孔子语录英译 汇总37句
1. ell must first sharpen his tools.君子和而不同，小人同而不合。The superior man aims at harmony but not at uniformity. The mean man aims at uniformity but not at harmony.欲速则不达，见小利则大事不成。If you have things done hastily, you will not reach the goal. If you only see small gains, you will not accomplish great tasks.其身正，
2. to propriety.人无远虑，必有近忧。If a man take no thought about what is distant, he will find sorrow near at hand.君子有三戒。少之时，血气未定，戒之在色。及其壮也，血气方刚，戒之在斗。及其老也，血气既衰，戒之在得。There are three things which the superior man guards against. In youth, when the physical powers, are not yet settled, he guards against lust. Wh
3. an being, the most fundamental practice is that of filial piety, the English translation of the Chinese hsiao, which means to love, respect and take care of ones parents. Confucius believed that if people cultivated this innate tendency well, all other natural forms of human goodness would be positi
4. on firm ground. He takes loyalty and good faith to be of primary importance, and has no friends who are not of equal (moral) caliber. When he makes a mistake, he doesnt hesitate to correct it.Comment The Superior Man still makes mistakes. The difference between him and other people is that he rectif
5. dictate [5dikteit] n. [ictate [5dikteit] n. [ictate [5dikteit] n. [常用复用复用复]命令,支配令,支配令,支配
6. 反腐倡廉 anti-corruption bid
7. when sent to any quarter will not disgrace his princes commission, deserves to be called an officer.以不教民战，是谓弃之。To lead an uninstructed people to war, is to throw them away.不在其位，不谋其政。He who is not in any particular office, has nothing to do with plans for the administration of its duties.上好礼，^v^易使也。Wh
8. t it does not indicate the goodness implied by the term jen.In the Chinese essence-function perception, jen can be understood as the essence of all kinds of manifestations of virtuosity: wisdom, filial piety, reverence, courtesy, love, sincerity, etc., all of which are aspects, or functions of jen.T
9. docile [5dEusail] a.ocile [5dEusail] a.ocile [5dEusail] a.驯顺的,驯良的顺的,驯良的顺的,驯良的
10. rilous.敏而好学，不耻下问。He was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors.十室之邑，必有忠信，如丘者焉，不如丘之好学也。In a hamlet of ten families, there may be found one honourable and sincere as I am, but not so fond of learning.知之者，不如好之者，好之者，不如乐之者。They who know the
11. en he is strong and the physical powers are full of vigor, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness.唯女子与小人，为难养也。近之则不孙，远之则怨。Of all people, girls and servants are the most difficult to behave to. If you are familiar with them,
12. 依法拆迁 lawful housing demolition and relocation
13. incomparable [in5kCmpErEbl] a.ncomparable [in5kCmpErEbl] a.ncomparable [in5kCmpErEbl] a.无比的,无双的比的,无双的比的,无双的
14. of his disciples a Superior Man, intending a complement. Thus, the categorization is not so rigid. One might want to compare the term Superior Man to the Buddhist bodhisattva, in that both are the models for the tradition, both indicate a very high stage of human development as technical terms, yet
15. 贫富差距 gap between the rich and the poor (wealth gap)
16. 学而不思则罔，思而不学则怠。
17. analects [5An[lekts] n.nalects [5An[lekts] n.nalects [5An[lekts] n.论集,文选集,文选集,文选
18. her.学而时习之，不亦说乎？ Is it not pleasant to learn with a constant perseverance and application?温故而知新，可以为师矣。If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others.学而不思则罔，思而不学则殆。Learning without thought is labour lost; thought without learning is pe
19. 巧言令色，鲜矣仁。
20. bidding [5bidiN] n.idding [5bidiN] n.idding [5bidiN] n.命令,吩咐令,吩咐令,吩咐
21. ndamentals. Once the fundamentals are established, the proper way (tao) appears. Are not filial piety and obedience to elders fundamental to the enactment of jen?Comment The Chinese term jen has been translated into English as humanity, benevolence, goodness, Perfect Goodness, etc. It is a difficult
22. nally means Son of a Prince-thus, someone from the nobility. Inthe Analects, Confucius imbues the term with a special meaning. Though sometimesused strictly in its original sense, it also refers to a person who has made。3欢迎下载精品文档significant progress in the Way (Tao) of self-cultivation, by practicin
23. 子曰：“学而时习之，不亦悦乎?有朋自远方来，不亦乐乎?
