庄子_英文_
中华优秀传统文化英文书籍
中华优秀传统文化英文书籍
中华优秀传统文化英文书籍有很多，以下是一些推荐的书籍：
1. 《论语》英文译本：Confucius: The Analects，杨伯峻译，外语教学与研究出版社
2. 《道德经》英文译本：The Tao Te Ching，陈鼓应、白奚译，北京大学出版社
3. 《大学》英文译本：The Great Learning，王文锦译，中华书局
4. 《中庸》英文译本：The Doctrine of the Mean，程昌明译，九州出版社
5. 《孟子》英文译本：Mencius，杨伯峻译，中华书局
6. 《墨子》英文译本：Mozi: A Translation and Study of the Complete Works，梅贻宝译，中华书局
7. 《庄子》英文译本：Chuang Tzu: The Inner Chapters，陈鼓应、白奚译，商务印书馆
8. 《周易》英文译本：The Book of Changes，刘大钧、林忠军译，上海古籍出版社
9. 《诗经》英文译本：The Book of Songs: The New Bilingual Edition，许渊冲译，北京大学出版社
10. 《礼记》英文译本：The Book of Rites，杨天宇译，上海古籍出版社
以上是一些中华优秀传统文化英文书籍的推荐，希望对您有所帮助。
庄子秋水英译
庄子秋水(Zhuangzi’s Autumn Water)庄子秋水，是庄子这位古代中国哲学家的一篇重要作品。
庄子是道家学派的代表人物之一，他以其独特的思想和寓言故事闻名于世。
在《庄子》一书中，他运用富有想象力和诗意的语言，表达了对自然、生命和人性的深刻思考。
其中，《庄子秋水》被认为是他最著名的篇章之一。
篇章简介《庄子秋水》以描写秋天湖泊中水面上飘浮的树叶为起点，通过对树叶与湖水相互关系的比喻，表达了庄子对生命变化、无常和虚无之道的理解。
文章以简洁而生动的文字将读者带入一个虚幻而超脱尘世的境界，引发人们对生命意义和存在状态的思考。
翻译以下是我对《庄子秋水》这篇文章进行的英文翻译：Autumn Water by ZhuangziThe autumn water in Zhuangzi’s work is one of the important pieces written by this ancient Chinese philosopher. Zhuangzi is one of the representatives of the Daoist school of thought, known for his unique ideas and allegorical stories. In the book “Zhuangzi,” he uses imaginative and poetic language to express profound reflections on nature, lif e, and human nature. Among them, “Autumn Water” is considered one of his most famous chapters.Introduction“Autumn Water” begins with the description of floating leaves on the water surface of a lake during autumn. Through the metaphorical relationship between leaves and water, Zhuangzi expresses his understanding of the changes in life, impermanence, and the way of emptiness. The concise and vivid writing style brings readers into an illusory and detached realm, prompting people to contemplate the meaning of life and their state of existence.TranslationHere is my English translation of “Autumn Water” by Zhuangzi:Autumn WaterThe autumn water is clear; it reflects the floating leaves with brilliance. The leaves dance upon the surface like butterfliesfluttering in a dream. They drift aimlessly in the wind, carried by an invisible force that guides their path.The water embraces these transient guests with gentle ripples. It holds them for a moment before releasing them back into the world. Their journey continues as they are carried away by the current, never to return to their original resting place.In this endless cycle of change, we find a reflection of our own existence. Like the leaves on the water, we too are swept along by unseen forces. We float through life without control or direction, surrendering ourselves to the ebb and flow of time.Yet amidst this constant flux, there is beauty to be found. The leaves shimmer in the sunlight, creating a tapestry of colors that captivates our senses. They remind us that even in uncertainty, there is grace and harmony.The autumn water teaches us a valuable lesson – that life is fleeting and ever-changing. It urges us to let go of our attachments and embrace the natural course of things. By doing so, we can find peace and contentment in the midst of chaos.So let us learn from the leaves on the water, and allow ourselves to be carried by the currents of life. Let us embrace the beauty of impermanence and find solace in the knowledge that everything is as it should be.Conclusion“Autumn Water” is a masterpiece that showcases Zhuangzi’s profound thoughts on life and existence. Through its poetic language and metaphorical storytelling, it invites readers to contemplate the transient nature of life and find meaning in impermanence. The English translation provided aims to capture the essence of Zhuangzi’s original work while conveying its messages to a wider audience.。
中国文化关键词的英文表达
