The Annotated Analects of Confucius
The Annotated Analects of Confucius (试发表)
- 作者:
- 高博
- 分类:
- 非文学 译作
- 作品描述:
- Plain English with non-Plain Insights
2010-10-03 00:10:14
余自幼好读书,童年幸得家门书香,得以博览群书。然幼年心智,到底不得求甚解。只诵得古训,渐见世间凡事、人心不古,求新异者得其腾达,守古训者反遭贬谪。少年弱冠,习从西学。西学格物讲求理法,无论人情。求学有专长,非求仁义礼数。一时行得,便觉自满;一时失利,心有怅怅。而今世界,西学之道通行,国学之途坎坷。余已获西式教育之工程学位,又何以作不时之论,重提四书要义?而今...
(2回应)
余自幼好读书,童年幸得家门书香,得以博览群书。然幼年心智,到底不得求甚解。只诵得古训,渐见世间凡事、人心不古,求新异者得其腾达,守古训者反遭贬谪。少年弱冠,习从西学。西学格物讲求理法,无论人情。求学有专长,非求仁义礼数。一时行得,便觉自满;一时失利,心有怅怅。而今世界,西学之道通行,国学之途坎坷。余已获西式教育之工程学位,又何以作不时之论,重提四书要义?而今文史专科人才济济,独缺一家之言哉?
古语有云,半部《论语》治天下。中国之天下,亡有国界。而天下大局,起于修身。唯有人之为仁人,方得齐家、治国、平天下。总是从心怀恻隐伊始,以敬为先、以礼相待。不求分割精研,但求顺其本心。若得见用,当仁不让;若非知之,退而自得。余观今之中国求学,但发诸利心。教授以后生为生利工具,后生以教授为文凭绊石。天赋异廪者,恃才在身,待人倨傲。有一发本事,恐人不知者众矣。通西方之学,又悟国学之道者,吾未之见也。某虽不才,愿躬身为作,求一家之言透网路之便,达于诸学。
《论语》一书,言简已极。圣人纶音,到底今日不灭。余以为,各代国人自当有各代译本,以为是时国本。而余之发端,则意在播之于国际。是故,余将试以各章句为源,辟其冷义,译为当代英文。并敢发自家研究心得,亦以英文书之。余之大义,则在于使非本国人亦知当代中国之自古行事逻辑,以便国际交流。日本之武士道,亦受益本书良多。新渡户稻造阐《武士道》弘扬大和精神。而我巍巍中华两千余年前,精神奠基即告完成。只在今世,未有人再发新论乎?有之,请自余始。
是为自序,时丙戌年甲午月己丑日。
2010-10-03 00:12:16
1: 1 学而时习之章
Original Text
子曰:“学而时习之,不亦说乎?有朋自远方来,不亦乐乎?人不知而不愠,不亦君子乎?”
Translation for Reference
Confucius said, "One studies and often takes reviews, isn't it a source of delight? One has men from the same line visiting from afar, isn't it an origin of happiness? One is unknown and stays without ...
(1回应)
1: 1 学而时习之章
Original Text
子曰:“学而时习之,不亦说乎?有朋自远方来,不亦乐乎?人不知而不愠,不亦君子乎?”
Translation for Reference
Confucius said, "One studies and often takes reviews, isn't it a source of delight? One has men from the same line visiting from afar, isn't it an origin of happiness? One is unknown and stays without frustration, isn't it an expectation of the noble?"
1: 2 其为人也孝弟章
Original Text
有子曰:“其为人也孝弟,而好犯上者,鲜矣。不好犯上,而好作乱,未之有也。君子务本,本立而道生。孝弟也者,其为仁之本与?”
Translation for Reference
Yu-Tze said, "If one has filial piety and esteem toward his siblings, then very rarely will he be in favor of rebellion. If one is not in favor of rebellion, then never will he rise in revolt. The noble pays attention to the key point. Only if the key is taken care of, can the whole matter be in order. Isn't filial piety and esteem toward siblings the key to benevolence?"
