論語【英文版】-Analects-of-Confucius精編版課件

ConfuciusandConfucianismConfuciuslivedinthelatterpartoftheSpringandAutumnPeriod(770-479BC).Confuciuswasaphilosopher,politicalthinkerandeducatorofancientChina,whoseinfluenceisstillfeltacrosstheworld.ConfuciusandConfucianismConf《論語》AnalectsofConfuciusLunYu,ortheAnalectsofConfucius,recordsthewordsanddeedsofConfuciusaswellasthoseofhisdisciples.ThebookwascompiledbythedisciplesofConfuciusaftertheirMaster’sdeath.Itcoversawidevarietyofsubjects,rangingfrompolitics,philosophy,literatureandarttoeducationandmoralcultivation.ItisindispensablematerialforthestudyoftheMaster’sthought.Inaconversationalstyle,thebook,richincontentbutlaconicandclearinlanguage,isprofoundandunderstandable.《論語》AnalectsofConfuciusLunYAnalectsofConfucius子曰：“學(xué)而時習(xí)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？”Confuciussaid,“Isitnotapleasureafteralltopracticeinduetimewhatonehaslearnt?Isitnotadelightafteralltohavefriendscomefromafar?Isitnotagentlemanafterallwhowillnottakeoffencewhenothersfailtoappreciatehim?”AnalectsofConfucius子曰：“學(xué)而時習(xí)之子曰：“吾十有五而志于學(xué)，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不逾矩。”

Confuciussaid,“Sincetheageof15,Ihavedevotedmyselftolearning;Since30,Ihavebeenwellestablished;Since40,Ihaveunderstoodmanythingsandhavenolongerbeenconfused;since50,Ihaveknownmyheaven-sentduty;since60,Ihavebeenabletodistinguishrightandwronginotherpeople’swords;andsince70,IhavebeenabletodowhatIintendfreelywithoutbreakingtherules.”子曰：“吾十有五而志于學(xué)，三十而立，四十而不惑，五十而知天命AnalectsofConfucius子曰：“學(xué)而不思，則罔；思而不學(xué)，則殆?！?/p>

Confuciussaid,“Itthrowsoneintobewildermenttoreadwithoutthinkingwhereasitplacesoneinjeopardytothinkwithoutreading.”子曰：“人而不仁，如禮何？人而不仁，如樂何？”Confuciussaid,“Whatcanamandoabouttheritesifheisnotbenevolent?Whatcanhedoaboutmusicifheisnotbenevolent?”

AnalectsofConfucius子曰：“學(xué)而不思，子貢曰：“如有博施于民而能濟眾，何如？可謂仁乎？”子曰：“夫仁者，己欲立而立人；己欲達而達人?！?/p>

ZiGongasked,“Whatdoyouthinkofonewhocanbringbountifulbenefitsandabetterlifetoallthepeople?Ishebenevolent?Confuciusanswered,“Abenevolentmanisonewhohelpsothersestablishwhathehimselfwishestoachieve.Tobecapableoftreatingothersasonewouldbetreatedoneselfisthebestwaytobebenevolent.”子貢曰：“如有博施于民而能濟眾，何如？可謂仁乎？”子曰：“夫AnalectsofConfucius子曰：“志于道，據(jù)于德，依于仁，游于藝。”Confuciussaid,“Sticktothewaytoyourgoal,baseyourselfonvirtue,leanuponbenevolence,andtakeyourrecreationinthesixarts(thatis,music,therites,archery,carriagedriving,classicbooksandarithmetic).”子曰：“不憤不啟，不悱不發(fā)，舉一隅不以三隅反，則不復(fù)也?！?/p>

Confuciussaid,“Iwillnotinstructmystudentsuntiltheyhavereallytriedhardbutfailedtounderstand.IfIgivethemoneinstanceandtheycannotdrawinferencesfromit,Iwillnotteachthemanymore.”

