论语的 英文翻译
《论语》中英文对照版
论语 CONFUCIAN ANALECTS学而第一『⒈１』子曰：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”The Master said: "Is it not pleasant to learn with a constant perseverance and application? "Is it not delightful to have friends coming from distant quarters? "Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"『⒈２』有子曰：“其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，未之有也。
君子务本，本立而道生。
孝弟也者，其为仁之本与！”The philosopher Yu said, "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. "The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission,-are they not the root of all benevolent actions?"『⒈３』子曰：“巧言令色，鲜矣仁！”The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."『⒈４』曾子曰：“吾日三省吾身——为人谋而不忠乎？于朋友交而不信乎？传不习乎？”The philosopher Tsang said, "I daily examine myself on three points:-whether, in transacting business for others, I may have been not faithful;-whether, in intercourse with friends, I may have been not sincere;-whether I may have not mastered and practiced the instructions of my teacher."『⒈５』子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。
《论语》十则英文翻译
《论语》十则英文翻译子曰：“学而时习之，不亦说乎有朋自远方来，不亦乐乎人不知而不愠，不亦君子乎”The Master said, To learn and at due times to repeat what one has learnt, is that not after all a pleasure That friends should come to one from afar, is this not after all delightful To remain unsoured even though one’s merits are unrecognized by others, is that not after all what is expected of a gentleman？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”Master Tseng said, Every day I examine myself on these three points: in acting on behalf of others, have I always been loyal to their interests In intercourse with my friends, have I always been true to my word Have I failed to repeat the preceptsthat have been handed down to me？有子曰：“礼之用，和为贵。
先王之道，斯为美，小大由之。
有所不行，知和而和，不以礼节之，亦不可行也。
Master Yu said, In the usages of ritual it is harmony that is prized; the Way of the Former Kings from this got its beauty. Both small matters and great depend upon it. If things go amiss, he who knows the harmony will be able to attune them. But if harmony itself is not modulated by ritual, things will still go amiss.子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。
2019年专业英语四级翻译模拟试题及答案：《论语》
2019年专业英语四级翻译模拟试题及答案：《论语》请将下面这段话翻译成英文：《论语》《论语》(The Analects of Confucius)是儒家的经典著作之一，它是对孔子及其弟子（disciple )的言行和对话的记录。
众所周知，孔子是一位伟大的思想家和哲学家，他的思想被发展成了儒家哲学体系。
《论语》是儒家思想的代表作，数个世纪以来，《论语》一直极大地影响着中国人的哲学观和道德观，它也影响着其他亚洲国家人民的哲学观和道德观。
参考翻译：The Analects of ConfuciusThe Analects of Confucius is one of the Confucius classics and is a record of the words and acts of Confucius and his disciples, as well as the conversations they held. It's well-known that Confucius is a great ideologist and philosopher, and his thoughts have been developed into a system of philosophy known as Confucianism. The Analects of Confucius is a representative work of Confucianism. For centuries, it has been heavily influencing the philosophy and moral outlook of Chinese people and that of the people of other Asian countries as well.1.经典著作：翻译为classics即可，简单明了。
论语英语翻译
1.子曰：“學而時習之，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？”The Master said, "Is it not pleasant to learn with a constant perseverance and application?"Is it not delightful to have friends coming from distant quarters? "Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"2.子曰：“巧言令色，鮮矣仁。
”Fair appearances are suspicious. The Master said, "Fine words and an insinuating(谄媚的，讨好的) appearance are seldom associated with true virtue."3.曾子曰：“吾日三省吾身：爲人謀而不忠乎？與朋友交而不信乎？傳不習乎？”How the philosopher Tsang daily examined himself, to guard against his being guilty of any imposition. The philosopher Tsang said, "I daily examine myself on three points:-- whether, in transacting business for others, I may have been not faithful;-- whether, in intercourse with friends, I may have been not sincere;-- whether I may have not mastered and practiced the instructions of my teacher."4.子曰：“不患人之不己知，患不知人也。
《论语》的英语翻译
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 truth are not equal to those who love it, and they who love it are not equal to those who delight in it.
