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About word relations:For a word meaning something like “good” TLS will seek to indicate what antonyms with meanings like “bad” this word explicitly contrasts with in our primary sources. More generally, classical Chinese words in TLS are taken to be defined by their place in a network of systematic semantic Word Relations. So far, we have mainly concentrated on the system of antonyms in classical Chinese. But in addition we have found these systematic WORD RELATIONS relevant and useful, and we have begun to register the places where these systematic relations appear “virulent” in our primary texts.
Object:typical idiomatic object (罪 - 得)
Left Word
Right Word
Text / Ref
Note: Note that this verb phrase gets to be used as short for the nominal 執法之吏, or in the sense of "the legal office, the legal authorities".
Note: ancient teachings typical object of study
Note: The practice of archery is a typical object of ancient Chinese study.
Note: ritual is a typical object of study
Note: the art of walking "properly"
Note: the object of xue is the handling of a boat
Note: object: the art of living?, or verbal: how to live.
Note: standardly 先王之道
Note: the pronouncements of someone are a typical object of study, typically in the sense of swatting them up
Note: the Odes and the Documents are typical objects of 學
Note: follow given precedent
Note: respond to (changing) times
Note: rely on authoritative official documents
Note: Note that 令 are not the object of 執 as in “執法” “be in charge of the law".
Note: 學 is a recognised object of enjoyment
Note: What is hung up in a public place is not any bureaucratic procedure, but an authoritative text that demands public obedience.
涖官 行法 / (禮記1)
君子行法 / 君子行法(孟子14)
行法至堅 / 行法至堅(荀子8)
以父行法 / 以父行法(呂氏春秋19)
行法 / 行法(呂氏春秋23)
不反列 且行法 / 不反列 且行法(韓非子32)
吾自今以來知行法矣 / 吾自今以來知行法矣(韓非子32)
而君猶行法焉 / 而君猶行法焉(韓非子34)
行法曲斷 / 行法曲斷(韓非子53)
而行法者興 / 而行法者興(韓非子54)
行法脩制 / 行法脩制(管子6)
行法脩制 / 行法脩制(管子6)
行法而無私 / 行法而無私(管子15)
行法而無私 / 行法而無私(管子21)
行法而無私 / 行法而無私(管子21)
不知禮義不可以行法也 / 不知禮義不可以行法也(淮南子20)
君子行法 / 君子行法(孟子14)
行法至堅 / 行法至堅(荀子8)
以父行法 / 以父行法(呂氏春秋19)
行法 / 行法(呂氏春秋23)
不反列 且行法 / 不反列 且行法(韓非子32)
吾自今以來知行法矣 / 吾自今以來知行法矣(韓非子32)
而君猶行法焉 / 而君猶行法焉(韓非子34)
行法曲斷 / 行法曲斷(韓非子53)
而行法者興 / 而行法者興(韓非子54)
行法脩制 / 行法脩制(管子6)
行法脩制 / 行法脩制(管子6)
行法而無私 / 行法而無私(管子15)
行法而無私 / 行法而無私(管子21)
行法而無私 / 行法而無私(管子21)
不知禮義不可以行法也 / 不知禮義不可以行法也(淮南子20)
Note: Implementation is typically of the legal procedures of the bureaucracy, and implementing these is not a matter of being anything like a "legalist".
Note: What is implemented is not only the normative legal procedures, it is that philosophy of relying those legal procedures for proper governance.
Note: continue a line of profession
Note: rarer than 好學，and more psychological. 好學 is a constant practice, 說學 focusses on the enjoyment of that practice.
Note: the true philosophy is currently the object of "seeking".
Note: The current this to do with philosophy is to "understand it"
Note: A current thing do with philosophy is to cultivate it.
Note: philosophy is currently accumulatively cultivated
Note: philosophy is currently expounded and explained 申諭
Note: being broadly orientated with respect to philosophies is a current notion
Note: causative transitive use.