24. 不令而行；其身不正，虽令不从。When a rulers personal conduct is correct, he will be obeyed without the issuing of orders. If his personal conduct is not correct, he may issue orders, but they will not be followed.岁寒，然后知松柏之后凋也。Only when the year becomes cold do we know how the pine and the cypress are the last to f
25. 工欲善其事，必先利其器。
26. o not do to others.言必信，行必果。Keep what you say and carry out what you do.君子以文会友，以友辅仁。The superior man on grounds of culture meets with his friends, and by their friendship helps his virtue.三军可夺师也，匹夫不可夺志也。The commander of the forces of a large State may be carried off, but the will of even a common man
27. 本，本立而道生。孝弟也者，其为仁之本与！”子曰：“巧言令色，鲜矣仁！”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？”子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”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。”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。”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。”曾子曰：“慎终，追远，民德归厚矣。”子禽问於子贡曰：“夫子至於是邦也，必闻其政，求之与？抑与之与？。2欢迎下载精品文档子贡曰：“夫子温、良、恭、俭、让以得之。
28. dictate [5dikteit] n.[常用复]命令，支配
29. 就业问题 employment
30. ety, things wont go well.Comment Propriety is the English rendition of the Chinese li. This is a word that also has a wide spectrum of meaning in Classical Chinese thought, and is。6欢迎下载精品文档difficult to translate by a single word. Its most basic meaning is that of ritual or ceremony, referring to all
31. 欲速则不达，见小利则大事不成。
32. cannot be taken from him.后生可畏，焉知来者之不如今也？A youth is to be regarded with respect. How do you know that his future will not be equal to our present?有朋自远方来，不亦乐乎？ Is it not delightful to have friends coming from distant quarters?人不知而不愠，不亦君子乎？Is he not a man of complete virtue, who feels no discomposure
33. cius) arrives in any country, he invariably finds out everything about its government. Does he seek this information? Or is it given to him?Tzu Kung said, Our teacher gets it by being cordial, upright, courteous, temperate and complaisant. His way of getting information is quite different from that
34. sorts of rituals that permeated early East Asian society. The most significant of course, would be wedding ceremonies and funerals. But there were also various agricultural rituals, coming-of-age rituals, coronations, etc. Confucius was an expert on the proper handling of all sorts of rituals.The t
35. after all what is expected of a gentleman?The Master said,“ At fifteen I set my heart upon learning. At thirty, Iplanted my feet firm upon the ground. At forty, I no longer suffered from2)perplexities. At fifty, I knew what were the 3)biddings of Heaven. At sixty,I heard them with 4)docile ear. At
36. unendurably [5Qnin5djuErEbli] ad.nendurably [5Qnin5djuErEbli] ad.nendurably [5Qnin5djuErEbli] ad. 难忍受地,不可容忍地忍受地,不可容忍地忍受地,不可容忍地
37. ade.见义不为，无勇也。To see what is right and not to do it is want of courage.见贤思齐焉，见不贤而内自省也。When we see men of worth, we should think of equalling them; when we see men of a contrary character, we should turn inwards and examine ourselves.君子欲讷于言，而敏于行。The superior man wishes to be slow in his speech and ear
孔子语录英译 汇总56句
1. 子曰：“贤哉回也!一箪食，一瓢饮，在陋巷，人不堪其忧，
2. 性相近也，习相远也。
3. en rulers love to observe the rules of propriety, the people respond readily to the calls on them for service.闻有国有家者，不患寡，而患不均，不患贫，而患不安。盖均无贫，和无寡，安无倾。I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep t
4. perplexity [p[5pleksiti] n.困惑;窘困
5. ens not knowing me; I will be afflicted that I do not know men.诗三百，一言以蔽之，曰：思无邪。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.关睢乐而不淫，哀而不伤。The Kwan Tsu is expressive of enjoyment without being licentious, and of
6. e ones self and return to propriety, is perfect virtue. If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?君子敬而无失，与人恭而有礼。四海之内，皆兄弟也，君子何患乎无兄弟也。Let the superior
7. 教育公平 equal access to education
8. 温故而知新，可以为师矣。
9. , which has also commonly been translated as righteousness. Although not quite as essential a concept as jen, it is a strongly internalized human capacity. Being attuned to Righteousness allows people to do the proper thing in the proper situation, to give each person, place and thing its proper due
10. truth are not equal to those who love it, and they who love it are not equal to those who delight in it.默而识之，学而不厌，诲人不倦，何有于我哉。The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied - which one of these things belongs to me?我非生而知之者，好古，敏以求之者也。I am
11. 有教无类。
12. man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:- then all within the whole country will be his brothers. What has the superior man to do with being distressed because he has no brothers?君子成人之美，不成人之恶，小人反是。The superior man seeks to
