Source: Wikipedia. Pages: 66. Chapters: Confucius, Shangdi, Veneration of the dead, Yuelu Academy, I Ching, Tian, Family tree of Confucius in the main line of descent, Jing zuo, Wani, Neo-Confucianism, Filial piety, The Confucian Academy, Hayashi Razan, Ren, Praying for Power: Buddhism and the Formation of Gentry Society in Late-Ming China, Rectification of names, Hayashi Akira, Ogyu Sorai, Rong Qiqi, Hayashi Gaho, Death anniversary, New Confucianism, Liang Shuming, Academies, Tu Wei-ming, Heup Young Kim, Old Texts, Mount Ni, Toju Nakae, Nguy¿n Khuy¿n, Tomb of Min Ziqian, Han learning, White Deer Grotto Academy, Hanlin Academy, Confucianism in Indonesia, Guozijian, Mitogaku, Junzi, Taixue, Imperial Academy of Hu¿, Confucian view of marriage, Li Tang, Tongqi, Confucius Genealogy Compilation Committee, Dai Nihonshi, Heaven worship, Ma Rong, Donglin Academy, Confucian art, Ten Crimes of Qin, Culai Academy, Dongpo Academy. Excerpt: De (Chinese: , pinyin: dé, Wade-Giles: te) is a key concept in Chinese philosophy, usually translated "inherent character, inner power, integrity" in Taoism, "moral character, virtue, morality" in Confucianism and other contexts, and "quality, virtue" (guna) or "merit, virtuous deeds" (punya) in Chinese Buddhism. Chinese de ¿ is an ancient and linguistically complex word. The following analyzes it in terms of semantics, graphics, and etymology. The Hanyu Da Zidian, defines twenty meanings for de ¿, translatable as This dictionary provides early usage examples, and all of these de meanings occur in Han or pre-Han Chinese classic texts, except for number 17 (de abbreviating Deutschland). Translating de into English is problematic and controversial. Arthur Waley believed that de was better translated "power" than "virtue", and explained with a "bank of fortune" metaphor. It is usually translated 'virtue', and this often seems to work quite well, though where the word occurs in early, pre-moralistic texts such a translation is in reality quite false. But if we study the usage of the word carefully we find that de can be bad as well as good. What is a 'bad virtue'? Clearly 'virtue' is not a satisfactory equivalent. Indeed on examining the history of the word we find that it means something much more like the Indian karma, save that the fruits of te are generally manifested here and now, whereas karma is bound up with a theory of transmigration, and its effects are usually not seen in this life, but in a subsequent incarnation. Te is anything that happens to one or that one does of a kind indicating that, as a consequence, one is going to meet with good or bad luck. It means, so to speak, the stock of credit (or the deficit) that at any given moment a man has at the bank of fortune. Such a stock is of course built up partly by the correct carrying out of ritual, but primarily by securing favourable omens, for unless the omens are favourable, no rite can be carried out at