中国文化关键词一、四大发明the Four Great inventions of Ancient China1、火药gunpowder2、印刷术printing3、造纸术paper-making4、指南针compass二、中国古代哲学家Ancient Chinese Philosophers1、孔子Confucius2、孟子Mencius3、老子Lao Tzu4、庄子Chuang Tzu5、孙子Sun Tzu6、墨子Mo Tzu三、四书The Four Books1、《大学》The Great Learning2、《中庸》The Doctrine of the Mean3、《论语》The Analects of Confucius4、《孟子》The Mencius四、书法五大书体The Five Major Styles of Chinese Calligraphy1、篆书seal script; seal character2、隶书official script; clerical script3、行书running script; semi-cursive script4、草书cursive script5、楷书regular script; standard script五、六气The Six Classical Arts1、礼rites2、乐music3、射archery4、御riding5、书writing6、数arithmetic六、汉字Chinese Characters1、汉字笔画stroke2、偏旁部首radical3、书写体系writing system4、汉藏语系Sino-Tibetan5、汉学家Sinologist; Sinologue6、中国热Sinomania7、同宗同源of the same origin8、华夏祖先the Chinese Characters9、单音节single syllable10、声调tone11、阳平、阴平、上声、去声level tone, rising tone, falling-rising tone, falling tone七、武术The Martial Arts1、中国武术kung fu2、武术门派schools of martial arts3、习武健身practice martial arts for fitness4、古代格斗术ancient form of combat5、中国武术协会Chinese Martial Art Association6、武林高手top martial artist7、气功Qigong, deep breathing exercises8、柔道judo9、空手道karate10、跆拳道tae kwon do11、拳击boxing12、摔跤wrestling13、击剑fencing14、武侠小说tales of roving knights; kungfu novels八、中国文学作品Chinese Literary Works1、《三国演义》Three Kingdoms2、《西游记》Journey to the West3、《红楼梦》Dream of the Red Mansions4、《山海经》the Classic of Mountains and Rivers5、《资治通鉴》History as a Mirror; Comprehensive History Retold as a Mirror for Rulers6、《西厢记》the Romance of West Chamber7、《水浒传》Heroes of the Marshes, Tales of the Water Margin8、《聊斋志异》Strange Tales of a Lonely Studio; Strange Tales from Make-Do Studio9、《围城》Fortress Besieged10、《阿Q正传》The True Story of Ah Q11、《春秋》The Spring and Autumn Annals12、《史记》Historical Records13、《诗经》The Book of Songs14、《易经》The Book of Changes15、《礼记》The Book of Rites16、《孝经》Book of Filial Piety17、《三字经》Three-Character Scripture; Three-Word Chant18、八股文Eight-part essay; stereotyped writing19、五言绝句five-character quatrain20、七言律诗seven-character octave九、中国建筑Chinese Architecture1、四合院quadrangle; the traditional Chinese single-story houses with rows of rooms around the four sides of a courtyard2、蒙古包(Mongolian)yurt3、碑文inscriptions on a tablet4、碑林the forest of steles5、道观Taoist temple6、殿hall7、烽火台beacon tower8、鼓楼drum tower9、华表ornamental column十、十二生肖Zodiac1、鼠Rat2、牛Ox3、虎Tiger4、兔Hare5、龙Dragon6、蛇Snake7、马Horse8、羊Sheep9、猴Monkey10、鸡Rooster11、狗Dog12、猪Pig十一、传统节日Traditional Festivals1、春节The Spring Festival拜年pay a New Year visit爆竹fire cracker除夕Eve of Chinese New Year春联Spring Couplets辞旧迎新ring out the old year and ring in the new饺子boiled dumpling锅贴pan-fried dumpling; pot-sticker庙会temple fair年画traditional Chinese New year Pictures年夜饭the Eve Feast; family reunion dinner on lunar New Year’s Eve; Banquet of Chinese New Year Eve守岁stay up late on the New Year’s Eve团圆饭family reunion dinner压岁钱New Year gift-money; money given to children as a New Year gift2、元宵节Lantern Festival元宵sweet sticky rice dumplings花灯festival lantern灯谜lantern riddle舞龙dragon dance狮子舞lion dance踩高跷stilt walking3、清明节Tomb-sweeping Day扫墓tomb-sweeping; sweep tomb sites of loved ones祭祖offer sacrifices to the ancestors踏青go for an outing in spring4、端午节Dragon Boot Festival赛龙舟dragon boot race粽子tradition Chinese rice-pudding亡灵departed soul忠臣loyal minister5、中秋节Moon Festival; Mid-Autumn Day月饼moon cake赏月appreciate the glorious full moon6、重阳节Double Ninth Day; the Aged Day7、国庆节National Day十二、京剧Beijing Opera1、变脸face-off2、生male(the positive male role)3、旦female(the positive female role)4、净a supporting male role with a striking character5、丑a down or a negative role6、花脸painted role7、独角戏monodrama; one-man show8、京剧票友amateur performer of Beijing Opera; Peking Opera fan9、脸谱mask十三、《论语》The Analects of Confucius1、己所不欲，勿施于人Do not do to others what you would not want them do to you.2、言必行，行必果Keep what you see and carry out what you do.3、有朋自远方来，不亦说乎？Isn’t it a delight to have friends coming from afar?4、知者乐山，仁者乐水The wise find pleasure in waters; the virtuous find pleasure inmountains.5、君子敏于言而甚于行The gentleman are speedy as a worker and cautious as aspeaker.6、知之为知之，不知为不知，是知也。
庄子 英文介绍
Huizi:how do you know they are happy?you are not a fish. ╭∩╮（︶︿︶）╭∩╮
Zhuangzi’s subjectivism is balanced by a kind of senstive holism in the conclusion of “The Happiness of Fish”. 这篇寓言是中国古代一 场著名的辩论，带有浓 厚的哲学意味。 惠施的观点是，人只能 自知，不能他知；而庄 子的观点则是，人既可 自知，又能感知其他事 物。
zhuangzi
主要成就achievements：
Zhuangzi has fascinated the Chinese mind.He Name：庄子 Chinese takes readers to undreamed of lands and stimulates them through 庄氏，名周，字子休（一作子沐) conversations of the shadow , the 别名alias：庄周、南华真人 skeleton, and the north wind.He seems to transcend the mundaneStates Period he is 国籍nationality：Warring world, yet –State always in the very depth of daily life.He of Song is quietistic, yet for him life moves on 出生地birthplace：宋国蒙（今安徽蒙城或河南 like a galloping horse.He is mystical, but also follows reason as the leading light. 商丘） Zhuang Zi was an influential Chinese 职业profession：philosopher, thinkers, writers philosopher .