13. 精品文档人物语录：孔子语录（论语）中英文对照翻译AnalectsThe Master said, to learn and at due times to repeat what one has learned, is that not after all a pleasure? That friends should come to one from afar, isthis not after all delightful? To remain unsoured even though one s merits are unrecognized by others, is that not
14. 己所不欲，勿施于人。
15. 。In carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation between superiors and inferiors, is like that between the wind and the grass. The grass must bend, when the wind blows across it.举直错诸枉，能使枉者直。Emp
16. analects [5An[lekts] n.论集，文选
17. 当仁，不让于师。
18. r prince, and be honest in speech when dealing with your friends. Then even if someone saysyou are not learned (hseh), I would say that you are definitely learned.Comment In the Confucian tradition, learning (hseh) is more than intellectual,academic study, or the accumulation of facts (although this
19. concept to translate because it doesnt really refer to any specific type of virtue orpositive endowment, but refers to an inner capacity possessed by all human beings to do good, as human beings should. This is the reason some have translated it as humanity. The problem with this translation is tha
20. perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this.何以报德？以直报怨，以德报德。With what then will you recompense kindness? Recompense injury with justice, and recompense kindness with kindness.巧言乱德。小不忍，则乱大谋。Specious words confound virtue. Want of forbearance in small matters confounds great plans.道不同，不相为谋。Those whose courses are different cannot lay plans for one another. 摘自China Daily英语点津
21. perplexity [p[5pleksiti] n.erplexity [p[5pleksiti] n.erplexity [p[5pleksiti] n. 困惑惑惑;窘困困困
22. bidding [5bidiN] n.命令，吩咐
23. f the people according to the seasons is extremely important in an agriculture-based society, where planting, cultivating, or harvesting a certain crop during a certain few-day period can be critical. During the Spring and Autumn and Warring States periods in China, selfish and aggressive warlords f
24. heir several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of peop
25. 十而耳顺，七十而从心所欲，不逾矩。 At fifteen I set my heart upon learning. At thirty, I 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 ear. At seventy, I could follow the dictates of my own
26. ss is close to Righteousness, your words can be followed. When your show of respect is according to propriety, you will be far from shame and disgrace. If you have genuine affection within your family, you can become an ancestor.Comment Righteousness with a capital R is my rendering of the Chinese i
27. warded. When punishments are not properly awarded, the people do not know how to move hand or foot.如有王者，必世而后仁。If a truly royal ruler were to arise, it would still require a generation, and then virtue would prevail.行己有耻，使于四方，不辱君命，可谓士矣。He who in his conduct of himself maintains a sense of shame, and
28. loy the upright and put aside all the crooked;- in this way the crooked can be made to be upright.先有司，赦小过，举贤才。Employ various officers, pardon small faults, and raise to office men of virtue and talents.名不正，则言不顺；言不顺，则事不成；事不成，则礼乐不兴；礼乐不兴，则刑罚不中；刑罚不中，^v^无所措手足。If names be not correct, language is not in ac
29. not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there.三人行，必有我师焉。择其善者而从之，其不善者而改之。When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid the
30. le; and when there is such a contented repose, there will be no rebellious upsettings.人生态度Attitude of Life性相近也，习相远也。By nature, men are nearly alike; by practice, they get to be wide apart.过而不改，是谓过矣。Not to mend the fault one has made is to err indeed.己所不欲，勿施于人。What you do not want done to yourself, d
31. erm li however, has, in the Analects, a much broader meaning than ritual, since it can also refer to the many smaller ritualized behavior patterns involved in day-to-day human interactions. This would include proper speech and body language according to status, age, sex-thus, manners. In this sense,
32. iquity.The character of the Superior Man, in contrast to the sage, is being taught as a tangible model for all in the here and now. And although many descriptions of therequirements for ch n-tzu status seem quite out of our reach, there are many passages where Confucius labels a contemporary, or one
33. 司法公正 judicial justice