1: 3 巧言令色章
Original Text
子曰:“巧言令色,鲜矣仁。”
Translation for Reference
Confucius said, "Hardly with any benevolence is one with adulatory words and flattering look."
1: 4 吾日三省吾身章
Original Text
曾子曰:“吾日三省吾身。为人谋,而不忠乎?与朋友交,而不信乎?传,不习乎?”
Translation for Reference
Tseng Tzu said, "I review my behavior several times a day to discover whether it happened that I served somebody, yet I disobeyed the loyalty; or I affiliated with some friends, yet I violated the honesty; or I tried to instruct some pupils in something, yet I was not learned about it."
1: 5 道千乘之国章
Original Text
曰:“道千乘之国,敬事而信,节用而爱人,使民以时。”
Translation for Reference
Confucius said, "To govern a country that owns thousands chariots, one must put respectful and careful concentration on the government affair and keep good faith, retrench the expenses and love the people, employ escuage only in felicitous time."
1: 6 弟子入则孝章
Original Text
子曰:“弟子入则孝,出则弟,谨而信,泛爱众,而亲仁。行有余力,则以学文。”
Translation for Reference
Confucius said, "You pupils should follow filial piety at home, and show respect to the elders outside. You should also put attention to your behavior, and stay trustworthy. You should deliver your love to the people in an across-the-board way, and build intimate contact with the benevolent. Once you have carried the things mentioned above out, and still have spare energy, you may go on with study of booklore."
1: 7 贤贤易色章
Original Text
子夏曰:“贤贤易色,事父母能竭其力,事君能致其身,与朋友交,言而有信,虽曰未学,吾必谓之学矣。”
Translation for Reference
Tsze-hsia said, "Having more appreciation of the virtue than the appearance for one's spouse, laying oneself out for one's parents, serving devotedly for one's master, always keeping faith for one's friends, even such a person is said not to have been formally educated, I must say he or she has completed the education already."
1: 8 君子不重则不威章
Original Text
子曰:“君子不重则不威。学则不固。主忠信。无友不如己者。过则勿惮改。”
Translation for Reference
Confucius said, "A noble will lose and honor if he or she fails to keep dignity. Study saves one out from obduracy. Loyalty and trustworthiness should become one's principles in action. Never make friends with someone who does not deserve you at all. Don't be afraid to rectify a made mistake."
1: 9 慎终追远章
Original Text
曾子曰:“慎终追远,民德归厚矣。”
Translation for Reference
Tseng Tzu said, "By means of performing grave last honors of parents and showing retrospection for remote ancestors, the mores will be turned over to an unsophisticated state."
1: 10 夫子至于是邦也章
Original Text
子禽问于子贡曰:“夫子至于是邦也,必闻其政。求之与?抑与之与?”子贡曰:“夫子温、良、恭、俭、让以得之。夫子之求之也,其诸异乎人之求之与!”
Translation for Reference
Tzu-Ch'in asked Tzu Kung, "Always did our teacher come to know the politics of a country when he paid a visit to it. Did he seek it out by himself, or he was told without an exploration?" Tzu Kung replied, "Our teacher got such knowledge via his gentleness, savoir-vivre, submissiveness, abstention and humility. Aren't there great differences among our teacher's way to seek and others'?"
1: 11 父在观其志章
Original Text
子曰:“父在观其志,父没观其行。三年无改于父之道,可谓孝矣。”
Translation for Reference
Confucius said, "Study one's ambition when his father is still alive. Observe one's action after his father passes away. Providing that one can hold fast to his father's principles for some three years without altering, he can be called a dutiful son."
1: 12 礼之用和为贵章
Original Text
有子曰:“礼之用,和为贵。先王之道,斯为美,小大由之。有所不行。知和而和,不以礼节之,亦不可行也。”
Translation for Reference
Yu-Tze said, "Among the exercises of propriety, harmony counts for the most valuable part. Also, it is the magnificence of the predecessors, and a common solution which takes care of both major state issues and domestic details. However, there are also cases that propriety cannot help. Pursuing the harmonic philosophy blindly, and never restricting it with a principle of propriety, it still won't do."