古文英译
3、古今、通假和词能消长
先秦两汉古籍中通假字很多，不明通假就会误译。
请看下例：八月剥枣。(《诗经· 七月》) “剥”就是 通假字，剥者，击也。
此句许渊冲译成： In eighth moon down the dates we beat. (八月 打下大红枣。)
再比较下面两个句子中的“说”字。 (1)成事不说，遂事不谏，既往不咎。(《论语· 八 佾》)。 (2)非不说子之道，力不足也。(《论语· 雍也》)。 第1句中的“说”字古义今义相同，该句可译成： It is bootless to discuss accomplished facts, to protest against things past remedy, to find fault with bygone things. 第2句中的“说”同“悦”，不明古今就可能将 “说”字译错。理雅各译成： It is not that I do not delight in your doctrine, but my strength is insufficient.
三、汉语文言与现代英语的 比较及翻译
（一）汉语文言与现代英语句法结构的主要相似 点及其翻译 1、文言判断句与英语SVC句型 2、文言被动句与英语的被动句 （二）汉语文言与现代英语句法结构的主要差异 及其翻译 1、意合与形合 (parataxis vs. hypotaxis) 2、汉语动词优势与英语名词、介词、分词优势 3、重复与替代 (repetition vs. substitution) 4、省略与完备 (omission vs. comprehensiveness)
Limited, 1925)
中国古代传说故事英文翻译及讲解
盘古开天辟地
天地浑沌如鸡子，盘古生其中。万八千岁，
天地开辟，阳清为天，阴浊为地。盘古在 万八千岁。天数极高，地数极深，盘古 极长，后乃有三皇。数起于一，立于三， 成于五，盛于七，处于九，故天去地九万 里。
——《艺文类聚》卷一引《三五历记》(三国）
精卫填海
the sea
Jingwei determines to fill up
精卫填海
发鸠之山，其上多柘（音这）木，有鸟焉，
其状如乌，文首，白喙，赤足，名曰： “精卫”，其鸣自詨（音叫）。是炎帝之 少女，名曰女娃。女娃游于东海，溺而不 返，故为精卫，常衔西山之木石，以堙于 东海。 ——《山海经·北次三经》
have ceased to be regarded as religion or serious interpretation of the universe, but they have stayed in the culture and hold its place in literature and art, and will continue to hold to it, for it is too closely connected with the finest productions of poetry and art, both ancient and modern, to pass into oblivion.
An easier one
Mythology can refer to the collected myths of
a group of people and their collection of stories they tell to explain nature, history, and customs - or to the study of such myths. As a collection of explanatory stories, mythology is a vital feature of every culture.
《庄子》的英译及其对英语世界的影响
《庄子》的英译及其对英语世界的影响作者：庄婷来源：《北方文学》2019年第05期摘要：庄周是战国时期伟大的思想家、哲学家和文学家，他和他的门人以及后学者所著的《庄子》（被道教奉为《南华经》）是道家经典之一，其中名篇有《逍遥游》，《齐物论》等。
庄子的文章，想象奇特，具有浓厚的浪漫主义色彩，对后世文学有很大的影响。
而《庄子》的英译版本也越来越多，如今其英译版本全译、选译已达二十余种，这些译介对英语世界产生了很大的影响。
关键词：《庄子》;英译;影响庄子（公元前369一公元前286）姓庄名周，字子休，宋国蒙地（今河南商丘）人。
他是老子思想的继承和发展者，后世将他与庄子并称为“老庄”。
The Zhuangzi，a text from the 3rd century BCE，derives its name from its purported author Zhuang Zhou 莊周who early historical sources say flourished between about 350 and 300 BCE.”[1]《庄子》被奉为道家的经典之作，大致可以概括为“人道为本”，“万物齐一”，“自然无为”和“逍遥而游”四个方面，取得了很高的文学成就。
目前中外的全译本、选译本已达二十余种。
此文将列举《庄子》的各种英译版本，总结概括别人对英译本的研究，讨论并分析各英译本对英语世界产生的影响，希冀对其他学者的研究有所帮助，并能有越来越多的人关注典籍翻译，投身于典籍翻译事业之中。
一、《庄子》的英译及其研究（一）《庄子》的英译版本1.国外英译西方人对《庄子》最初的接受，是因其所负载的哲学、宗教、伦理等思想。
1881-1910年间“英国的传教士们掀起了《庄子》英译的第一个高潮，希望通过译本来观察中国的文明程度和中国人的道德观念。
”[6]于是1881年，英国汉学家巴尔福第一个将《庄子》译成英文，命名为《南华真经：道家哲学家庄子的著作》。
齐物论英文版——林语堂
On Leveling All ThingsTsech'i of Nankuo sat leaning on a low table. Gazing up to heaven, he sighed and looked as though he had lost his mind.Yench'eng Tseyu, who was standing by him, exclaimed, "What are you thinking about that your body should become thus like dead wood, your mind like burnt-out cinders? Surely the man now leaning on the table is not he who was here just now.""My friend," replied Tsech'i, "your question is apposite. Today I have lost my Self.... Do you understand? ... Perhaps you only know the music of man, and not that of Earth. Or even if you have heard the music of Earth, perhaps you have not heard the music of Heaven.""Pray explain," said Tseyu."The breath of the universe," continued Tsech'i, "is called wind. At times, it is inactive. But when active, all crevices resound to its blast. Have you never listened to its deafening roar?"Caves and dells of hill and forest, hollows in huge trees of many a span in girth -- some are like nostrils, and some like mouths, and others like ears, beam-sockets, goblets, mortars, or like pools and puddles. And the wind goes rushing through them, like swirling torrents or singing arrows, bellowing, sousing, trilling, wailing, roaring, purling, whistling in front and echoing behind, now soft with the cool blow, now shrill with the whirlwind, until the tempest is past and silence reigns supreme. Have you never witnessed how the trees and objects shake and quake, and twist and twirl?""Well, then," inquired Tseyu, "since the music of Earth consists of hollows and apertures, and the music of man of pipes and flutes, of what consists the music of Heaven?""The effect of the wind upon these various apertures," replied Tsech'i, "is not uniform, but the sounds are produced according to their individual capacities. Who is it that agitates their breasts?"Great wisdom is generous; petty wisdom is contentious. Great speech is impassioned, small speech cantankerous."For whether the soul is locked in sleep or whether in waking hours the body moves, we are striving and struggling with the immediate circumstances. Some are easy-going and leisurely, some are deep and cunning, and some are secretive. Now we are frightened over petty fears, now disheartened and dismayed over some great terror. Now the mind flies forth like an arrow from a cross-bow, to be the arbiter of right and wrong. Now it stays behind as if sworn to an oath, to hold on to what it has secured. Then, as under autumn and winter's blight, comes gradual decay, and submerged in its own occupations, it keeps on running its course, never to return. Finally, worn out and imprisoned, it is choked up like an old drain, and the failing mind shall not