AnalectsofConfucius子曰：“志于道，據(jù)AnalectsofConfucius孔子曰：“君子有九思：視思明，聽思聰，色思溫，貌思恭，言思忠，事思敬，疑思問，忿思難，見得思義?！?/p>

Confuciussaid,“Agentlemanconcentratesonthefollowingninethings:seeingclearlywhenheuseshiseyes;hearingacutelywhenheuseshisears;lookingmildwhenitcomestofacialexpression;appearingsedatewhenitcomestodemeanor;beingsincerewhenhespeaks;beingconscientiouswhenitcomestohisofficeresponsibility;seekingadvicewhenheisinthefaceofdifficulty;foreseeingtheconsequenceswhenhegetsangry;askinghimselfwhetheritisrightwhenhewantstogainsomething.”AnalectsofConfucius孔子曰：“君子有九Whatis“Ren”?Confucius’disciplesaskedhimonvariousoccasions,“Whatis‘ren’?”Hereplied,“Itistoloveallmen.”O(jiān)neaspectofthiswas:“Whatyoudonotwantdonetoyourself,donotdotoothers.”Anotherwas:“Amanofperfectvirtue,wishingtobeestablishedhimself,seeksalsotoestablishothers;wishingtobeenlargedhimself,heseeksalsotoenlargeothers.”Thecombinationofthesetwoaspectsisregardedastheessenceof“Ren”,orcalled“thedoctrineofloyaltyandforbearance.”Whatis“Ren”?Confucius’disciContributionsofConfuciusAsthefounderofConfucianism,hecontributedgreatlytothedevelopmentandsuccessoftraditionalChineseculture.(1)Hecompiled6books,whicharecalledtheSixClassics,includingTheBookofSongs《詩》,CollectionofAncientTexts《書》,Therites《禮》,TheMusic《樂》,TheBookofChanges《易》,andTheSpringandAutumnAnnals《春秋》.(2)Heestablishedbenevolence(仁)andritesasthecoreofhistheory.Benevolenceisanethicalsystemaswellasamoralrealm,thecoreofwhichistheadvocacyofloveforhumans.ContributionsofConfuciusAstThoughtsofConfuciusBut,thisloveforhumansisdividedintomanylevels－afeatureofapatriarchalsocialsystem.Ritesrefertotheetiquettesystem,thecoreofwhichissocialstrata.Sincebenevolencereferstomoralandritestopolitics,Confuciandoctrinesarethoughtsofpoliticalethics,whichstandforapolicyofbenevolenceandoppositionoftyrannicalrule.(3)Confuciusestablishedprivateschools,advocatinghislearningstrategies,thatis,thecombinationoflearningandthinking,reviewingandteaching.

ThoughtsofConfuciusBut,this

Uptonow,mostofhisthoughtshavetheirvalues.

Hemaintainstheideathateveryonehastherighttobeeducated,andthateducationshouldbeofferedtoallclasses.Whilespreadingthespiritofbeinginsatiableinlearningandtirelessinteaching,hestrivesforeducatingstudentsinaccordancewiththeiraptitudebyadoptinganelicitationmethodofteaching.儒家思想已無孔不入地滲透在中國人民的觀念、行為、習(xí)俗、信仰、情感之中，形成了中華民族某種共同的心理狀態(tài)和性格特征。深入地了解孔子的思想及學(xué)說，對學(xué)習(xí)和了解中國文化是很有幫助的。（現(xiàn)實意義）

Uptonow,mostofhisthLaoZiLaoZi,founderofTaoism,wasagreatphilosopherinthelatteryearsoftheSpringandAutumnPeriod.HewasappointedasanofficialhistorianintheZhouDynasty;laterheretiredfrompubliclife.LaoZibroachesthethoughtofTao,whichmeansthemovementandlawoftheuniverse.ThisthoughtisreflectedinhisbookLaoZi(orMoralDoctrines).ThebasicnatureofTaoistoletthingstaketheirowncoursenaturally.

