{"id":"laozi-038-0001","work":"laozi","chapter":"laozi-038","chapterTitle":"第三十八章","chapterNumber":38,"ordinal":1,"text":"上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為，上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。","source":{"repository":"https://github.com/kanripo/KR5c0057","commit":"8f585085ff4ef2580eeb0f4376a763a62bcc7a95","file":"KR5c0057_038.txt","lineStart":14,"lineEnd":26,"fileSha256":"d7cb28db7b9a0ffa47c8f5fa7e496d967879162ea19b40fa291d7d581030e34e","edition":"tls","sourceLabels":["LAO 38.1; tr. D.C. Lau 19i2: 57; here tr. Karlgren 1975"],"sourceUrl":"https://github.com/kanripo/KR5c0057/blob/8f585085ff4ef2580eeb0f4376a763a62bcc7a95/KR5c0057_038.txt#L14-L26","rawUrl":"/data/classical-0.12.0/sources/KR5c0057/KR5c0057_038.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-038-0001/","notes":[{"id":"r161","passage":"laozi-038-0001","quote":"上德不德，是以有德","focus":"是以","start":0,"end":9,"focusStart":5,"topics":["gu","negation"],"translation":"The highest virtue does not assert itself as virtue; for this reason it has virtue.","note":"The compressed repetition of 德 invites several readings, and the rendering makes one interpretive choice explicit. 是以 points back to the preceding paradox as a reason. Compare Hanfeizi's explicit quotation and commentary instead of assuming that its explanation exhausts this passage's possibilities.","question":"What does 是以 connect?","answer":"The first statement about not enacting or asserting 德 to the resulting claim of having 德.","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-037-0001","next":"laozi-038-0002","nearby":[{"id":"laozi-038-0001","ordinal":1,"text":"上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為，上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。","annotated":true},{"id":"laozi-038-0002","ordinal":2,"text":"故失道。失道矣而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者、忠信之薄，而亂之首也，前識者、道之華，而愚之始也。","annotated":false},{"id":"laozi-038-0003","ordinal":3,"text":"是以大丈夫處其厚不居其薄；處其實，不居其華。故去彼取此。","annotated":false}],"related":[{"id":"lunyu-001-0002","workTitle":"論語","text":"未之有也","reason":"Keep different negatives apart"},{"id":"lunyu-001-0018","workTitle":"論語","text":"不患人之不己知","reason":"Keep different negatives apart"},{"id":"lunyu-002-0010","workTitle":"論語","text":"回也不愚","reason":"Keep different negatives apart"},{"id":"lunyu-002-0013","workTitle":"論語","text":"君子不器","reason":"Keep different negatives apart"}],"knowledge":[],"connections":[{"id":"de-is-not-one-gloss","title":"德 as an administrative handle and as virtue","label":"Different contextual senses","reason":"Hanfeizi 7 explicitly defines 德 through rewards. Laozi 38 uses repeated 德 in a paradox about superior virtue. Displaying these together makes the need for passage-specific senses visible; the graph alone cannot choose an English gloss."},{"id":"hanfeizi-quotes-laozi-38","title":"A quotation and its interpretive setting","label":"Explicit textual citation","reason":"Hanfeizi introduces this wording with 故曰; the same wording appears in the pinned Laozi 38. That explicit framing supports a textual connection. Read the surrounding commentary to see what Hanfeizi makes of it; the match does not establish the whole history or direction of transmission of these witnesses."}],"phraseConnections":[{"phrase":"是以有德","id":"hanfeizi-020-0004","route":"/classical/passage/hanfeizi-020-0004/","workTitle":"韓非子","chapterTitle":"解老第二十","text":"無德，不德則有德。故曰：「上德不德，是以有德。」","cross":true,"frequency":2},{"phrase":"上德無為","id":"hanfeizi-020-0007","route":"/classical/passage/hanfeizi-020-0007/","workTitle":"韓非子","chapterTitle":"解老第二十","text":"虛，則德盛；德盛之謂上德。故曰：「上德無為而無不為也。」","cross":true,"frequency":2},{"phrase":"而無以為","id":"hanfeizi-020-0008","route":"/classical/passage/hanfeizi-020-0008/","workTitle":"韓非子","chapterTitle":"解老第二十","text":"能已也，非求其報也。故曰：「上仁為之而無以為也。」","cross":true,"frequency":2}],"studyRecord":{"route":"/classical/passage/laozi-038-0001/","text":"上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為，上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。","kind":"passage","script":"Hant","definitions":["上德不德，是以有德 — The highest virtue does not assert itself as virtue; for this reason it has virtue."],"mandarin":"","cantonese":[],"characters":[],"edition":"老子 · 第三十八章 · 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_038.txt#L14-L26","source":{"line":14,"recordSha256":"fbb2e1c3c4b5725329fb524b057efa322d04540287e9930f084ecc7e210e6a3a"},"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_038.txt","lineStart":14,"lineEnd":26,"fileSha256":"d7cb28db7b9a0ffa47c8f5fa7e496d967879162ea19b40fa291d7d581030e34e","edition":"tls","sourceLabels":["LAO 38.1; tr. D.C. Lau 19i2: 57; here tr. Karlgren 1975"],"sourceUrl":"https://github.com/kanripo/KR5c0057/blob/8f585085ff4ef2580eeb0f4376a763a62bcc7a95/KR5c0057_038.txt#L14-L26","rawUrl":"/data/classical-0.12.0/sources/KR5c0057/KR5c0057_038.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":"r161","passage":"laozi-038-0001","quote":"上德不德，是以有德","focus":"是以","start":0,"end":9,"focusStart":5,"topics":["gu","negation"],"translation":"The highest virtue does not assert itself as virtue; for this reason it has virtue.","note":"The compressed repetition of 德 invites several readings, and the rendering makes one interpretive choice explicit. 是以 points back to the preceding paradox as a reason. Compare Hanfeizi's explicit quotation and commentary instead of assuming that its explanation exhausts this passage's possibilities.","question":"What does 是以 connect?","answer":"The first statement about not enacting or asserting 德 to the resulting claim of having 德.","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."}}}