孟子与荀子英文版
孟子中英对译
孟子选中英文对译1.得道者多助，失道者寡助。
寡助之至，亲戚畔之；多助之至，天下顺之。
以天下之所顺，攻天下之所畔，故君子有不战，战必胜矣。
英译本：Righteous people with a just cause gain more support ,people who have lost their justness and righteousness get less support .In extreme cases, there is so little support that even ones’ kin and closest friends desert him; or there is so much support that people all over the world pay homage to him ,a good lord will not easily launch a war ;but if he dose attack those who have been deserted by their kin and closest friends, he will certainly be victorious.2.孟子曰：“天时不如地利，地利不如人和，三里之城，七里之郭，环而攻之而不胜。
夫环而攻之，必有得天时者矣；然而不胜者，是天时不如地利也。
英译本Mencius said :Favorable weather and opportune (时间恰好的，适宜的) timing is not as important as advantageous terrain (名词n. 1.地面;地域,地带;【军】地形;地势2.【地】岩层;岸群;地体3.(知识等的)领域),and advantageous terrain is not as important as the unity of people .Take for example a small city with its inner walls measuring two miles on each side .If you lay siege to it but unable to sack(洗劫，洗掠) it ，it proves my point .Before you lay siege to it ,you must have chosen favorable weather or an opportune time ,and yet you fail to sack it .This is what I mean by :Favorable weather and opportune timing is not as important as advantageous terrain.3.城非不高也，池非不深也，兵革非不坚利也，米粟非不多也；委而去之，是地利不如人和也。
孟子-英文介绍
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1.Life springs from sorrow and calamity, and death from ease and pleasure.
生于忧患，死于安乐
2. You can’t have your cake and eat it too.
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至圣与亚圣
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• Mencius’ disciples（门徒） included a large number of feudal lords（封建君主）, and he was actually more influential than Confucius had been. The Mencius， a book of his conversations with kings of the time, is one of the Four Books that Zhu Xi grouped as the core of orthodox（正统的） Neo-Confucian（儒家） thought.
• (民为贵,社稷次之,君为轻)
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二、Education
• According to Mencius, education must awaken the innate abilities of the human mind. He advocated active interrogation（质疑） of the text, saying, “One who believes all of a book would be better off without books” .(尽信书，则 不如无书 ）
Mencius 孟子(英文版)
Mencius 孟子(英文版)Mencius (Selections)Translated by Charles Muller, Tōyō Gakuen UniversityUpdated: August 14, 2003Table of Contents1A. King Hui of Liang (part one)1B. King Hui of Liang (part two)2A. Kung Sun Ch'ou (part one) 公孫丑上3A. T’e ng Weng Kung (part one)3B. T’eng Weng Kung (part two)4A. Li Lou (part one) 離婁上4B. Li Lou (part two) 離婁下6A. Kao Tzu (part one) 吿子上6B. Kao Tzu (part two) 吿子下7A. Chin Hsin (part one) 盡心上7B. Chin Hsin (part two) 盡心下1A. King Hui of Liang (part one)孟子見梁惠王。
王曰，「叟，不遠千里而來，亦將有以利吾國乎？」孟子對曰，「王何必曰利？亦有仁義而已矣。
」「王曰：『何以利吾國？』大夫曰：『何以利吾家？』士庶人曰：『何以利吾身？』上下交征利，而國危矣！萬乘之國弑其君者，必千乘之家；千乘之國，弑其君者，必百乘之家。
萬取千焉，千取百焉，不爲不多矣；苟爲後義而先利，不奪不饜。
」「未有仁而遺其親者也，未有義而後其君者也。
」「王亦曰仁義而已矣，何必曰利？」[1A:1] Mencius went to see King Hui of Liang. The King said: "My good man, since you haven't thought one thousand li too far to come and see me, may I presume that you have something with which I can profit my kingdom?"Mencius said: "Why must you speak of profit? What I have for you is Humaneness and Rightness, and that's all. If you always say 'how can I profit my kingdom?' your top officers will ask, 'how can we profit our clans?' The elites (shi)1 and the common people will ask: 'How can we profit