Heputforwardtoamodeofreversethinking,thusmakingTaoismandConfucianismexistsimultaneouslyandcomplementarilyandgrowintothetwomainschoolsofChina’straditionalthoughts.LaoZiLaoZi,founderofTaoiSeekingHarmonyandMaintaining

Balance,PeaceandContentmentIntermsofworldoutlook,China’straditionalsociety,basedonthecivilizationofagriculture,advocatedthetheorythat“manisanintegralpartofnature”andthenotionof“thegoldenmean.”Astheearlyagriculturalproductiondependedontheblessingsofnature,itwasabasicrequirementforthesocialeconomytocomplywithnaturallaws;hencetheemergenceofthetheorythat“manisanintegralpartofnature,”whichemphasizedtheharmonyandtheinseparablerelationshipbetweenmanandnature.SeekingHarmonyandMaintaininSeekingHarmonyandMaintaining

Balance,PeaceandContentmentBoththetwoideologicalsystemsofConfucianismandTaoismmaintainedthesametheory.ItreadsinLaoZithat“manshouldadapthimselftonature.”Thetheorythat“manisanintegralpartofnature”impliesthesublimationofmoralquality.WhenConfucianismreferstoit,itmeansthemoralizationofpersonality,whileinTaoismitmeansthenaturalizationofpersonality.Theformertalksaboutmoralcultivation,whilethelatter,aboutreturningtonature.

SeekingHarmonyandMaintaininSeekingHarmonyandMaintaining

Balance,PeaceandContentmentThetheorywasadaptedtoenablepeoplenotonlytoharmonizetherelationshipbetweenmanandnature,butalsotoharmonizetheinterpersonalrelationship,andphysicalandmentalhealth.Confuciuswasinfavorof“thegoldenmean”stressingtheunityofopposites.Theso-called“unity”referstotheattemptatbalancebetweenthetwooppositesides.Therefore,thereisafamoussayingof“holdingthetwoendsbutusingthemiddlepart.”Thegoldenmean,byseekingbalance,aimsatstability.SeekingHarmonyandMaintaininSeekingHarmonyandMaintaining

Balance,PeaceandContentmentStrivingforstabilitywasoneoftheChinesepeople’smajortraits.Theypreferredasettledlifestyletoanever-changingone.Theyweresatisfiedwithwhattheygotfromtheland.Theywerenotinterestedintheexternalworld,hadlittlecuriosityforadventuresandhadlittledesireforexpansion.TheGreatWall,whichwasintendedasadefensivestructureandnotasaweaponforexpansion,isagoodexampleshowingtheChinesepeople’sloveforpeace.Theytookfarming,readingandbringinguptheirchildrenasthestaplesoftheirlife.SeekingHarmonyandMaintaininSeekingHarmonyandMaintaining

Balance,PeaceandContentmentTheharmoniousandstablelifeestablishedtheChinesepeople’scharacterofbeingcontentwithwhattheywereandwhattheyhad.Theywereinclinedtobesatisfiedwithasimpleandplacidlifewithlittleaggressiveness.Theyhadacalmandsoberdignity,andtookanoptimisticattitudetogrievancesanddisaster.Beneaththeirmildappearancetheywereaspirational.SeekingHarmonyandMaintaininEndEndConfuciusandConfucianismConfuciuslivedinthelatterpartoftheSpringandAutumnPeriod(770-479BC).Confuciuswasaphilosopher,politicalthinkerandeducatorofancientChina,whoseinfluenceisstillfeltacrosstheworld.ConfuciusandConfucianismConf《論語》AnalectsofConfuciusLunYu,ortheAnalectsofConfucius,recordsthewordsanddeedsofConfuciusaswellasthoseofhisdisciples.ThebookwascompiledbythedisciplesofConfuciusaftertheirMaster’sdeath.Itcoversawidevarietyofsubjects,rangingfrompolitics,philosophy,literatureandarttoeducationandmoralcultivation.ItisindispensablematerialforthestudyoftheMaster’sthought.Inaconversationalstyle,thebook,richincontentbutlaconicandclearinlanguage,isprofoundandunderstandable.《論語》AnalectsofConfuciusLunYAnalectsofConfucius子曰：“學(xué)而時習(xí)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？”Confuciussaid,“Isitnotapleasureafteralltopracticeinduetimewhatonehaslearnt?Isitnotadelightafteralltohavefriendscomefromafar?Isitnotagentlemanafterallwhowillnottakeoffencewhenothersfailtoappreciatehim?”AnalectsofConfucius子曰：“學(xué)而時習(xí)之子曰：“吾十有五而志于學(xué)，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不逾矩。”