1: 13 信近于义章
Original Text
有子曰:“信近于义,言可复也。恭近于礼,远耻辱也。因不失其亲,亦可宗也。”
Translation for Reference
Yu-Tze said, "Only by conforming integrity to the righteousness can one's discourse be put into practice consistently; only by conforming humility to the propriety can one keep away from any kind of insult. If, as a follower, one keeps developing a social network of clan, he or she is also well capable of leadership."
1: 14 君子食无求饱章
Original Text
子曰:“君子食无求饱,居无求安,敏于事而慎于言,就有道而正焉,可谓好学也已。”
Translation for Reference
Confucius said, "If a noble never wallows in repletion or comfortable dwelling, stands prompt in deeds while cautious in words, follows the people with moral integrity so as to conduct corresponding adjustments, he or she deserves a name of studious."
1: 15 贫而无谄章
Original Text
子贡曰:“贫而无谄,富而无骄,何如?”子曰:“可也。未若贫而乐,富而好礼者也。”子贡曰:“诗云,‘如切如磋,如琢如磨’,其斯之谓与?”子曰:“赐也!始可与言诗已矣。告诸往而知来者。”
Translation for Reference
Tzu Kung asked, "What if one stays in poverty without flattery, or in prosperity without conceit?" Confucius replied, "Acceptable. But not as good as staying in poverty with content, and in prosperity with courtesy." Tzu Kung followed, "As is quoted from the Poetry, 'as from the knife and the file, as from the chisel and the polisher', doesn't it express exactly what you mentioned just now?" Confucius replied, "T'su, we can initiate the discussions on the Poetry from now on, since you can tell the followings after hearing about the origins."
1: 16 不患人之不己知章
Original Text
子曰:“不患人之不己知,患不知人也。”
Translation for Reference
Confucius said, "Never be concerned about not being understood by others, but be concerned about lack of appreciation on others."
2011-05-19 20:32:38
2: 1 为政以德章
Original Text
子曰:“为政以德,譬如北辰,居其所而众星拱之。”
Translation for Reference
Confucius said, "An upright government is like the polaris, who simply stays in its position and upheld by the ordinary stars."
2: 2 诗三百章
Original Text
子曰:“诗三百,一言以蔽之,曰‘思无邪’。”
Translation for Refe...
2: 1 为政以德章
Original Text
子曰:“为政以德,譬如北辰,居其所而众星拱之。”
Translation for Reference
Confucius said, "An upright government is like the polaris, who simply stays in its position and upheld by the ordinary stars."
2: 2 诗三百章
Original Text
子曰:“诗三百,一言以蔽之,曰‘思无邪’。”
Translation for Reference
Confucius said, "The Poetry, consisting of three hundred selected poetry works, in a word, naïveté."
2: 3 道之以政章
Original Text
子曰:“道之以政,齐之以刑,民免而无耻。道之以德,齐之以礼,有耻且格。”
Translation for Reference
Confucius said, "Led with might and engaged to penalty, the people follow the way to avoid trouble but hardly do they feel any sense of shame. Led with moral integrity and engaged to etiquette, the people bear not only the feelings of shame and resentment but also characters of honesty and uprightness."
2: 4 吾十有五而志于学章
Original Text
子曰:“吾十有五而志于学,三十而立,四十而不惑,五十而知天命,六十而耳顺,七十而从心所欲不逾矩。”
Translation for Reference
Confucius said, "At the age of fifteen, I made up my mind to devote myself into education causes. Thirty, I gained myself a foothold in my life. Forty, I got rid of all ignorance. Fifty, I came to understand the matter of providence. Sixty, I became open in giving audience to ideas. Seventy, I became able to act at my full inclinations and never got way out of line."
