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1、論語Confucian AnalectsJames Legge ,1893學而第一Book I: Hsio RChapter 1子曰：“學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？”The whole work and achievement of the learner, first perfecting his knowledge, then attracting by his fame like-minded individuals, and finally complete in himself.1. The Master said, Is it not p
2、leasant to learn with a constant perseverance and application?2. Is it not delightful to have friends coming from distant quarters?3. Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?achievement ti:vmnt n.完成；成就perfectp:fkt v.使完善；使完备；使完美attract trktvt.吸
3、引；引起的好感fame fem n.名声；名望like-minded lak mandd adj.志趣相投的individuals ndvdlz n. 口语人；某种类型的人constant knstnt adj. 不断的，持续的，始终如一的perseverance p:svrnsn.毅力；韧性；不屈不挠的精神delightful dlatfl adj. 令人高兴的；令人愉快的；宜人的distant dstnt adj. 遥远的，远离的quarter kw:t(r) n. 地区virtue v:tu: n. 美德；德行；价值discomposure dskmp(r) n. 心乱，不安take n
4、ote of 注意，留意Chapter 2有子曰：“其爲人也孝弟，而好犯上者，鮮矣。不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其爲仁之本與！”Filial piety and fraternal submission are the foundation of all virtuous practice.1. The philosopher Y said, They are few who, being filial and fraternal, are fond of offending against their superiors. There have been
5、none, who, not liking to offend against their superiors, have been fond of stirring up confusion.2. The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission! - are they not the root of all benevole
6、nt actions?filial fliladj.子女的pietypati n.虔诚，虔敬；孝顺fraternal frt:nladj.兄弟的；兄弟般的submission sbmn n.服从；谦恭，柔顺virtuous v:tus adj.道德的，有德行的；善良的philosopher flsf(r) n. 哲学家； 思想家offend fend vt. 触怒；冒犯superior su:pri(r) n.上级，上司；优胜者stir up st: p 激起；挑起；搅扰bend bend vt.（使）弯曲；强行；集中全力于radical rdkl adj.根本的，基本的；彻底的benevol
7、ent bnevlnt adj.乐善好施的；慈善的Chapter 3子曰：“巧言令色，鮮矣仁。”Fair appearances are suspicious.The Master said, Fine words and an insinuating appearance are seldom associated with true virtue.fair fe(r) adj. 公平的；晴朗的；美丽的appearance prns n. 外貌，外观suspicious ssps adj. 可疑的；怀疑的；不信任的insinuating nsnjet adj. 曲意巴结的，暗示的be ass
8、ociated siet with 和联系在一起；与有关Chapter 4曾子曰：“吾日三省吾身：爲人謀而不忠乎？與朋友交而不信乎？傳不習乎？”How the philosopher Tsang daily examined himself, to guard against his being guilty of any imposition.The philosopher Tsang said, I daily examine myself on three points:- whether, in transacting business for others, I may have b
9、een not faithful;- whether, in intercourse with friends, I may have been not sincere;- whether I may have not mastered and practiced the instructions of my teacher.philosopher flsf(r) n.哲学家，哲人；思想家guilty glti adj.内疚的；有罪的imposition mpzn n.强加；被迫接受；过分的要求transact trnzkt vt.办理（业务等）faithful fefl adj.忠实的； 忠
10、诚的；正确的intercourse ntk:s n.交流，交往，交际sincere sns(r) adj.真诚的，诚挚的；古纯粹的master m:st(r) vt.精通，熟练instruction nstrkn n.授课；教诲；传授的或获得的课程Chapter 5子曰：“道千乘之國，敬事而信，節用而愛人，使民以時。”Fundamental principles for the government of a large state.The Master said, To rule a country of a thousand chariots, there must be reverent
11、 attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons.Chapter 6子曰：“弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。”Rules for the training of the young:- duty first and then accomplishments.The Master said, A youth, when at home, shou
12、ld be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies.Chapter 7子夏曰：“賢賢易色；事父母
13、，能竭其力；事君，能致其身；與朋友交，言而有信。雖曰未學，吾必謂之學矣。”Tsze-hsis views of the substance of learning.Tsze-hsi said, If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he c
14、an devote his life; if, in his intercourse with his friends, his words are sincere:- although men say that he has not learned, I will certainly say that he has.Chapter 8子曰：“君子不重則不威，學則不固，主忠信，無友不如己者，過則勿憚改。”Principles of self-cultivation.1. The Master said, If the scholar be not grave, he will not call
15、 forth any veneration, and his learning will not be solid.2. Hold faithfulness and sincerity as first principles.3. Have no friends not equal to yourself.4. When you have faults, do not fear to abandon them.Chapter 9曾子曰：“愼終追遠，民德歸厚矣。”The good effect of attention on the part of superiors to the office
