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James Legge (1815–1897)

Författare till I Ching, Book of Changes

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Foto taget av: Engraving from the portrait by J.E. Christie.


Verk av James Legge

I Ching, Book of Changes (1964) — Översättare — 624 exemplar
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Texts of Taoism (Volume 2) (1962) 137 exemplar
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I Ching 1 exemplar

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Allmänna fakta

Vedertaget namn
Legge, James
Oxford, Oxfordshire, England, UK (Wolvercote Cemetery)
Huntly, Aberdeenshire, United Kingdom
Aberdeen, United Kingdom
Hong Kong, China
Oxford, Oxfordshire, England, UK
Aberdeen Grammar School
Kings College, Aberdeen
Highbury Theological College, London
author (visa alla 7)
Morison, Mary Isabella (1816-1852) (1st Wife)
Willetts, Hannah Mary (2nd Wife)
Kort biografi
James Legge was born at Huntly, Aberdeenshire, and educated at Aberdeen Grammar School and then Kings College, Aberdeen. After studying at the Highbury Theological College, London, he went in 1839 as a missionary to China, but remained at Malacca three years, in charge of the Anglo-Chinese College there. The College was subsequently moved to Hong Kong, where Legge lived for nearly thirty years. A Chinese Christian, Keuh Agong accompanied Legge when he moved in 1844. He returned home to Huntly, Aberdeenshire, in 1846-7, taking with him three Chinese students. Legge and the students were received by Queen Victoria before his return to Hong Kong.Legge married twice, first to Mary Isabella Morison (1816-1852) and after she died to a widow, Hannah Mary Willetts (d 1881, née Johnstone). Believing in the necessity of missionaries being able to comprehend the ideas and culture of the Chinese, he began in 1841 a translation in many volumes of the Chinese classics, a monumental task executed and completed a few years before his death. During his residence in Hong Kong, he translated Chinese classic literature into English with the help of Wang Tao. He was the headmaster at Ying Wa College in Hong Kong in between 1839 and 1867, and Pastor of the Union Church there from 1844 to 1867.In 1867, Legge returned to Dollar in Clackmannanshire, Scotland, where he invited Wang Tao to join him, and received his LLD from the University of Aberdeen in 1870. While in Scotland, he also revisited his native burgh, Huntly, accompanied by Dr Wang Tao. He then returned to Hong Kong as pastor at Union Church from 1870 to 1873. He took a long trip to North China, beginning April 2, 1873 in Shanghai, arrived at Tianjin by boat, then travelled by mule cart and arrived at Peking on April 16,1873, where he stayed at the London Missionary Society head quarters. He visited the Great Wall, Ming Tombs and the Temple of Heaven, where he felt compelled to take off his shoes with holy awe. He left Peking, accompanied by Joseph Edkins and headed for Shandong Qufu by mule carts to visit Jinan, Taishan, where they ascended the sacred Mount Tai, carried by four men on chairs. Leaving Mount Tai on May 15, they visited Confucius Temple and the Forest of Confucious at Qufu, where he climbed to the top of the Confucius burial mound. James Legge returned to Shanghai by way of the Grand Canal, and returned to England via Japan and the USA in 1873.[1] In 1875 he was named Fellow of Corpus Christi College, Oxford and in 1876 assumed the new Chair of Chinese Language and Literature at Oxford, where he attracted few students to his lectures but worked hard for some 20 years in his study at 3 Keble Terrace, over his translations of the Chinese classics. According to an anonymous contemporary obituary in the Pall Mall Gazette, Legge was in his study every morning at three o'clock, winter and summer, having retired to bed at ten. When he got up in the morning the first thing he did was to make himself a cup of tea over a spirit-lamp. Then he worked away at his translations while all the household slept.In addition to his other work Legge wrote The Life and Teaching of Confucius (1867); The Life and Teaching of Mencius (1875); The Religions of China (1880); and other books on Chinese literature and religion.Legge was given an honorary MA, University of Oxford, and LLD, University of Edinburgh, 1884. Legge died at Oxford in 1897 and is buried in Wolvercote Cemetery. Many of his manuscripts and letters are archived at the School of Oriental and African Studies.
(This article incorporates text from the Encyclopædia Britannica, Eleventh Edition, a publication now in the public domain.)



