《论语》节选(2015).docx

子曰：“学而时习之，不亦说乎？有朋自远方来，不亦说乎？人不知而不愠，不亦君子乎？ 孔子说：学习了知识并且时常加以研习，不是一件很愉快的事吗？有朋友从远方来，不也是很令人高兴吗？不为他人所了解也不恼怒，这样的人不也是个君子吗？The Master said, “Isnt it a pleasure to learn and constantly practice what is learnt/acquired? Isnt it delightful to have friends coming afar? Isnt he a gentleman who is not annoyed for not being understood(by others)?“To learn and constantly practice what is learnt is a pleasure, is it not? To have friends coming afar is delightful, is it not? He who is not annoyed for not having been understood (by others) is a gentleman, is he not? ” asked the Master.（2）学而篇第一有子曰：“礼之用，和为贵。先王之道，斯为美。大小由之，有所不行。之和而和，不以礼节之，亦不可行也。”有子说：礼的应用，贵在追求和谐。古代君主的治国方法，好就好在这里。但不论大事小事只顾按和谐的办法去做，有时就行不通。为和谐而和谐，不以礼来加以节制，也是不可行的。”Youzi said, “In carrying out the rules of propriety, harmony is a most valued pursuit. It is nice that the ancient sage kings governed in this way. But applying harmony to anything, trivial or great/important or unimportant, is sometimes inapplicable/cannot do. Harmony for harmonys sake without regulating the rules of propriety will not do, either. ”（3）为政篇第二子曰：“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。”A孔子说： “用政令来治理百姓，用刑法来约束他们，老百姓只求免于犯罪受惩罚，却无法养成羞耻感；用道德教化引导百姓，用礼来约束他们，老百姓就会有羞耻感，而且会守规矩。” B. 孔子说： “用政令来治理百姓，用刑法来整顿他们，老百姓只求能免于犯罪受惩罚，却失去了廉耻之心；用道德引导百姓，用礼制去同化他们，百姓不仅会有羞耻之心，而且有归服之心。”C. 孔子说： “用政法来诱导他们，使用刑罚来整顿他们，人民只是暂时地免于罪过，却没有廉耻之心。如果用道德来诱导他们，使用礼教来整顿他们，人民不但有廉耻之心，而且人心归服。”The master said, “If the people are ruled by injunctions and restricted by penalty, they may try to evade the punishment without developing the sense of shame. If they are guided by moral principles and regulated by the rules of propriety, they will have the sense of shame and become disciplined. （4）为政篇第二子曰：“学而不思则罔，思而不学则殆。”孔子说：“只读书学习而不思考问题，就会困惑无知；只思考而不读书学习，那就危险了。”The Master said, “Learning without thinking leads to puzzlement; thinking without learning is perilous.” （4）为政篇第二子曰：“温故而知新，可以为师也。”孔子说：“复习所学的知识，从中获得新的领悟，努力吸收新知，就有资格当老师了。”The Master said, “Review what you have learned to perceive what is new, and you can be a teacher.”（6）八佾（yi），古代乐舞的行列 篇第三子曰：“人而不仁，如礼何？人而不仁，如乐何？” A. 孔子说：“一个人没有仁德，礼对他来说有什么意义呢？一个人没有仁德，音乐对他来说有什么意义呢？”B. 孔子说：“一个人没有仁德，他怎么能实行礼呢？一个人没有仁德，他怎么运用乐呢？”The Master said, “If a man is virtueless, what does etiquette mean to him? If a man is virtueless, what does music mean to him?”（7）孔子曰：“不知命，无以为君子也；不知礼，无以立也；不知言，无以知人也。”孔子说：“不懂得天命，就不能做君子；不知道礼仪，就不能立身处世；不善于分辨别人的话语，就不能真正了解他。”The Master said, “He who knows not destiny cannot be a superior man. He who knows not proprieties gets no footing. He who fails to apprehend a word (uttered by others or someone else) understands not its speaker.”颜渊篇第十二颜渊问仁。子曰：“克己复礼为仁。一日克己复礼，天下归仁焉。为仁由己，而由人哉？颜渊问怎样做才是仁。孔子说：“克制自己，一切都照着礼的要求去做，这就是仁。一旦这样做了，天下的一切就都归于仁了。实行仁德，完全在于自己，难道还能在于别人吗？”When Yan Yuan asked what benevolence was, the Master said, “To exercise self-restraint and resume the rules of propriety will mean benevolence. Once everybody has become self-restrained and observed the rules of propriety again, benevolence will prevail in the whole kingdom. You can only strive to be benevolent through your own efforts. Can you count on anyone else to do it in your stead?颜渊篇第十二樊迟问仁。子曰：“爱人。”问知。子曰：“知人。”樊迟未达。子曰：“举直错诸枉，能使枉直也。”樊迟退，见子夏曰：“乡(just now) 也吾见夫子而问知，子曰举直错诸枉，能使枉者直，何谓也？”子夏曰：“富哉言乎！舜有天下，选于众，举皋陶，不仁者远矣。汤有天下，选于众，举伊尹，不仁者远矣。”樊迟问什么是仁，孔子说：“爱人。”樊迟问什么是智，孔子说：“了解人。”樊迟还不明白。孔子说：“选拔正直的人，使他们的地位在邪恶的人之上，这样就能使邪恶的人正直起来。”樊迟退了出来，见到子夏说：“刚才我见到老师，问他什么是智。