ourselves?' Superiors and inferiors will struggle against each other for profit, and the country will be in chaos.""In a kingdom of ten thousand chariots, the murderer of the sovereign is usually from a clan of one thousand chariots. In a thousand-chariot kingdom, the murderer of the sovereign is usually from a clan of one hundred chariots. Now, to have a thousand in ten thousand, or one hundred in a thousand is not really all that much. But if you put due-giving last and profit first, no one will be satisfied unless they can grab something.""There has never been a humane man who neglected his parents, and there has never been a just man who put his prince last in his priorities. King, can't we limit our conversation to humaneness and due-giving? Why must we discuss profit?"梁惠王曰：「寡人之於國也，盡心焉耳矣！河內凶，則移其民於河東，移其粟於河內；河東凶亦然。
《孟子》中英文版
《孟子》中英文版第八编《离娄下》(31)第三十一章处位不同行事有异曾子居武城，有越寇。
或曰：“寇至，盍去諸？”曰：“無寓人於我室，毀傷其薪木。
”寇退，則曰：“修我牆屋，我將反。
”寇退，曾子反。
左右曰：“待先生，如此其忠且敬也。
寇至則先去以為民望，寇退則反，殆於不可。
”沈猶行曰：“是非汝所知也。
昔沈猶有負芻之禍，從先生者七十人，未有與焉。
”Whe n the phil osoph er Ze ng dw elt i n WuCheng, the re ca me abandfromYue t o plu nderit. S omeon e sai d tohim,'Theplund erers arecomin g - w hy no t lea ve th is?'Zengon th is le ft th e cit y, sa yingto th e man in c harge of t he ho use,'Do n ot lo dge a ny pe rsons in m y hou se, l est t hey b reakand i njure theplant s and tree s.' W hen t he pl under ers w ithdr ew, h e sen t wor d tohim,sayin g, 'R epair thewalls of m y hou se. I am a boutto re turn.' Whe n the plun derer s ret ired, thephilo sophe r Zen g ret urned acco rding ly. H is di scipl es sa id, 'Since ourmaste r was trea ted w ith s o muc h sin cerit y and resp ect,for h im to be t he fi rst t o goawayon th e arr ivalof th e plu ndere rs, s o asto be obse rvedby th e peo ple,and t hen t oret urn o n the ir re tirin g, ap pears to u s tobe im prope r.' S hen Y ou Xi ng sa id, 'You d o not unde rstan d thi s mat ter.Forme rly,whenShenYou w as ex posed to t he ou tbrea k ofthe g rass-carri ers,there were seve nty d iscip les i n our mast er'sfollo wing, andnoneofth em to ok pa rt in thematte r.' 子思居於衛，有齊寇。
孟子《尽心下》英文版
第十四编《尽心下》《尽心下- Jin Xin II》（共三十八章）本篇是《孟子》全书的最后一篇，内容仍然很丰富，其中有一些著名的章节和名言警句。
全篇原文共38章。
第一章仁者以其所爱及其所不爱孟子曰：“不仁哉梁惠王也！仁者以其所爱及其所不爱，不仁者以其所不爱及其所爱Mencius said, 'The opposite indeed of benevolent was the king Hui of Liang! The benevolent, beginning with what they care for, proceed to what they do not care for. Those who are the opposite of benevolent, beginning with what they do not care for, proceed to what they care for.'公孙丑问曰：“何谓也？”Gong Sun Chou said, 'What do you mean?'“梁惠王以土地之故，糜烂其民而战之，大败。
将复之，恐不能胜，故驱其所爱子弟以殉之，是之谓以其所不爱及其所爱也。
”Mencius answered, 'The king Hui of Liang, for the matter of territory, tore and destroyed his people, leading them to battle. Sustaining a great defeat, he would engage again, and afraid lest they should not be able to secure the victory, urged his son whom he loved till he sacrificed him with them. This is what I call "beginning with what they do not care for, and proceeding to what they care for."'【译文】孟子说：“很不仁爱啊梁惠王！仁爱的人把所喜爱的推及到所不喜爱的，不仁爱的人把所不喜爱的推及到所喜爱的上面。
《孟子·离娄上》中英对照
《孟子·离娄上》中英对照
以下是《孟子·离娄上》的中英对照：
中文原文：
离娄之明，公输子之巧，不以规矩，不能成方圆；师旷之聪，不以六律，不能正五音；尧舜之道，不以仁政，不能平治天下。
今有仁心仁闻，而民不被其泽，不可法于后世者，不行先王之道也。
英文译文：