Confuciussaid,“Sincetheageof15,Ihavedevotedmyselftolearning;Since30,Ihavebeenwellestablished;Since40,Ihaveunderstoodmanythingsandhavenolongerbeenconfused;since50,Ihaveknownmyheaven-sentduty;since60,Ihavebeenabletodistinguishrightandwronginotherpeople’swords;andsince70,IhavebeenabletodowhatIintendfreelywithoutbreakingtherules.”子曰：“吾十有五而志于學(xué)，三十而立，四十而不惑，五十而知天命AnalectsofConfucius子曰：“學(xué)而不思，則罔；思而不學(xué)，則殆。”

Confuciussaid,“Itthrowsoneintobewildermenttoreadwithoutthinkingwhereasitplacesoneinjeopardytothinkwithoutreading.”子曰：“人而不仁，如禮何？人而不仁，如樂何？”Confuciussaid,“Whatcanamandoabouttheritesifheisnotbenevolent?Whatcanhedoaboutmusicifheisnotbenevolent?”

AnalectsofConfucius子曰：“學(xué)而不思，子貢曰：“如有博施于民而能濟眾，何如？可謂仁乎？”子曰：“夫仁者，己欲立而立人；己欲達而達人?！?/p>

ZiGongasked,“Whatdoyouthinkofonewhocanbringbountifulbenefitsandabetterlifetoallthepeople?Ishebenevolent?Confuciusanswered,“Abenevolentmanisonewhohelpsothersestablishwhathehimselfwishestoachieve.Tobecapableoftreatingothersasonewouldbetreatedoneselfisthebestwaytobebenevolent.”子貢曰：“如有博施于民而能濟眾，何如？可謂仁乎？”子曰：“夫AnalectsofConfucius子曰：“志于道，據(jù)于德，依于仁，游于藝?！盋onfuciussaid,“Sticktothewaytoyourgoal,baseyourselfonvirtue,leanuponbenevolence,andtakeyourrecreationinthesixarts(thatis,music,therites,archery,carriagedriving,classicbooksandarithmetic).”子曰：“不憤不啟，不悱不發(fā)，舉一隅不以三隅反，則不復(fù)也?！?/p>

Confuciussaid,“Iwillnotinstructmystudentsuntiltheyhavereallytriedhardbutfailedtounderstand.IfIgivethemoneinstanceandtheycannotdrawinferencesfromit,Iwillnotteachthemanymore.”

AnalectsofConfucius子曰：“志于道，據(jù)AnalectsofConfucius孔子曰：“君子有九思：視思明，聽思聰，色思溫，貌思恭，言思忠，事思敬，疑思問，忿思難，見得思義。”