他说选拔正直的人，使他们的地位在邪恶的人之上，这就能使邪恶的人正直起来。这是什么意思？”子夏说，“这话说得多么深刻呀！舜有天下，在众人中挑选人才，把皋陶选拔出来，不仁的人就远离他了。汤有了天下，在众人中挑选人才，把伊尹选拔出来，不仁的人就远离他了。”When Fan Chi asked what benevolence was, the Master replied, “Its love of men.” Again he asked about wisdom and the answer was “Its an insight into men.”Seeing that Fan Chi still did not understand, the Master added, “Placing the upright officials above the crooked ones can make the crooked upright.”When Fan Chi went out and saw Zixia, he said, “Just now I visited the Master and asked him about wisdom and he said to me, Placing the upright officials above the crooked ones can make the crooked upright. Do you know what it means?” “What profound words（they are）!” exclaimed Zixia. “When Shun ruled the country, he chose Gao Tao from among the people and placed him in a high position. Thus he stayed away from the virtueless. When Tang ruled the country, he chose Yi Yin from among the people and placed him in a high position. Thus he stayed away from the virtueless.”子曰：“夫仁者，己欲达而达人。能近取譬，可谓仁之方也已。”孔子说：“仁德之人，自己想站得住首先使别人也能站得住，自己做到通达事理首先要使别人也通达事理。凡事能就近以自己作比，而推己及人，可以说就是实行仁的方法了。”The Master/Confucius said/remarked, “A man of virtue must stand rightly before he wishes others to stand rightly. He must be sensible or reasonable if he hopes others to be sensible or reasonable. He must self-introspect when thinking about something, and then tries to be considerate for others. In this way can we say that he practices benevolence.” 子曰：“知者不惑，仁者不忧，勇者不惧。”孔子说：“聪明人不会迷惑，有仁德的人不会忧愁，勇敢的人不会畏惧。”The Master said, “The wise will never be bewildered; the virtuous will never feel sad and the brave will never be frightened.”子曰：“知者乐水，仁者乐山。知者动，仁者静。知者乐，仁者寿。”孔子说：“聪明的人喜欢水，仁德的人喜欢山。聪明的人好动，仁德的人恬静。聪明的人快乐，仁德的人长寿。”The Master said, “The wise find pleasure in waters while the virtuous take delight in mountains. The wise are active, the virtuous tranquil. The wise are happy, the virtuous longevous.” 子曰：“志士仁人，无求生而害仁，有杀生以成仁。”孔子说：“志士仁人，没有贪生怕死而损害仁的，只有牺牲自己的性命来成全仁的。”The Master said, “A man of ideal and moral integrity will not seek to survive at the expense of morality, but would sacrifice his life for a just cause.”子贡问为仁。子曰：“工欲善其事，必先利其器。居是邦也，事其大夫之贤者，友其士之仁者。”子贡问怎样实行仁德。孔子说：“工匠想把活儿做好，必须首先使他的工具锋利。住在这个国家，就要侍奉大夫中的那些贤者，与士人中的仁者交朋友。”When Zigong asked how to practice benevolence, the Master said, “A craftsman who wishes to perform his job well must first sharpen his tools. So when you live in a state, try to serve the virtuous high friends, and make friends with the virtuous scholars. 子曰：“唯女子与小人为难养也，近之则不孙（逊），远之则怨。”（吴译：子张篇，19.9 P510）孔子说“女子和小人最难相处了。亲近了，他们就会放肆；疏远了，他们就会不满。”The Master said,“Women and inferior men are difficult to get along with. Shown intimacy, they will lose humility. Kept alone, they will complain.”子夏曰：“君子有三变：望之俨然，即之也温，听其言也厉。”（吴译：子张篇，19.9 P534）子夏说：“君子在不同的场合给人以不同的观感：远看觉得他样子威严，接近他会感到他温和可亲，听他说话又觉得他严肃不苟（言笑）。”Zixia said,“A superior man presents different looks on these occasions: when viewed from afar, he appears stern; when approached, he looks mild; when heard to speak, he sounds serious.”子夏曰：“仕而优则学，学而优则仕。”（吴译：子张篇，19.9 P538）子夏说：“做官还有余力的人，就可以去学习；学习有余力的人就可以去做官。”Zixia said: “An official may devote his spare energy to learning, while a scholar with spare energy may seek to be an official.” Zixia said:“An official good enough at administration (who administrates well) may devote his spare time to practicing learning; a man inversed in learning can find a job relevant to administrative business.”