中国选段

p93: Thus in ancient China the calendar seems to have possessed a ritual significance no less than among the Maya. The Emperor, the Son of Heaven, was the lord of the sacred calendar, and the whole state culture was based on the idea of the ritual co-ordination of the social order with the cosmic order as manifested in the way of heaven. Even the sacred palace—the Ming T ’ang—was arranged in accordance with this idea, as the House of the Calendar, and the Emperor moved from chamber to chamber according to the month of the year, changing his dress, his food, his ornaments, and even his music so as to harmonize with the changes of the seasons. In India, on the other hand, the emphasis of the ritual was placed on the sacrifice, and there the cosmic order was conceived as bound up with and actually dependent upon the sacrificial ritual.
因此，在古代中国，历法所具有的仪式性意义似乎不亚于玛雅。作为天子的皇帝是神圣历法的主人，整个国家的文化都建立在社会秩序与天道所体现的宇宙秩序的仪式性协调的理念之上。即使是神圣的宫殿—明堂—也是按照这种思想安排的，作为日历之家，皇帝根据一年中的月份从一个房间搬到另一个房间，改变他的衣服、食物、装饰品，甚至他的音乐，以便与季节的变化相协调。另一方面，在印度，仪式的重点放在了祭祀上，在那里，宇宙秩序被认为是与祭祀仪式联系在一起的，而且实际上依赖于祭祀仪式。
p100: Thus the ancient conception of a sacred ritual order was everywhere the starting point from which the new religious development proceeded. The connection is to be seen most clearly, perhaps, in the case of China, where the older type of culture had survived with less breach of continuity than elsewhere. Here the new moral teaching of Confucius was essentially connected with the old idea of a ritual order. Its importance in his eyes consisted not in the ethical ideals themselves, but in their application to the traditional rites. Indeed, the Rites have the same importance for Confucianism that the Law possesses for Judaism.
因此，古代的神圣仪式秩序概念在任何地方都是新宗教发展的出发点。这种联系也许在中国最为明显，因为在那里，旧的文化类型比其他地方的文化类型更容易延续下去。在这里，孔子的新道德教育与古老的礼仪秩序理念有着本质上的联系。在他眼里，其重要性不在于道德理想本身，而在于它们对传统仪式的应用。事实上，"礼 "对儒家的重要性与法律对犹太教的重要性相同。
p109: It was only in India that this extreme stage of nihilism was reached, in which the very existence of the human soul and of the Absolute itself was abolished, but elsewhere we find the same tendency to turn away from human life and the external order of the world in search of a transcendent principle. Even in China, the ethical positivism of Confucius did not reign unchallenged. Just as in India the principle of the ritual order—the Brahman—was transformed by the writers of the Upanishads into the metaphysical concept of pure being, so, too, in China there existed a school which interpreted the Tao, the universal order of the archaic culture, not like the Confucians as the principle of moral and social order, but in a mystical and transcendental sense. They believed that there existed behind the visible ever changing movement of the universe, a higher spiritual principle, which, itself unchanging, is the source of change; itself beyond existence, is the source of all that exists.
只有在印度才达到了虚无主义的极端阶段，在那里，人类灵魂和绝对本身的存在被取消了，但在其他地方，我们发现了同样的趋势，即远离人类生活和世界的外部秩序，寻找一个超然的原则。即使在中国，孔子的伦理实证主义也不是不受质疑的。正如在印度，仪式秩序的原则--婆罗门--被奥义书的作者转化为纯粹存在的形而上学概念一样，在中国也存在着一个解释 "道 "的学派，即古代文化的普遍秩序，它不像儒家那样是道德和社会秩序的原则，而是在一种神秘和超验的意义上。他们认为，在可见的不断变化的宇宙运动背后，存在着一个更高的精神原则，它本身是不变的，是变化的来源；它本身是超越存在的，是一切存在的来源。