see light again(8)."Joy and anger, sorrow and happiness, worries and regrets, indecision and fears, come upon us by turns, with ever-changing moods, like music from the hollows, or like mushrooms from damp. Day and night they alternate within us, but we cannot tell whence they spring. Alas! Alas! Could we for a moment lay our finger upon their very Cause?"But for these emotions I should not be. Yet but for me, there would be no one to feel them. So far we can go; but we do not know by whose order they come into play. It would seem there was a soul;(9) but the clue to its existence is wanting. That it functions is credible enough, though we cannot see its form. Perhaps it has inner reality withoutoutward form."Take the human body with all its hundred bones, nine external cavities and six internal organs, all complete. Which part of it should I love best? Do you not cherish all equally, or have you a preference? Do these organs serve as servants of someone else? Since servants cannot govern themselves, do they serve as master and servants by turn? Surely thereis some soul which controls them all."But whether or not we ascertain what is the true nature of this soul, it matters but little to the soul itself. For once coming into this material shape, it runs its course until it is exhausted. To be harassed by the wear and tear of life, and to be driven along without possibility of arrestingone's course, -- is not this pitiful indeed? To labor without ceasing all life, and then, without living to enjoy the fruit, worn out with labor, to depart, one knows not whither, -- is not this a just cause for grief?""Men say there is no death -- to what avail? The body decomposes, and the mind goes with it. Is this not a great cause for sorrow? Can the world be so dull as not to see this? Or is it I alone who am dull, and others not so?"Now if we are to be guided by our prejudices, who shall be without a guide? What need to make comparisons of right and wrong with others? And if one is to follow one's own judgments according to his prejudices, even the fools have them! But to form judgments of right and wrong without first having a mind at all is like saying, "I left for Yu:eh today, and got there yesterday." Or, it is like assuming something which does not exist to exist. The (illusions of) assuming something which does not exist to exist could not be fathomed even by the divine Yu:; how much less could we?For speech is not mere blowing of breath. It is intended to say some thing, only what it is intended to say cannot yet be determined. Is there speech indeed, or is there not? Can we, or can we not, distinguish it from the chirping of young birds?How can Tao be obscured so that there should be a distinction of trueand false? How can speech be so obscured that there should be a distinction of right and wrong?(10) Where can you go and find Tao not to exist? Where can you go and find that words cannot be proved? Tao is obscured by our inadequate understanding, and words are obscured by flowery expressions. Hence the affirmations and denials of the Confucian and Motsean(11) schools, each denying what the other affirms and affirming what the other denies. Each denying what the other affirms and affirming what the other denies brings us only into confusion.There is nothing which is not this; there is nothing which is not that. What cannot be seen by what (the other person) can be known by myself. Hence I say, this emanates from that; that also derives from this. This is the theory of the interdependence of this and that (relativity of standards).Nevertheless, life arises from death, and vice versa. Possibility arises from impossibility, and vice versa. Affirmation is based upon denial, and vice versa. Which being the case, the true sage rejects all distinctionsand takes his refuge in Heaven (Nature). For one may base it on this, yet this is also that and that is also this. This also has its 'right' and 'wrong', and that also has its 'right' and 'wrong.' Does then the distinction between this and that really exist or not? When this (subjective) and that (objective) are both without their correlates, that is the very 'Axis ofTao.' And when that Axis passes through the center at which all Infinities converge, affirmations and denials alike blend into the infinite One. Hence it is said that there is nothing like using the Light.To take a finger in illustration of a finger not being a finger is not so good as to take something which is not a finger to illustrate that a finger is not a finger. To take a horse in illustration of a horse not being a horse is not so good as to take something which is not a horse to illustrate that a horse is not a horse(12). So with the universe which is but a finger, but a horse. The possible is possible: the impossible is impossible. Tao operates, and the given results follow; things receive names and are said to be what they are. Why are they so? They are said to be so! Why are they not so? They are said to be not so! Things are so by themselves and have possibilities by themselves. There is nothing which is not so and there is nothing which may not become so.Therefore take, for instance, a