One of the most important books in the history of Oriental culture is the I Ching, or as it is usually called in English, the Book of Changes. Its basic text seems to have been prepared before 1,000 B.C., in the last days of the Shang Dynasty and the first part of the Chou Dynasty. It was one of the Five Classics edited by Confucius, who is reported to have wished he had fifty more years of life to study it. Since the time of Confucius it has never lost its enormous significance; it has been used by Confucianists and Taoists alike, by learned literary scholars and street shamans, by the official state cult and by private individuals. Basically, the I Ching is a manual of divination, founded upon what modern scholars like Wolfgang Pauli, the Nobel Laureate physicist and C.G. Jung, the psychoanalyst, have called the synchronistic concept of the universe. This means that all things happening at a certain time have certain characteristics features which can be isolated, so that in addition to vertical causalty, one may also have horizontal linkages. According to tradition, King Wan and his son the Duke of Chou spent their lives analyzing the results of divination in terms of interacting polar forces and six-variables hexagrams, correlating an observed body of events with predictions. Whether this account is true or not, the I Ching still retains its pimacy in Chinese thought. Apart from its enormous value in Oriental studies, the I Ching is very important in the history of religions, history of philosophy, and even in certain aspects of modern Western thought. It is one of the very few divination manuals that have survived into modern times, and it is typologically interesting as perhaps the most developed, most elaborate system that is known in detail. In philosophy, it marks a stage in the development of human thought, while the I Ching has recently become a very important in the understanding of certain cultural developments in the Western world. This present work is the standart English translation by the great Sinologist James Legge, prepared for the Sacred Books of the East series. It contains the basic text attribued to King Wan and the Duke of Chou, the ten appendices usually attributed to Confucius, a profound introduction by Legge, and exhaustive footnotes explaining the text for a Western reader. Unabridged republication of the second, 1899, edition, originally published as Volume XVI of the Sacred Books of the East. Six plates. xxi 448 pp. 5 3/8 x 8 1/2. Contents Preface Chapter I The Yi King from the twelfth century B.C. to the commencement of the Christian Era There was a Yi in the time of Confucius. The Yi is now made up of the text which Confucius saw, and the Appendixes ascribed to him. The Yi escaped the fires of Xhin. The Yi before Confucious, and when it was made: mentioned in the Official Book of Kau; in the Xi Khwan; testimony of the Appendixes. Not the most ancient of the Chinese books. The text much older than the Appendixes. Labours of native scholars on the Yi imperfectly described. Erroneous account of the labours of sinologists. Chapter II The subject-matter of the Text. The lineal figures and the explanation of them The Yi consists of essays based on lineal figures. Origin of the lineal figures. Who first multiplied them to sixty-four? Why they were not continued after sixty-four. The form of the River Map. State of the cuntry in thetime of king Wan. Wan in prison occupied with the lineal figures. The seventh hexagram. Chapter III The Appendixes Subjects of the chapter. Number and nature of the Appendixes. Their authorship. No superscription of Confucius on any of them. The third and fourth evidentliy not from him. Bearing of this conclusion on the others. The first Appendix. Fu-hsi's trigrams. King Wan's. The name Kwei-shan. The second Appendix. The Great Sybolisim. The third Appendix. Harmony between the lines of the figures ever changing, and the changes in external phenomena. Divination; ancient, and its object. Formation of the lineal figures by the divining stalks. The names Yin and Yang. The name Kwei-shan. Shan alone. The fourth Appendix. The fifth. First paragaph. Myghology of the Yi. Operation of God in nature throughout the year. Concluding paragraphs. The sixth Appendix. The seventh. Plates I, II, III exhibiting the hexagrams and trigrams.… (mer)
AikiBib | 3 andra recensioner | May 31, 2022 |
The Chinese concept of “wu-wei,” “effortless action,” brings to mind the words of Christ to the Pharisee Saul on the road to Damascus, “Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads” (Acts 26:14). Unlike Saul "kicking against the goads," "wu-wei" is more akin to the words in Proverbs 3:5-6: "Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge Him, and He will make plain your paths." Perhaps, if we are living like that, we will also be following the Tao, “the Way,” whom some believe to be Christ, Who calls Himself the Way.… (mer)
sagocreno | Sep 4, 2021 |
good breakdown of the palimpsestual nature of the text, but he does little to historically situate the layers, and the book is rendered difficult to use by the haphazard and unnecessarily disjointed organization of the various texts, commentaries, footnotes, etc.
sashame | 3 andra recensioner | Aug 23, 2020 |



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