Confuciussaid,“Agentlemanconcentratesonthefollowingninethings:seeingclearlywhenheuseshiseyes;hearingacutelywhenheuseshisears;lookingmildwhenitcomestofacialexpression;appearingsedatewhenitcomestodemeanor;beingsincerewhenhespeaks;beingconscientiouswhenitcomestohisofficeresponsibility;seekingadvicewhenheisinthefaceofdifficulty;foreseeingtheconsequenceswhenhegetsangry;askinghimselfwhetheritisrightwhenhewantstogainsomething.”AnalectsofConfucius孔子曰：“君子有九Whatis“Ren”?Confucius’disciplesaskedhimonvariousoccasions,“Whatis‘ren’?”Hereplied,“Itistoloveallmen.”O(jiān)neaspectofthiswas:“Whatyoudonotwantdonetoyourself,donotdotoothers.”Anotherwas:“Amanofperfectvirtue,wishingtobeestablishedhimself,seeksalsotoestablishothers;wishingtobeenlargedhimself,heseeksalsotoenlargeothers.”Thecombinationofthesetwoaspectsisregardedastheessenceof“Ren”,orcalled“thedoctrineofloyaltyandforbearance.”Whatis“Ren”?Confucius’disciContributionsofConfuciusAsthefounderofConfucianism,hecontributedgreatlytothedevelopmentandsuccessoftraditionalChineseculture.(1)Hecompiled6books,whicharecalledtheSixClassics,includingTheBookofSongs《詩》,CollectionofAncientTexts《書》,Therites《禮》,TheMusic《樂》,TheBookofChanges《易》,andTheSpringandAutumnAnnals《春秋》.(2)Heestablishedbenevolence(仁)andritesasthecoreofhistheory.Benevolenceisanethicalsystemaswellasamoralrealm,thecoreofwhichistheadvocacyofloveforhumans.ContributionsofConfuciusAstThoughtsofConfuciusBut,thisloveforhumansisdividedintomanylevels－afeatureofapatriarchalsocialsystem.Ritesrefertotheetiquettesystem,thecoreofwhichissocialstrata.Sincebenevolencereferstomoralandritestopolitics,Confuciandoctrinesarethoughtsofpoliticalethics,whichstandforapolicyofbenevolenceandoppositionoftyrannicalrule.(3)Confuciusestablishedprivateschools,advocatinghislearningstrategies,thatis,thecombinationoflearningandthinking,reviewingandteaching.

ThoughtsofConfuciusBut,this

Uptonow,mostofhisthoughtshavetheirvalues.

Hemaintainstheideathateveryonehastherighttobeeducated,andthateducationshouldbeofferedtoallclasses.Whilespreadingthespiritofbeinginsatiableinlearningandtirelessinteaching,hestrivesforeducatingstudentsinaccordancewiththeiraptitudebyadoptinganelicitationmethodofteaching.儒家思想已無孔不入地滲透在中國人民的觀念、行為、習(xí)俗、信仰、情感之中，形成了中華民族某種共同的心理狀態(tài)和性格特征。深入地了解孔子的思想及學(xué)說，對學(xué)習(xí)和了解中國文化是很有幫助的。（現(xiàn)實意義）

Uptonow,mostofhisthLaoZiLaoZi,founderofTaoism,wasagreatphilosopherinthelatteryearsoftheSpringandAutumnPeriod.HewasappointedasanofficialhistorianintheZhouDynasty;laterheretiredfrompubliclife.LaoZibroachesthethoughtofTao,whichmeansthemovementandlawoftheuniverse.ThisthoughtisreflectedinhisbookLaoZi(orMoralDoctrines).ThebasicnatureofTaoistoletthingstaketheirowncoursenaturally.

Heputforwardtoamodeofreversethinking,thusmakingTaoismandConfucianismexistsimultaneouslyandcomplementarilyandgrowintothetwomainschoolsofChina’straditionalthoughts.LaoZiLaoZi,founderofTaoiSeekingHarmonyandMaintaining

Balance,PeaceandContentmentIntermsofworldoutlook,China’straditionalsociety,basedonthecivilizationofagriculture,advocatedthetheorythat“manisanintegralpartofnature”andthenotionof“thegoldenmean.”Astheearlyagriculturalproductiondependedontheblessingsofnature,itwasabasicrequirementforthesocialeconomytocomplywithnaturallaws;hencetheemergenceofthetheorythat“manisanintegralpartofnature,”whichemphasizedtheharmonyandtheinseparablerelationshipbetweenmanandnature.SeekingHarmonyandMaintaininSeekingHarmonyandMaintaining

Balance,PeaceandContentmentBoththetwoideologicalsystemsofConfucianismandTaoismmaintainedthesametheory.ItreadsinLaoZithat“manshouldadapthimselftonature.”Thetheorythat“manisanintegralpartofnature”impliesthesublimationofmoralquality.WhenConfucianismreferstoit,itmeansthemoralizationofpersonali