twig and a pillar, or the ugly person and the great beauty, and all the strange and monstrous transformations. These are all leveled together by Tao. Division is the same as creation; creation is the same as destruction. There is no such thing as creation or destruction, for these conditions are again leveled together into One. Only the truly intelligent understand this principle of the leveling of all things into One. They discard the distinctions and take refuge in the common and ordinary things. The common and ordinary things serve certain functions and therefore retain the wholeness of nature. From this wholeness, one comprehends, and from comprehension, one to the Tao. There it stops. To stop without knowing how it stops -- this is Tao.But to wear out one's intellect in an obstinate adherence to the individuality of things, not recognizing the fact that all things are One, -- that is called "Three in the Morning." What is "Three in the Morning?" A keeper of monkeys said with regard to their rations of nuts that each monkey was to have three in the morning and four at night. At this the monkeys were very angry. Then the keeper said they might have four in the morning and three at night, with which arrangement they were all well pleased. The actual number of nuts remained the same, but there was a difference owing to (subjective evaluations of) likes and dislikes.It also derives from this (principle of subjectivity). Wherefore the true Sage brings all the contraries together and rests in the natural Balance of Heaven. This is called (the principle of following) two courses (at once). The knowledge of the men of old had a limit. When was the limit? It extended back to a period when matter did not exist. That was the extreme point to which their knowledge reached. The second period was that of matter, but of matter unconditioned (undefined). The third epoch saw matter conditioned (defined), but judgments of true and false were still unknown. When these appeared, Tao began to decline. And with the decline of Tao, individual bias (subjectivity) arose.Besides, did Tao really rise and decline?(13) In the world of (apparent) rise and decline, the famous musician Chao Wen did play the string instrument; but in respect to the world without rise and decline, Chao Wen did not play the string instrument. When Chao Wen stopped playing the string instrument, Shih K'uang (the music master) laid down hisdrum-stick (for keeping time), and Hueitse (the sophist) stopped arguing, they all understood the approach of Tao. These people are the best in their arts, and therefore known to posterity. They each loved his art, and wanted to excel in his own line. And because they loved their arts, theywanted to make them known to others. But they were trying to teach what (in its nature) could not be known. Consequently Hueitse ended in the obscure discussions of the "hard" and "white"; and Chao Wen's son tried to learn to play the stringed instrument all his life and failed. If this may be called success, then I, too, have succeeded. But if neither of them could be said to have succeeded, then neither I nor others have succeeded. Therefore the true Sage discards the light that dazzles and takes refuge in the common and ordinary. Through this comes understanding.Suppose here is a statement. We do not know whether it belongs to one category or another. But if we put the different categories in one, then the differences of category cease to exist. However, I must explain. If there was a beginning, then there was a time before that beginning, and a time before the time which was before the time of that beginning. If there is existence, there must have been non-existence. And if there was a time when nothing existed, then there must have been a time when even nothing did not exist. All of a sudden, nothing came into existence. Could one then really say whether it belongs to the category of existence or of non-existence? Even the very words I have just now uttered, -- I cannot say whether they say something or not.There is nothing under the canopy of heaven greater than the tip of abird's down in autumn, while the T'ai Mountain is small. Neither is there any longer life than that of a child cut off in infancy, while P'eng Tsu himself died young. The universe and I came into being together; I and everything therein are One.If then all things are One, what room is there for speech? On the other hand, since I can say the word 'one' how can speech not exist? If it does exist, we have One and speech -- two; and two and one -- three(14) from which point onwards even the best mathematicians will fail to reach (the ultimate); how much more then should ordinary people fail?Hence, if from nothing you can proceed to something, and subsequently reach there, it follows that it would be still easier if you were to start from something. Since you cannot proceed, stop here. Now Tao by its very nature can never be defined. Speech by its very nature cannot express the absolute. Hence arise the distinctions. Such distinctions are: "right" and "left," "relationship" and "duty," "division" and "discrimination, "emulation and contention. These