2: 5 孟懿子问孝章
Original Text
孟懿子问孝。子曰:“无违。”樊迟御,子告之曰,“孟孙问孝于我,我对曰,‘无违。’”樊迟曰:“何谓也?”子曰:“生,事之以礼。死,葬之以礼,祭之以礼。”
Translation for Reference
Meng Yi Tzu consulted Confucius about the principle of filial piety, and Confucius replied, "You shall not turn aginst what your parents did." As Fan Ch'ih drove, Confucius told him, "Meng Sun asked me about the principle of filial piety, and I replied him that he shall not turn against what his parents did." Fan Ch'ih said, "What do you mean by that, sir?" Confucius said, "It means, when one's parents are alive, one should serve them with a solid respect of the propriety; on the other hand, if one's parents pass away, one should hold the funeral for them with a solid respect of the propriety, and hold memorial ceremonies for them with a solid respect of the propriety, as the parents of Meng Sun's did."
2: 6 孟武伯问孝章
Original Text
孟武伯问孝。子曰:“父母唯其疾之忧。”
Translation for Reference
Meng Wu Po consulted Confucius about the principle of filial piety, and Confucius replied, "Were you following the principle of filial piety, the only thing your parents would be worried about is the health issue."
2: 7 子游问孝章
Original Text
子游问孝,子曰:“今之孝者,是谓能养。至于犬马,皆能有养。不敬,何以别乎?”
Translation for Reference
Tzu Yu consulted Confucius about the principle of filial piety, and Confucius replied, "Nowadays, people consider performing the duty of satisfying their parents with material supports to be accomplishing the practice of filial piety. However, even pets and livestocks enjoy material supports from their masters. Without a sense of honor and respect in behavior, what's the difference between the conduct of such duties?"
2: 8 子夏问孝章
Original Text
子夏问孝。子曰:“色难。有事,弟子服其劳;有酒食,先生馔,曾是以为孝乎?”
Translation for Reference
Tsze-hsia consulted Confucius about the principle of filial piety, and Confucius replied, "It is especially difficult to serve your parents with a kind and pleasant countenance consistently. It is nice that the junior takes charge when engaged, and the senior enjoys first when there is delicious food and drink. But merely this is still far from accomplishment of filial piety, isn't it?"
2: 9 吾与回言终日章
Original Text
子曰:“吾与回言,终日不违,如愚。退而省其私,亦足以发,回也不愚。”
Translation for Reference
Confucius commented, "Hui stays without dispute the whole day long when I have discussion with him, as if he is slow in response. However, after the discussion closes, I discover that in his personal life, not only does he fully understand what I teach him, but also is he able to develop ideas of his own. Not a bit is Hui blunted in responsiveness after all."
2: 10 视其所以观其所由章
Original Text
子曰:“视其所以,观其所由,察其所安,人焉廋哉?人焉廋哉?”
Translation for Reference
Confucius said, "Investigate one's props, and observe one's ways and means, and note where one obtains reassurance, how can anybody hide himself or herself in disguise? How can it happen anyway?"
2: 11 温故而知新章
Original Text
子曰:“温故而知新,可以为师矣。”
Translation for Reference
Confucius said, "If one can gain new insights through reviewing known materials, he or she is capable of teaching others on the subject."
2: 12 君子不器章
Original Text
子曰:“君子不器。”
Translation for Reference
Confucius said, "A noble shall never be judged by his or her utility."
2: 13 子贡问君子章
Original Text
子贡问君子。子曰:“先行其言而后从之。”
Translation for Reference
Tzu Kung consulted Confucius about the characters of the noble, and Confucius replied, "A noble puts his or her words into practice in advance, while their words follow their actions."
2: 14 君子周而不比章
Original Text
子曰:“君子周而不比,小人比而不周。”
Translation for Reference
Confucius said, "Nobles subsume each other but never work in collusion. Villains gang up but never work in coordination."
2: 15 学而不思则罔章
Original Text
子曰:“学而不思则罔,思而不学则殆。”
Translation for Reference
Confucius said, "To study without rethinking is work in vain, while to day-dream without studying will result in tiredness without achievement."
