中医院校外语教学改革的实践与探索-上海师范大学.ppt

中庸 The Universal Order and Conduct of Life,上海师范大学外国语学院 李照国,何谓“中庸”,子程子曰，不偏之谓中；不易之谓庸。中者，天下之正道。庸者，天下之定理。此篇乃孔门传授心法，子思恐其久而差也，故笔之於书，以授孟子。其书始言一理；中散为万事；末复合为一理。放之，则弭六合；卷之，则退藏於密。其味无穷。皆实学也。善读者，玩索而有得焉，则终身用之，有不能尽者矣。,第一章,天命之谓性；率性之谓道；修道之谓教。 The ordinance of heaven is what we call the law of our being. To fulfill the law of our being is what we call the moral law . The moral law when reduced to a system is what we call education.,道也者，不可须臾离也；可离，非道也。,The moral law is a law from whose operation we cannot for one instant in our existence escape. A law from which we may escape is not the moral law.,是故君子戒慎乎其所不睹，恐惧乎其所不闻。,Wherefore it is that the moral man (君子) watches diligently over what his eyes cannot see and is in fear and awe of what his ears cannot hear.,莫见乎隐，莫显乎微。故君子慎其独也。,There is nothing more evident than what cannot be seen by the eyes and nothing more palpable than what cannot be perceived by the senses. Wherefore the moral man watches diligently over his secret thoughts.,喜、怒、哀、乐之未发，谓之中。发而皆中节，谓之和。中也者，天下之大本也。和也者，天下之达道也。,When the passions, such as joy, anger, grief and pleasure, have not awakened, that is our true self (中) or moral being. When these passions awaken and each and all attain due measure and degree, that is the moral order (和). Our true self or moral being is the great reality (大本lit. great root) of existence, and moral order is the universal law in the world.,致中和，天地位焉，万物育焉。,When true moral being and moral order are realized, the universe then becomes a cosmos and all things attain their full growth and development.,第二章,仲尼曰，君子中庸；小人反中庸。 Confucius remarked, “The life of the moral man is an exemplification of the universal moral order. The life of the vulgar person, on the other hand, is a contradiction of the universal moral order.”,君子之中庸也，君子而时中。小人之反中庸也，小人而无忌惮也。,“The moral mans life is an exemplification of the universal order, because he is a moral person who constantly lives his true self or moral being. The vulgar persons life is a contradiction of the universal order, because he is a vulgar person who in his heart has no regard for, or fear of, the moral law.”,第三章,子曰：中庸其至矣乎！民鲜能久矣。 Confucius remarked, “To find and get into the true central (中) balance of our moral being, i.e. our true moral ordinary (庸) self, that indeed is the highest human attainment. People are seldom capable of it for long.”,第四章,子曰：道之不行也，我知之矣：知者过之；愚者不及也。道之不明也，我知之矣：贤者过之；不肖者不及也。 Confucius remarked, “I know now why there is no real moral life. The wise mistake moral law to be something higher than what it really is; and the foolish do not know enough what moral law really is. I know now why the moral law is not understood. The noble natures want to live too high, high above their moral ordinary self; and ignoble natures do not live high enough, i.e. not up to their moral ordinary true self.”,人莫不饮食也。鲜能知味也。,“There is no one who does not eat and drink. But few there are who really know the taste of what they eat and drink.”,第五章,子曰：道其不行矣夫。 Confucius remarked, “There is in this world now really no moral social order at all.”,第六章,子曰：舜其大知也与！舜好问以好察迩言。 Confucius remarked, “There was the Emperor Shun. He was perhaps what may be considered a truly great intellect. Shun had a natural curiosity of mind and he loved to inquire into near facts (literally “near words” meaning here ordinary topics of conversation in every day life).,隐恶而扬善。执其两端，用其中於民。其斯以为舜乎！,He looked upon evil merely as something negative; and he recognized only what was good as having a positive existence. taking the two extremes of negative and positive, he applied the mean between the two extremes in his judgment, employment and dealings with people. This was the characteristic of Shuns great intellect.”,第七章,子曰：人皆曰“予知”，驱而纳诸罟 陷阱之中，而莫之知辟也。 Confucius remarked, “Men all say we are wise; but when driven forward and taken in a net, a trap or a pit-fall, there is not one who knows how to find a way of escape.”,人皆曰“予知”，择乎中庸，而不能期月守也。,Men all say, we are wise; but in finding the true central clue and balance in their moral being (i.e. their normal, ordinary, true self) and following the line of conduct which is in accordance with it, they are not able to keep it for a round month.,第八章,子曰，回之为人也：择乎中庸，得一善，则拳拳服膺，而弗失之矣。 Confucius remarked of his favorable disciple, Yen Hui,“Hui was a man who all his life sought the central clue in his moral being and when he got hold of one thing that was good he embraced it with all his might and never lost it again.”,第九章,子曰，天下国家，可均也；爵禄，可辞也；白刃，可蹈也；中庸，不可能也。 Confucius remarked, “A man may be able to renounce the possession of Kingdoms and Empires, be able to spurn (摈弃）the honors and emoluments (薪水) of office, be able to trample upon bare, naked weapons, with all that he shall not be able to find the central clue in his moral being.”,第十章,子路问强。子曰，“南方之强与，北方之强与，抑而强与？” Tzu-lu asked what constituted force of character. Confucius said, “Do you mean force of character of the people of the southern countries; or do you mean force of character in an absolute sense?,宽柔以教，不报无道，南方之强也。君子居之。,“To be patient and gentle, ready to teach, returning not evil for evil: that is the force of character of the people of the southern countries. It is the ideal of the moral man.”,衽金革，死而不厌，北方之强也。而强者居之。,“To lie under arms and meet death without regret: that is the force of character of the people of the northern countries. It is the ideal of the brave man.”,故君子和而不流；强哉矫。,“But force of character in an absolute sense is another thing. Wherefore the man with the true force