are called the Eight Predicables.Beyond the limits of the external world, the Sage knows that it exists,but does not talk about it. Within the limits of the external world, the Sage talks but does not make comments. With regard to the wisdom of the ancients, as embodied in the canon of Spring and Autumn, the Sage comments, but does not expound. And thus, among distinctions made, there are distinctions that cannot be made; among things expounded, there are things that cannot be expounded.How can that be? it is asked. The true Sage keeps his knowledge within him, while men in general set forth theirs in argument, in order to convince each other. And therefore it is said that one who argues does so because he cannot see certain points.Now perfect Tao cannot be given a name. A perfect argument does not employ words. Perfect kindness does not concern itself with (individual acts of) kindness(15). Perfect integrity is not critical of others(16). Perfect courage does not push itself forward.For the Tao which is manifest is not Tao. Speech which argues falls short of its aim. Kindness which has fixed objects loses its scope. Integrity which is obvious is not believed in. Courage which pushes itself forward never accomplishes anything. These five are, as it were, round (mellow) with a strong bias towards squareness (sharpness). Therefore that knowledge which stops at what it does not know, is the highest knowledge.Who knows the argument which can be argued without words, and the Tao which does not declare itself as Tao? He who knows this may be said to enter the realm of the spirit (17). To be poured into without becoming full, and pour out without becoming empty, without knowing how this is brought about, -- this is the art of "Concealing the Light."Of old, the Emperor Yao said to Shun, "I would smite the Tsungs, and the Kueis, and the Hsu:-aos. Since I have been on the throne, this has ever been on my mind. What do you think?""These three States," replied Shun, "lie in wild undeveloped regions. Why can you not shake off this idea? Once upon a time, ten suns came out together, and all things were illuminated thereby. How much greater should be the power of virtue which excels the suns?"Yeh Ch'u:eh asked Wang Yi, saying, "Do you know for certain that all things are the same?""How can I know?" answered Wang Yi. "Do you know what you do not know?""How can I know!" replied Yeh Ch'u:eh. "But then does nobody know?" "How can I know?" said Wang Yi. "Nevertheless, I will try to tell you. How can it be known that what I call knowing is not really not knowing and that what I call not knowing is not really knowing? Now I would ask you this, If a man sleeps in a damp place, he gets lumbago and dies. But how about an eel? And living up in a tree is precarious and trying to the nerves. But how about monkeys? Of the man, the eel, and the monkey, whose habitat is the right one, absolutely? Human beings feed on flesh, deer on grass, centipedes on little snakes, owls and crows on mice. Of these four, whose is the right taste, absolutely? Monkey mates with the dog-headed female ape, the buck with the doe, eels consort with fishes, while men admire Mao Ch'iang and Li Chi, at the sight of whom fishes plunge deep down in the water, birds soar high in the air, and deer hurry away. Yet who shall say which is the correct standard of beauty? In my opinion, the doctrines of humanity and justice and the paths of right and wrong are so confused that it is impossible to know their contentions." "If you then," asked Yeh Ch'u:eh, "do not know what is good and bad, is the Perfect Man equally without this knowledge?""The Perfect Man," answered Wang Yi, "is a spiritual being. Were the ocean itself scorched up, he would not feel hot. Were the great rivers frozen hard, he would not feel cold. Were the mountains to be cleft by thunder, and the great deep to be thrown up by storm, he would not tremble with fear. Thus, he would mount upon the clouds of heaven, and driving the sun and the moon before him, pass beyond the limits of this mundane existence. Death and life have no more victory over him. How much less should he concern himself with the distinctions of profit and loss?"Chu: Ch'iao addressed Ch'ang Wutse as follows: "I heard Confucius say, 'The true Sage pays no heed to worldly affairs. He neither seeks gain nor avoids injury. He asks nothing at the hands of man and does not adhereto rigid rules of conduct. Sometimes he says something without speaking and sometimes he speaks without saying anything. And so he roams beyond the limits of this mundane world.'These,' commented Confucius, 'are futile fantasies.' But to me they are the embodiment of the most wonderful Tao. What is your opinion?" "These are things that perplexed even the Yellow Emperor," repliedCh'ang Wutse. "How should Confucius know? You are going too far ahead. When you see a hen's egg, you already expect to hear a cock crow.When you see a sling, you are already expected to have broiled pigeon. I will say a few words to you at random, and do you listen at random. "How does the Sage seat himself by the sun and moon, and hold the universe in his grasp? He blends everything