34. aid: Isnt it a pleasure to study and practice what you have learned? Isnt it also great when friends visit from distant places? If people do not recognize me and it doesnt bother me, am I not a Superior Man?Comment Superior Man is a common English translation for the Chinese term chn-tzu which origi
35. heart; for what I desired no longer overstepped the boundaries of right.贤哉回也!一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉回也! Incomparable indeed was Hui! A handful of rice to eat, a gourdful of water to drink, living in a mean street. Others would have found it unendurably depressing, but to Huis cheerfulness it ma
36. though men may take no note of him?父在，观其志。父没，观其行。三年无改于父之道，可谓孝矣。While 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.不患人之不己知，患不知人也。I will not be afflicted at m
37. 子曰：“吾十有五而志于学，三十而立，四十而不惑，五十
38. 1 Confucius said: ^v^Isn't it a pleasure to study and practice what you have learned? Isn't it also great:1 Confucius said: ^v^Isn't it a pleasure to study and practice what you have learned? Isn't it also great:1 Confucius said: ^v^Isn't it a pleasure to study and practice what you have learned? Isn't it also great when friends visit from distant places? If people do not recognize me and it doesn't bother me, am I nothen friends visit from distant places? If people do not recognize me and it doesn't bother me, am I nothen friends visit from distant places? If people do not recognize me and it doesn't bother me, am I not a Superior Man?^v^ Superior Man?^v^ Superior Man?^v^
39. 言必信，行必果。
40. 医疗改革 medical reform
41. grief without being hurtfully excessive.父母在，不远游，游必有方。While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes.德不孤，必有邻。Virtue is not left to stand alone. He who practises it will have neighbors.吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六
42. g Righteousness, by loving treatment of parents, respect for elders, honesty withfriends, etc. Though the ch n-tzu is clearly a highly advanced human being, he is still distinguished from the category of sage (sheng-jen), who is, in the Analects more of a divine being, usually a model from great ant
43. 君子以文会友，以友辅任。
44. de no difference at all. Incomparable indeed was Hui.知者乐水，仁者乐山。知者动，仁者静。知者乐，仁者寿。The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful; the virtuous are long-lived.逝者如斯夫，不舍昼夜。It passes on just like this, not ceasing da
45. loving all, but become intimate with jen. After doing this, if he has energy to spare, he can study literature and the arts.Comment In the above-mentioned essence-function view, the development of ones proper relationship with ones parents and others around her/him is fundamental in life. Only after
46. nest in his conduct.三军可夺师也，匹夫不可夺志也。The commander of the forces of a large state may be carried off, but the will of even a common man cannot be taken from him.知者不惑，仁者不忧，勇者不惧。The wise are free from perplexities; the virtuous from anxiety; and the bold from fear.克己复礼为仁。一日克己复礼，天下归仁焉。为仁由己，而由人乎哉。To subdu
47. gourdful [5guEdful] n.ourdful [5guEdful] n.ourdful [5guEdful] n.
48. they lose their humility. If you maintain a reserve towards them, they are discontented.为人处世Philosophy of Life君子不以言举人，不以人废言。The superior man does not promote a man simply on account of his words, not does he put aside good words because of the man.工欲善其事，必先利其器。A craftsman who wishes to do his work w
49. li means any action proper, or appropriate to the situation. For instance, in the modern context, I might go up and slap my friend on the back. But I certainly wouldnt to that to my professor, or to a student in my class whom I dont know very well.In the Analects, li, as a general category, is clea
50. y or night!食不厌精，脍不厌细。He did not dislike to have his rice finely cleaned, nor to have his minced meat cut quite small.非礼勿视，非礼勿听，非礼勿言，非礼勿动。Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary
51. 民主监督 democratic supervision
52. cordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly a
53. seventy, I could follow the 5)dictates of myown heart; for what I desired no longer overstepped the boundaries of right.”The Master said, 6)incomparable indeed was Hui! A handful of rice to eat, a 7)gourdful of water to drink, living in a mean street. Others would have foundit 8)unendurably depressi
54. m.学如不及，犹恐失之。Learn as if you could not reach your object, and were always fearing also lest you should lose it.为政以德Rule by virture君君，臣臣，父父，子子。There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son.子为政，焉用杀；子欲善，而民善矣。君子之德风，小人之德草，草上之风必偃
55. docile [5dEusail] a.驯顺的，驯良的
56. 调控房价 housing prices control