With the brightness of Li Lou and the skill of Gong Shu Zi, if there is no rule, we cannot create squares and circles. With the hearing of Shi Kuang, if there is no six-note scale, we cannot correct the five sounds. The way of Yao and Shun, if there is no benevolent governance, we cannot govern the world in peace. Nowadays, those who have benevolent hearts and reputations, but their people do not feel their benevolence and cannot be a model for future generations, are those who do not practice the way of the ancient sages.。
四书五经英文版
四书The Four Books《大学》The Great Learning《中庸》The Doctrine of the Mean 《论语》The Confucian Analects 《孟子》The Works of Mencius|《论语》The Confucian Analects学而时习之，不亦说乎？It is indeed a pleasure to acquire knowledge and, as you go on acquiring, to put into practice what you have acquired.有朋自远方来，不亦乐乎A greater pleasure still it is when friends of congenial minds come from afar to seek you because of yourattainments.温故而知新，可以为师矣。
If a man will constantly go over what he has acquired and keep continually adding to it new acquirements, he may become a teacher of men.学而不思则罔，思而不学则殆。
Study without thinking is labor lost. Thinking without study is perilous.君子周而不比，小人比而不周。
A wise man is impartial, not neutral. A fool is neutral but not impartial.知之为知之，不知为不知，是知也。
To know what it is that you know, and to know what it is that you do notknow, —that is understanding.辜鸿铭译|《孟子》The Works of Mencius故天将降大任于斯人也，必先苦其心志，劳其筋骨、饿其体肤，空乏其身，行拂乱其所为，所以动心忍性，曾益其所不能。
《荀子》英译对比研究_翻译方法(优质论文)
《荀子》英译对比研究_翻译方法摘要：荀子》是中国一部非常重要的典籍。
本文通过对《荀子》现有的三个英译本进行比较分析。
由于译者不同的价值追求以及处于对译文读者的不同考虑，不同的译者具有不同的翻译方法。
并且在此过程中，会出现一些错误翻译的现象。
笔者将要对这些具体的问题进行分析。
论文关键词：荀子,英译,比较,翻译方法引言荀子(公元前313--前238年)，名况，号卿，战国时期赵国人。
战国末期儒家学派大师，我国古代杰出的唯物主义思想家，教育家。
荀子早年游学于齐，因学问博大，“最为老师”。
荀子是中国最伟大的哲学家之一，被称为中国亚里士多德之一。
他不仅对儒家思想有最早的完整且系统的介绍，而且他的重要性还表现在文学创作上。
他清晰的思维和丰满的论述，是人们学习研究儒学所不可缺少的。
本文试图对《荀子》现有的三个英译版本进行比较分析，论述《荀子》英译版本的必要性，简单介绍不同翻译者的主体性特点以及不同翻译者的翻译原则，最后将简单分析具体的翻译差异性。
1.《荀子》全译本的必要性《荀子》是中国一部重要的典籍作品，但在西方却没有像《老子》，《庄子》，《孟子》，《中庸》，《孙子兵法》那样有较多的英译版本。
只有斯坦福大学出版社1988-1994年出版的约翰·洛布诺克（JohnKnoblock）的英译本Xunzi:ATranslationandStudyoftheCompleteWorks，哥伦毕业大学出版社1963年出版的伯顿·沃森（BurtonWatson）的英译本HsünTzu:BasicWritings和，和伦敦：亚瑟·普罗赛因在1928年出版的德效骞（HomerHasenpflugDubs）的英译本TheWorksofHsünTze。
这三个译本在下面的文章里，将以洛译，沃译和德译来分别指代他们的翻译作品。
2.不同翻译家的主体性由于译者不同的价值追求以及处于对译文读者的不同考虑，不同的译者具有一定的主体性。
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《孟子》名句
《 孟 子 尽 心 章 句 下 》
君 为 轻 。
社 稷 次 之 ，
民 为 贵 ，
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The thoughts of Mencius
3. Mencius developed Confucius’ concept of ren from merely a moral term to a level of governance by pointing out that a state should be governed by a sage-king. His concept of benevolent governance calls upon the resumption of the “square-field system” and the reduction of corporal punishments. He was also against the abuse of taxation and any unjust wars.
汉宫秋月
李白有诗云：“汉家秦地月，流影照明妃； 一上玉关道，天涯去不归。” 杜甫显然很同情王昭君，他写下了“千载琵 琶作胡语，分明怨恨曲中论。”的诗句。 而做为政治家的王安石却从另一个角度看这 个问题，他认为昭君出塞不是件坏事，写诗 云，“汉恩自浅胡自深，人生乐在相知心”。
汉宫秋月
宫女之怨是个传统话题。汉乐府中有不少关 于宫女之怨的题材，如《玉阶怨》，《昭君 怨》，《昭君悲》等。后来甚至形成了专门 描述后宫的诗体，名为宫词。唐朝张祜的一 首五言绝句《宫词》：“故国三千里，深宫 二十年。一声《何满子》，双泪落君前。”
The thoughts of Mencius
1. Mencius’ believed that human beings are good by nature. He held that this goodness is innate and all men have natural sympathies; one’s natural goodness is presented by the exercise of benevolence, righteousness, proprieties and prudence. As for the “bad or evil ideas”, they are the direct result of his environment. He believed that every man can become a saint if he cultivates and develops his “good nature”.