2: 16 攻乎异端章
Original Text
子曰:“攻乎异端,斯害也已。”
Translation for Reference
Confucius said, "Stop those heresies, and the evils they trigger shall therefore be uprooted."
2: 17 知之为知之章
Original Text
子曰:“由,诲女知之乎?知之为知之,不知为不知,是知也。”
Translation for Reference
Confucius said, "Yu, let me instruct you in the correct attitude to knowledge. To claim what is known to be known, and what is unknown not to be known is knowledge."
2: 18 子张学干禄章
Original Text
子张学干禄。子曰:“多闻阙疑,慎言其余,则寡尤;多见阙殆,慎行其余,则寡悔。言寡尤,行寡悔,禄在其中矣。”
Translation for Reference
Tzu Chang consulted on how to acquire a satisfying emolument. Confucius said, "Keep listening extensively, leave aside the suspicion, and stay cautious when speaking upon the rest, so that there will be less slip in speech; keep observing extensively, leave aside the danger, and stay prudential when acting upon the rest, so that there will be less regret in action. Speak with less slip, and act with less regret, and that's exactly how expected emolument comes."
2: 19 举直错诸枉章
Original Text
哀公问曰:“何为则民服?”孔子对曰:“举直错诸枉,则民服;举枉错诸直,则民不服。”
Translation for Reference
Duke Ai asked, "By which means shall the people become convinced?" Confucius replied, "By promoting the candid above the wicked, the people will be therefore convinced. By carrying out the contrary, the people will never be convinced."
2: 20 使民敬忠以勤章
Original Text
季康子问:“使民敬忠以劝,如之何?”子曰:“临之以庄,则敬;孝慈,则忠;举善而教不能,则劝。”
Translation for Reference
Chi Kang Tzu asked, "By which means shall the people develop their respect and loyalty, while encourage each other?" Confucius replied, "By showing respect when facing the people, you will be rewarded with their respect. By sponsoring the filial piety conducts and the benevolent affections, you will gain the people's loyalty. By promoting the outstanding and teaching the behindhand, the people will begin to encourage each other."
2: 21 子奚不为政章
Original Text
或谓孔子曰:“子奚不为政?”子曰:“《书》云:‘孝乎惟孝,友于兄弟,施于有政。’是亦为政,奚其为为政?”
Translation for Reference
Someone asked Confucius, "Sir, why aren't you engaged in political cause?" Confucius said, "The Classic of History says, 'Filial piety is what you insist on, the brotherly friendship is what you uphold, and that's what shall be applied to your political conduct.' That's also my point of view about the political cause. What's your definition of so-called political cause?"
2: 22 人而无信章
Original Text
子曰:“人而无信,不知其可也。大车无輗,小车无軏,其何以行之哉?”
Translation for Reference
Confucius said, "Hardly can I tell what if one loses the name of trustworthiness. How will a carriage manage to move without its yoke, whether it is big or small?"
2: 23 十世可知也章
Original Text
子张问:“十世可知也?”子曰:“殷因于夏礼,所损益,可知也;周因于殷礼,所损益,可知也。其或继周者,虽百世,可知也。”
Translation for Reference
Tzu Chang asked, "Whether it is possible to know the rites after tens of generations from us?" Confucius replied, "The Yin Dynasty inherits its rites from the Hsia Dynasty, and we can therefore deduce its gain and loss. The Chou Dynasty inherits its rites from the Yin Dynasty, and we can therefore deduce its gain and loss, too. But if there is a dynasty who can deserve the name of the successor of the Chou Dynasty, its rites can surely be told even after hundreds of generations from us."
2: 24 非其鬼而祭之章
Original Text
子曰:“非其鬼而祭之,谄也。见义不为,无勇也。”
Translation for Reference
Confucius said, "To offer sacrifices to ancestors not of the same clan, that is a sycophant's deed. To know what is righteous but to fail to do it, that is a coward's deed."