"Traditionally attributed to Laozi; composition and textual history are debated.","contributor":"Kanseki Repository (Kanripo) contributors; upstream base-edition labels retained in each original file.","source":{"repository":"https://github.com/kanripo/KR5c0057","commit":"8f585085ff4ef2580eeb0f4376a763a62bcc7a95","file":"KR5c0057_002.txt","lineStart":14,"lineEnd":25,"fileSha256":"6e49b493568945b1a148132ec30df9173a376021d762ab136ceaa6dd153fc675","edition":"tls","sourceLabels":["LAO 2.1; tr. D.C. Lau 19i2: 5; here tr. Karlgren 1975"],"sourceUrl":"https://github.com/kanripo/KR5c0057/blob/8f585085ff4ef2580eeb0f4376a763a62bcc7a95/KR5c0057_002.txt#L14-L25","rawUrl":"/data/classical-0.12.0/sources/KR5c0057/KR5c0057_002.txt","author":"Traditionally attributed to Laozi; composition and textual history are debated.","contributor":"Kanseki Repository (Kanripo) contributors; upstream base-edition labels retained in each original file.","license":"CC BY-SA 4.0","licenseUrl":"https://creativecommons.org/licenses/by-sa/4.0/"},"notes":[{"id":"r062","passage":"laozi-002-0001","quote":"天下皆知美之為美","focus":"之","start":0,"end":8,"focusStart":5,"topics":["zhi-clause","wei"],"translation":"Everyone under heaven recognizes beauty as beauty.","note":"之 links 美 with the predication 為美 inside the object of 知. The following parallel on 善 helps expose this structure. How recognition relates to the emergence of opposites is a philosophical question beyond this syntactic note.","question":"What larger verb takes the embedded expression as its object?","answer":"知.","attribution":{"author":"zimai · AI-assisted editorial notes","status":"Editorial pilot · not independently reviewed","license":"CC BY-SA 4.0","licenseUrl":"https://creativecommons.org/licenses/by-sa/4.0/","revision":"0.12.0"}}],"editorial":{"author":"zimai · AI-assisted editorial notes","status":"Editorial pilot · not independently reviewed","license":"CC BY-SA 4.0","licenseUrl":"https://creativecommons.org/licenses/by-sa/4.0/","revision":"0.12.0"},"interpretationScope":"English is provided only for the quoted teaching excerpt; source passage remains unchanged."}}}