into one harmonious whole, rejecting the confusion of this and that. Rank and precedence, which the vulgar sedulously cultivate, the Sage stolidly ignores, amalgamating the disparities of ten thousand years into one pure mold. The universe itself, too, conserves and blends all in the same manner."How do I know that love of life is not a delusion after all? How do Iknow but that he who dreads death is not as a child who has lost his way and does not know his way home?"The Lady Li Chi was the daughter of the frontier officer of Ai. When the Duke of Chin first got her, she wept until the bosom of her dress was drenched with tears. But when she came to the royal residence, shared with the Duke his luxurious couch, and ate rich food, she repented of having wept. How then do I know but that the dead may repent of having previously clung to life?"Those who dream of the banquet, wake to lamentation and sorrow. Those who dream of lamentation and sorrow wake to join the hunt.While they dream, they do not know that they are dreaming. Some will even interpret the very dream they are dreaming; and only when they awake do they know it was a dream. By and by comes the great awakening, and then we find out that this life is really a great dream. Fools think they are awake now, and flatter themselves they know -- this one is a prince, and that one is a shepherd. What narrowness of mind! Confucius and you are both dreams; and I who say you are dreams -- I am but a dream myself. This is a paradox. Tomorrow a Sage may arise to explain it; but that tomorrow will not be until ten thousand generations have gone by. Yet you may meet him around the corner."Granting that you and I argue. If you get the better of me, and not I of you, are you necessarily right and I wrong? Or if I get the better of you and not you of me, am I necessarily right and you wrong? Or are we both partly right and partly wrong? Or are we both wholly right and wholly wrong? You and I cannot know this, and consequently we all live in darkness."Whom shall I ask as arbiter between us? If I ask someone who takes your view, he will side with you. How can such a one arbitrate between us? If I ask someone who takes my view, he will side with me. How can such a one arbitrate between us? If I ask someone who differs from both of us, he will be equally unable to decide between us, since he differs from both of us. And if I ask someone who agrees with both of us, he will be equally unable to decide between us, since he agrees with both of us. Since then you and I and other men cannot decide, how can we depend upon another? The words of arguments are all relative; if we wish to reach the absolute, we must harmonize them by means of the unity ofGod, and follow their natural evolution, so that we may complete our allotted span of life."But what is it to harmonize them by means of the unity of God? It is this. The right may not be really right. What appears so may not be really so. Even if what is right is really right, wherein it differs from wrong cannot be made plain by argument. Even if what appears so is really so, wherein it differs from what is not so also cannot be made plain by argument. "Take no heed of time nor of right and wrong. Passing into the realm of the Infinite, take your final rest therein."The Penumbra said to the Umbra, "At one moment you move: at another you are at rest. At one moment you sit down: at another you get up. Why this instability of purpose?""Perhaps I depend," replied the Umbra, "upon something which causes me to do as I do; and perhaps that something depends in turn upon something else which causes it to do as it does. Or perhaps my dependence is like (the unconscious movements) of a snake's scales orof a cicada's wings. How can I tell why I do one thing, or why I do not do another?"Once upon a time, I, Chuang Chou (18), dreamt I was a butterfly, fluttering hither and thither, to all intents and purposes a butterfly. I was conscious only of my happiness as a butterfly, unaware that I was Chou. Soon I awaked, and there I was, veritably myself again. Now I do not know whether I was then a man dreaming I was a butterfly, or whether I am now a butterfly, dreaming I am a man. Between a man and abutterfly there is necessarily a distinction. The transition is called the transformation of material。
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09.1huangzi is,after Laozi,one of the earliest thinkers to contribute to the philosophy that has come to be known as Taoism.His work Zhuangzi is considered as one of the definitive 1texts of Taoism and is thought to be more comprehensive than TaoTe Ching ,which is attributed to Laozi,the first philosopher of Taoism.Zhuangzi is ranked among the greatest of literary and philosophical giants that China has produced.His teach -ings also exerted a great influence on the development of Chinese Buddhism and had consid -erable effect on Chinese landscape painting 2and poetry.In spite of his importance,details of Zhuangzi ’s life are unknown.According to the great Han Dynasty historian,Sima Qian,Zhuangzi was a native of the town of Meng,his per -sonal name was Zhou,and he was a minor official at Qiyuan in his hometown.3He lived dur -ing the reign of King Wei of Chu and was therefore a contemporary of Mencius,an eminent Confucian scholar known as China ’s “Second Sage ”,but there appeared to have little com -munication between them.4What we know of the philosophy of Zhuangzi comes primarily from the book that bears his name,Zhuangzi .In general,his philosophy is mildly skeptical 5,arguing that our life is limited and the amount of things to know is unlimited.To use the limited to pursue the un -limited,he said,was foolish.6Our language and cognition in general presuppose 7a Tao to*崔刚，清华大学外语系教授，博士生导师，本刊编委。
