Thu, Jan 14, 2027

There are some, of which the produce is barely sufficient to pay the labour, and replace, together with its ordinary profits, the stock employed in working them. They afford some profit to the undertaker of the work, but no rent to the landlord. They can be wrought advantageously by nobody but the landlord, who, being himself the undertaker of the work, gets the ordinary profit of the capital which he employs in it. Many coal mines in Scotland are wrought in this manner, and can be wrought in no other. The landlord will allow nobody else to work them without paying some rent, and nobody can afford to pay any.

Source： https://www.gutenberg.org/ebooks/3300
Book I, Chapter XI, paragraph 444

This is a direct reading: the original and source are kept; commentary will be added later.

信乎朋友有道，不順乎親，不信乎朋友矣；順乎親有道，反諸身不誠，不順乎親矣；誠身有道，不明乎善，不誠乎身矣。「誠者，天之道也；誠之者，人之道也。誠者不勉而中，不思而得，從容中道，聖人也。誠之者，擇善而固執之者也。「博學之，審問之，慎思之，明辨之，篤行之。有弗學，學之弗能弗措也；有弗問，問之弗知弗措也；有弗思，思之弗得弗措也；有弗辨，辨之弗明弗措也；有弗行，行之弗篤弗措也。人一能之，己百之；人十能之，己千之。果能此道矣，雖愚必明，雖柔必強。「自誠明，謂之性。自明誠，謂之教。誠則明矣，明則誠矣。「唯天下至誠，爲能盡其性；

Source： https://zh.wikisource.org/wiki/%E7%A6%AE%E8%A8%98/%E4%B8%AD%E5%BA%B8
第11章

This is a direct reading: the original and source are kept; commentary will be added later.

大夫曰：「余結髮束修年十三，幸得宿衛，給事輦轂之下，以至卿大夫之位，獲祿受賜，六十有餘年矣。車馬衣服之用，妻子仆養之費，量入為出，儉節以居之，奉祿賞賜，一二籌策之，積浸以致富成業。故分土若一，賢者能守之；分財若一，智者能籌之。夫白圭之廢著，子貢之三至千金，豈必賴之民哉？運之六寸，轉之息耗，取之貴賤之間耳！」

Source： https://zh.wikisource.org/wiki/%E9%B9%BD%E9%90%B5%E8%AB%96/%E5%8D%B704
卷4·貧富第十七·第1则

This is a direct reading: the original and source are kept; commentary will be added later.

一曰：凡人君之德行威嚴，非獨能盡賢於人也。曰人君也，故從而貴之，不敢論其德行之高卑，有故爲其殺生急於司命也。富人貧人，使人相畜也；貴人賤人，使人相臣也。人主操此六者以畜其臣，人臣亦望此六者以事其君。君臣之會，六者謂之謀。六者在臣期年，臣不忠，君不能奪。在子期年，子不孝，父不能奪。故《春秋》之記，臣有弒其君，子有弒其父者。得此六者，而君父不智也。六者在臣，則主蔽矣。主蔽者，失其令也。故曰：令入而不出謂之蔽，令出而不入謂之壅，令出而不行謂之牽，令入而不至謂之瑕。牽瑕蔽壅之事君者，非敢杜其門而守其戶也，爲令之有所不行也。此其所以然者，由賢人不至，而忠臣不用也。故人主不可以不慎其令。令者，人主之大寶也。一曰：賢人不至謂之蔽，忠臣不用謂之塞，令而不行謂之障，禁而不止謂之逆。蔽塞障逆之君者，不敢杜其門而守其戶也，爲賢者之不至，令之不行也。

Source： https://zh.wikisource.org/wiki/%E7%AE%A1%E5%AD%90/%E7%AC%AC16%E7%AF%87%E6%B3%95%E6%B3%95
第16篇法法·第10则

This is a direct reading: the original and source are kept; commentary will be added later.

There is also the great fear of being thought a fool. So many men are afraid of being considered fools. I grant that public opinion is a powerful police influence for those who need it. Perhaps it is true that the majority of men need the restraint of public opinion. Public opinion may keep a man better than he would otherwise be--if not better morally, at least better as far as his social desirability is concerned. But it is not a bad thing to be a fool for righteousness' sake. The best of it is that such fools usually live long enough to prove that they were not fools--or the work they have begun lives long enough to prove they were not foolish.

Source： https://www.gutenberg.org/ebooks/7213
Chapter II, excerpt 28

This is a direct reading: the original and source are kept; commentary will be added later.