吾十有五而志乎学，三十而立，四十而不惑，五十知天命，六十而顺耳，七十而从心所欲不逾矩。Arthur Waleys version:The Master said, At fifteen I set my heart upon learning. At thirty, I had planted my feet firm upon the ground. At forty, I no longer suffered from perplexities. At fifty, I knew what were the biddings of Heaven. At sixty, I heard them with docile ears. At seventy, I could follow the dictates of own heart; for what I desired no longer overstepped the boundaries of right.Mr. Gu Hongmings version:Confucius remarked, “At fifteen I had made up my mind to give myself up to studies. At thirty I had formed my opinions and judgment. At forty I had no more doubts. At fifty I understood the truth of religion. At sixty I could understand whatever I heard without exertion. At seventy I could follow whatever my heart desired without transgressing the law.”Qiu Shi Kunzhongs version:The Master said, “At fifteen I resolved to study seriously. At thirty I became established. At forty I was free of doubts. At forty I knew Destiny. At sixty the ears functioned smoothly. At seventy I could follow my hearts desire and not step out-of-bounds.”子曰：“其身正，不令而行；其身不正，虽令不行。”孔子说：“本身品行端正，即使不发布命令，（部下）该行动就去行动；本身品行不端，即使发布命令，（部下）也不会服从。”Confucius said,“He who stands rightly himself will inspire an action even before he gives the order; he who does not stand rightly himself will not have an order obeyed even when he gives one.”子曰：“君子和而不同，小人同而不和。”孔子说：“君子和谐相处而不盲目附和，小人盲目附和而不和谐相处。”Confucius said, “The superior men harmonize without demanding conformity; the base men demand conformity but not harmonize.”子曰：“三人行，必有我师焉。择其善者而从之，其不善者而改之。”Confucius said, “In a party of three there must be one whom I can learn from. I will pick his merits to emulate them, and find his demerits to amend mine.”子以四教：文、行、忠、信。孔子从四个方面教育他的学生：文化知识、行为实践、忠心诚实和讲究信用。Confucius worked as a teacher who imparted four aspects of knowledge relevant to culture, conducts, faithfulness and creditability. 子曰：“盖有不知而作之者，我无是也。多闻，择其善者而从之，多见而识之，知之次也。”孔子说：“有这样一种人，可能他什么都不懂却在那里凭空创造，我却没有这样做过。多听，选择其中好的来学习；多看，然后记在心里，这是次一等的认知。”Confucius said, “There may be ignorant people who want to create something, but I am not one of them. I listen to different views and choose what is good to follow. I observe different things and keep them in my mind. Such is the second best way of learning.”子曰：“君子坦荡荡，小人长戚戚。”孔子说：“君子开朗而心胸宽广，小人经常忧虑哀伤。”Confucius said, “A gentleman is open and broad-minded; a base man is always worried or sorrowed.子曰：“奢则不孙，俭则固。与其不孙也，宁固。”孔子说：“奢侈了就会倨傲，节俭了就会寒酸。与其倨傲，宁可寒酸。”Confucius said, “Luxury may lead to arrogance, while thrift, to humbleness。 It is better to be humble than to be arrogant.”子曰：“恭而无礼则劳。慎而无礼则葸（xi），勇而无礼则乱，直而无礼则绞。君子笃于亲，则民兴与仁，故旧不遗，则民不偷。“孔子说：“谦恭而不以礼节制，就会徒添辛劳；谨慎而不以礼节制，就会拘谨畏缩；勇猛而不以礼节制，就会兴风作乱；直率而不以礼节制，就会尖刻刺人。居上位者如果厚待自己的亲族，仁风就会在百姓中盛行；如果不遗弃老朋友，百姓就不会冷漠。”The Master said, “Without the regulation of the rules of propriety, reverence turns out to be fatigue, cautiousness leads to timidity, boldness results in turbulence and straightforwardness causes offence. If the superior earnestly favor their clansmen, benevolence will prevail among the people. If they forget not their old friends, the people will not be indifferent to others.”子张曰：“执德不弘，信道不笃，焉能为有？焉能为亡？”子张说：“如果一个人守住德却不能发扬光大，信仰道却不能坚定不移，这样的人有又怎么样？没有又怎么样？Zizhang said, “If a man merely holds to morality without carrying it forward, or believes in the truth without firmly adher