《孟子》名句
《 孟 子 告 子 章 句 上 》
舍 生 而 取 义 者 也 。
二 者 不 可 得 兼 ，
义 ， 亦 我 所 欲 也 ，
生 ， 亦 我 所 欲 也 ；
舍 鱼 而 取 熊 掌 者 也 。
二 者 不 可 得 兼 ，
熊 掌 ， 亦 我 所 欲 也 ，
鱼 ， 我 所 欲 也 ；
《孟子》名句
《 孟 子 告 子 章 句 上 》
水 无 有 不 下 。
人 无 有 不 善 ，
犹 水 之 就 下 也 。
人 性 之 善 也 ，
无 分 于 上 下 乎 ＜
“ 水 信 无 分 于 东 西 。
孟 子 曰 ：
犹 水 之 无 分 于 东 西 也 。 ”
中国古典十大名曲
汉宫秋月
汉宫秋月
《汉宫秋月》本是一首琵琶曲，后改编为二 胡曲。《汉宫秋月》很可能与《汉宫秋》有 一定的关系。而《汉宫秋》是一出元末杂剧， 作者是马致远。《汉宫秋》讲的是王昭君和 亲出塞的故事。
汉宫秋月
据《后汉书· 南匈奴传》记载：“昭君字嫱， 南郡人也。初，元帝时，以良家子选入掖庭。 时，呼韩邪来朝，帝敕以宫女五人以赐之。 昭君入宫数岁，不得见御，积悲怨，乃请掖 庭令求行。呼韩邪临辞大会，帝召五女以示 之，昭君丰容靓饰，光明汉宫，顾景斐回， 竦动左右。帝见大惊，意欲留之，然难于失 信，遂与匈奴。”
《 孟 子 公 孙 丑 章 句 上 》
犹 其 有 四 体 也 。
人 之 有 是 四 端 也 ，
是 非 之 心 ， 智 之 端 也 。
辞 让 之 心 ， 礼 之 端 也 ；
羞 恶 之 心 ， 义 之 端 也 ；
恻 隐 之 心 ， 仁 之 端 也 ；
人 皆 有 不 忍 人 之 心 。 ……
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The thoughts of Mencius
The Works of Mencius
The Works of Mencius is a collection of anecdotes about the teachings of Mencius, a fourth-generation disciple of Confucius. It embodies the philosophical and political thinking of Mencius, who also stressed humanity and righteousness, with emphasis on the latter. While Confucius advocated “killing oneself for humanity”, Mencius encouraged “ killing oneself for righteousness”. He was a successor of Confucius and has been called the “Second Sage” after Confucius.
《孟子》名句
《 孟 子 公 孙 丑 章 句 下 》
战 必 胜 矣 。
故 君 子 有 不 战 ，
攻 亲 戚 之 所 畔 ；
以 天 下 之 所 顺 ，
多 助 之 至 ， 天 下 顺 之 。
寡 助 之 至 ， 亲 戚 畔 之 ；
失 道 者 寡 助 。
得 道 者 多 助 ，
地 利 不 如 人 和 ……
天 时 不 如 地 利 ，
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The thoughts of Mencius
4. Unlike Confucius, Mencius did not deny the quest for li (profits, or gains), but he attached more importance to yi (righteousness) and considered righteousness as his top priority. When profits and righteousness are in conflict, one should sacrifice one’s opportunities of making profits for a righteous cause, or even lay down one’s life. To achieve this state, there is no better way than reducing one’s desires.
·
The thoughts of Mencius
5. Thus, the ideal moral personality of Mencius is that one should never be “corrupted by neither riches nor honors, shaken by neither poverty nor adversity, faltered by neither threats nor force”. On the other hand, Mencius’ declaration of “if poor, one attends to his own virtue in solitude; if advanced to dignity, he makes the whole world virtuous as well” has become a standard of social conduct of Chinese scholars for thousands of years.
Three Moves by Mencius' Mother
Mencius lived near a graveyard in his childhood. Therefore, as he played, he amused himself by imitating the others’ digging tombs. His mother said, “It's not good for a child to live in this kind of place.” They moved to a house near a market. Then the son took pleasure in imitating the peddler’s hawking. Again the mother said, “It's not good for a child to live here.” She changed their residence a second time and housed themselves near a school. There her son played imitating the sacrificial rites on ceremony and formalities of courtesy. The mother said, “This is the right place for a child.” They settled there. After Meng Ke grew up, he acquired six classical arts and became a scholar well known for his erudition and one of the representatives of Confucianism.