16、s of the dead:- an admonition of Tsng Shan.The philosopher Tsang said, Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;- then the virtue of the people will resume its proper excellence.Chapter 10子禽問於子貢
17、曰：“夫子至於是邦也，必聞其政。求之與？抑與之與？”子貢曰：“夫子溫良恭儉讓以得之。夫子之求之也，其諸異乎人之求之與？”Characteristics of Confucius, and their influence on the princes of the time.1. Tsze-chin asked Tsze-kung, saying, When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is
18、it given to him?2. Tsze-kung said, Our master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. The masters mode of asking information! - is it not different from that of other men?Chapter 11子曰：“父在，觀其志。父沒，觀其行。三年無改於父之道，可謂孝矣。”On filial duty.The Master said, Wh
19、ile a mans father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial.Chapter 12有子曰：“禮之用，和爲貴。先王之道，斯爲美。小大由之。有所不行。知和而和，不以禮節之，亦不可行也。”In ceremonies a natural ease is to be prized, a
20、nd yet to be subordinate to the end of ceremonies, - the reverential observance of propriety.1. The philosopher Y said, In practicing the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we f
21、ollow them.2. Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.Chapter 13有子曰：“信近於義，言可復也。恭近於禮，遠恥辱也。因不失其親，亦可宗也。”To save from future repentance, we must be careful in
22、 our first steps.The philosopher Y said, When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he c
23、an make them his guides and masters.Chapter 14子曰：“君子食無求，飽；居無求，安；敏於事而愼於言；就有道而正焉：可謂好學也已。”With what mind one aiming to be a Chun-tsze pursues his learning.The Master said, He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he see
24、k the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:- such a person may be said indeed to love to learn.Chapter 15子貢曰：“貧而無諂，富而無驕，何如？”子曰：“可也；未若貧而樂，富而好禮者也。”子貢曰：“詩云：如切如磋，如琢如磨。其斯之謂與？”子曰：“賜也，始可與言詩已矣，
25、告諸往而知來者。”An illustration of the successive steps in self-cultivation.1. Tsze-kung said, What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud? The Master replied, They will do; but they are not equal to him, who, though poor, is yet cheerful, and t
26、o him, who, though rich, loves the rules of propriety.2. Tsze-kung replied, It is said in the Book of Poetry, As you cut and then file, as you carve and then polish. - The meaning is the same, I apprehend, as that which you have just expressed.3. The Master said, With one like Tsze, I can begin to t
27、alk about the odes. I told him one point, and he knew its proper sequence.Chapter 16子曰：“不患人之不己知，患不知人也。”Personal attainment should be our chief aim.The Master said, I will not be afflicted at mens not knowing me; I will be afflicted that I do not know men.（Confucian Analects）爲政第二Book II: Wei ChangCha
28、pter 1子曰：“爲政以德，譬如北辰居其所而眾星共之。”The influence of virtue in a ruler.The Master said, He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.Chapter 2子曰：“詩三百，一言以蔽之，曰思無邪。”The pure design of the Book of Poetry.The
29、Master said, In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence - Having no depraved thoughts.Chapter 3子曰：“道之以政，齊之以刑，民免而無恥。道之以德，齊之以禮，有恥且格。”How rulers should prefer moral appliances.1. The Master said, If the people be led by laws, and uniformit
30、y sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame.2. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good.Chapter 4子曰：“吾十有五而志於學，三十而立， 四十而不
31、惑，五十而知天命，六十而耳順，七十而從心所欲，不踰矩。”Confuciuss own account of his gradual progress and attainments.1. The Master said, At fifteen, I had my mind bent on learning.2. At thirty, I stood firm.3. At forty, I had no doubts.4. At fifty, I knew the decrees of Heaven.5. At sixty, my ear was an obedient organ for th
32、e reception of truth.6. At seventy, I could follow what my heart desired, without transgressing what was right.Chapter 5孟懿子問“孝”。子曰：“無違。”樊遲御。子告之曰：“孟孫問孝於我，我對曰無違。”樊遲曰：“何謂也？”子曰：“生，事之以禮。死，葬之以禮，祭之以禮。”Filial piety must be shown according to the rules of propriety.1. Mang asked what filial piety was. The Ma