笤国学精萃笤Zhuangzi 庄子崔刚*/选注ZNotes:1.definitive [di＇finitiv ]最可靠的，权威的。
ndscape painting 风景画。
3.庄子，名庄周，是宋国蒙（今河南商丘东北）人，做过蒙地方的漆园吏。
4.庄子生活在楚威王时代，因此应该与亚圣孟子属于同时代的人，但是他们之间似乎并无交往。
reign [rein ]王朝，统治；eminent [＇emin 藜nt ]著名的，受人尊敬的。
5.skeptical [＇skeptik 藜l ]怀疑的。
6.取自于《庄子·养生主》，原文是：“吾生也有涯，而知也无涯。
以有涯随无涯，殆已。
”7.presuppose [謣pri 蘼s 藜＇p 藜uz ]预先假定，以……为先决条件。
09.1which each of us is committed by our separate pasts —our paths.Consequently,we should be aware that our most carefully considered conclusions might seem misguided had we experi -enced a different past.Natural dispositions 8to behavior combine with acquired ones —includ -ing dispositions to use names of things,to approve/disapprove based on those names and to act in accordance with the embodied 9standards.Thinking about and choosing our next step down our Tao or path is conditioned by this unique set of natural acquisitions 10.Zhuangzi ’s thought can also be considered as a precursor 11of relativism 12in systems of value.His relativism even leads him to doubt the fundamental argument that life is good and death is bad.He once expressed his pity to a skull he saw lying at the side of the road.Zhuangzi lamented that the skull was dead,but the skull retorted,“How do you know it ’sbad to be dead?”13When his good friend Hui Shi 14came to console 15him upon the death of his wife,he found the sage sitting on a mat,singing and beating on a basin.Hui Shi reprimanded 16him,pointing out that such behaviour was improper at the death of someone who had lived and grown old with him and had borne him children.Zhuangzi responded:“When she died,how could I help being affected?But as I think the matter over,I real -ize that originally she had no life;and not only no life,she had no form;not only no form,she had no material force (qi ).In the limbo of existence and non -existence,there was trans -formation and the material force was evolved.The material force was transformed to be form,form was transformed to become life,and now birth has transformed to become death.This is like the rotation of the four seasons,spring,summer,fall,and winter.Now she lies asleep in the great house (the universe).For me to go about weeping and wailing would be to show my ignorance of destiny.Therefore I desist.”17笤国学精萃笤8.disposition [disp 藜＇zi 蘩藜n]天性，气质。
9.embodied 具体化的，体现出来的。
10.acquisition [謣覸kwi＇zi 蘩藜n ]获取的东西。
11.precursor [pri (蘼)＇k 藜蘼s 藜]先驱，先行者。
12.relativism [＇rel 藜tiviz 藜m ]相对主义。
13.取自于《庄子·至乐》，大意是说，庄子到楚国去，途中见到一个骷髅，于是便用作枕头而睡去，到半夜，骷髅给庄子显梦，告诉庄子，人一旦死了，在上没有国君的统治，在下没有官吏的管辖，也没有四季的操劳，非常地从容安逸。
lament [l 藜＇ment ]悲叹，哀悼；retort [ri＇t 蘅蘼t ]反驳，反击。
14.Hui Shi ：惠施，又称惠子，宋国人，是庄子的好朋友。
15.console [k 藜n＇s 藜ul ]安慰，慰问。
16.reprimand [＇reprim 藁蘼nd ]申斥，遣责。
17.取自于《庄子·至乐》，原文是：不然。
是其始死也，我独何能无概然！察其始而本无生，非徒无生也而本无形，非徒无形也而本无气。
杂乎芒芴之间，变而有气，气变而有形，形变而有生，今又变而之死，是相与为春秋冬夏四时行也。
人且偃然寝于巨室，而我噭噭然随而哭之，自以为不通乎命，故止也。
limbo [＇limb 藜u ]进退两难的中间阶段；evolve[i＇v 蘅lv ]演变，进化；rotation [r 藜u＇tei 蘩藜n ]循环；desist [di＇zist ]停止，克制。
09.1The complete relativity of his perspective is force -fully expressed in one of the better -known passages of the Zhuangzi :“Once I,Zhuang Zhou,dreamed that I was a but -terfly and was happy as a butterfly.I was conscious that I was quite pleased with myself,but I did not know that I was Zhou.Suddenly I awoke,and there I was,visibly Zhou.I do not know whether it was Zhou dreaming that he was a butterfly or the butterfly dreaming that it was Zhou.Between Zhou and the butterfly there must besome distinction.This is called the transformation ofthings.”18The relativity of all experience is in constant ten -sion 19in the Zhuangzi with the unity of all things.When asked where the Tao was,Zhuangzi replied that it was everywhere.When pushed to be more specific,he de -clared that it was in ants and,still lower,in weeds and potsherds 20;furthermore,it was also in excrement 21andurine 22.This forceful statement of the omnipresence 23of the Tao had its parallels in later Chi -nese Buddhism,in which a similar figure of speech was used to describe the ever -present Buddha (Buddhist scholars,especially those of the Chan school 24,also drew heavily onZhuangzi ’s works).Another example about two famous courtesans 25points out that there is no universally objective standard for beauty.This is taken from Chapter 2“On Arranging Things ”:“Men claim that Mao Qiang and Lady Li were beautiful,but if fish saw them they woulddive to the bottom of the stream;if birds saw them they would fly away,and if deer saw them they would break into a run.Of these four,who knows how to fix the standard of beauty in the world?”26笤国学精萃笤18.取自于《庄子·齐物论》，即著名的庄周梦蝶的故事。