33、ster said, It is not being disobedient.2. Soon after, as Fan Chih was driving him, the Master told him, saying, Mang-sun asked me what filial piety was, and I answered him, - not being disobedient.3. Fan Chih said, What did you mean? The Master replied, That parents, when alive, be served according
34、to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.Chapter 6孟武伯問孝。子曰：“父母唯其疾之憂。”The anxiety of parents about their children an argument for filial piety.Mang W asked what filial piety was. The Master said, Parents
35、are anxious lest their children should be sick.Chapter 7子游問孝。子曰：“今之孝者，是謂能養。至於犬馬，皆能有養。不敬，何以別乎？”How there must be reverence in filial duty.Tsze-y asked what filial piety was. The Master said, The filial piety nowadays means the support of ones parents. But dogs and horses likewise are able to do somet
36、hing in the way of support;- without reverence, what is there to distinguish the one support given from the other?Chapter 8子夏問孝。子曰：“色難。有事，弟子服其勞；有酒食，先生饌，曾是以爲孝乎？”The duties of filial piety must be performed with a cheerful countenance.Tsze-hsi asked what filial piety was. The Master said, The difficul
37、ty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?Chapter 9子曰：“吾與回言終日，不違，如愚。退而省其私，亦足以發。回也不愚。”The quiet receptivity of the
38、 disciple Hi.The Master said, I have talked with Hi for a whole day, and he has not made any objection to anything I said;- as if he were stupid. He has retired, and I have examined his conduct when away from me, and found him able to illustrate my teachings. Hi! - He is not stupid.Chapter 10子曰：“視其所
39、以，觀其所由，察其所安。人焉廋哉？人焉廋哉？”How to determine the characters of men.1. The Master said, See what a man does.2. Mark his motives.3. Examine in what things he rests.4. How can a man conceal his character? How can a man conceal his character?Chapter 11子曰：“溫故而知新，可以爲師矣。”To be able to teach others one must from
40、 his old stores be continually developing things new.The Master said, If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others.Chapter 12子曰：“君子不器。”The general aptitude of the Chn-tsze.The Master said, The accomplished scholar is not a utensil.
41、Chapter 13子貢問君子。子曰：“先行其言而後從之。”How with the superior man words follow actions.Tsze-kung asked what constituted the superior man. The Master said, He acts before he speaks, and afterwards speaks according to his actions.Chapter 14子曰：“君子周而不比，小人比而不周。”The difference between the Chn-tsze and the small man
42、.The Master said, The superior man is catholic and not partisan. The mean man is partisan and not catholic.Chapter 15子曰：“學而不思則罔，思而不學則殆。”In learning, reading and thought must be combined.The Master said, Learning without thought is labor lost; thought without learning is perilous.Chapter 16子曰：“攻乎異端，斯
43、害也已。”Strange doctrines are not to be studied.The Master said, The study of strange doctrines is injurious indeed!Chapter 17子曰：“由，誨女知之乎！知之爲知之，不知爲不知，是知也。”There should be no pretense in the profession of knowledge, or the denial of ignorance.The Master said, Y, shall I teach you what knowledge is? When
44、 you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;- this is knowledge.Chapter 18子張學干祿。子曰：“多聞闕疑，愼言其餘，則寡尤。多見闕殆，愼行其餘，則寡悔。言寡尤，行寡悔，祿在其中矣。”The end in learning should be ones own improvement, and not emolument.1. Tsze-chang was learning with a v
45、iew to official emolument.2. The Master said, Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:- then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the
46、 same time in carrying the others into practice:- then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument.Chapter 19哀公問曰：“何爲則民服？” 孔子對曰：“舉直錯諸枉，則民服。舉枉錯諸直，則民不服。”How a prince by the right employment of his officers may secure the real submission of his subjects.The Duke i asked, saying, What should be done in order to secure the submission of the people? Confucius replied, Advance the upright and set a