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.
本文英语翻译的《论语》句子主要是求知求学类的。
学而时习之，不亦说乎? Is it not pleasant to learn with a constant perseveranceand 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.
有教无类。 In teaching there should be no distinction of classes.
当仁，不让于师。 When it comes to benevolence, one need not give precedence even to his teacher.
论语【英文版】 Analects of Confucius
Analects of Confucius
子曰：“学而不思，则罔；思而不学，则殆。” Confucius said, “It throws one into bewilderment to read without thinking whereas it places one in jeopardy to think without reading.”
Analects of Confucius
子曰：“志于道，据于德，依于仁，游于艺。” Confucius said, “Stick to the way to your goal, base yourself on virtue, lean upon benevolence, and take your recreation in the six arts( that is, music, the rites, archery, carriage driving, classic books and arithmetic).”
《论语》Analects of Confucius
Lun Yu, or the Analects of Confucius, records the words and deeds of Confucius as well as those of his disciples. The book was compiled by the disciples of Confucius after their Master’s death. It covers a wide variety of subjects, ranging from politics, philosophy, literature and art to education and moral cultivation. It is indispensable material for the study of the Master’s thought.
《论语》英文翻译摘抄辜本
论语英译，辜鸿铭论语第四章，《里仁篇》为基础。
辜鸿铭把仁理解为，moral character。
子曰，“曰”翻译成：remarked。
子曰：“不仁者不可以久处约，不可以长处乐。
仁者安仁，知者利仁。
”辜鸿铭在翻译的时候，会把一句话直接拆开，分成几句话来。
而在两句话之间常常会有连接词。
一句我们都背过的话：子曰：“富与贵，是人之所欲也，不以其道得之，不处也；贫与贱，是人之所恶也，不以其道得之，不去也。
君子去仁，恶乎成名？君子无终食之间违仁，造次必于是，颠沛必于是。
”辜鸿铭在一句话中，会把主语作为自己，I，来进行叙述。
而“道”的翻译则是，the path of duty，很直白，直白就容易片面。
因为这样的道还含有正义，智慧等等的涵义。
但是这样翻译真的是够简洁。
而且反问的话却直接把本身的意思表达出来，并没有反问的启发性效果。
”好仁“的翻译是，loves a moral life。
动词是love，而仁，是moral...life。
是life。
辜鸿铭翻译的不准确之处也是很明显的。
比如：子曰：“人之过也，各于其党。
观过，斯知仁矣。
”，大意是：“人们的错误，总是与他那个集团的人所犯错误性质是一样的。
所以，考察一个人所犯的错误，就可以知道他没有仁德了。
”辜的翻译是：men’s faults are characteristic。
怎么characteristic呢，没有说。
还有一句经典的话：子曰：“朝闻道，夕死可矣。
”道这种东西啊，早上知道了，就算当天晚上死去也心甘。
翻译：when a man learnt wisdom in the morning,he may be content to die in the evening before the sun sets.这次辜没有用I了=_=，道是什么呢，翻译成了wisdom。
在太阳落山的时候啊，我也很满足了。
应该说，孔子的道是道德、伦理范畴里面意义很广泛的几个体，说成了一个字，道。
《论语》英译
《论语》英译Translation of Confucius' The Analects【译论专题】《论语》的重要地位及其英译本【论语原文选段之一】学而时习之【论语原文选段之二】三省吾身【论语原文选段之三】和为贵【论语原文选段之四】三十而立【论语原文选段之五】身正令行【论语原文选段之六】三人行必有我师【论语原文选段之七】己所不欲【论语原文选段之八】富贵,贫贱【论语原文选段之九】刚,毅,木,讷【论语原文选段之十】唯仁者能好人【论语原文选段之十一】杀身成仁【论语原文选段之十二】仁者乐山【论语原文选段之十三】礼之本【论语原文选段之十四】以礼让为国【论语原文选段之十五】宽,敬,哀【论语原文选段之十六】君子博学于文【论语原文选段之十七】入则孝,出则弟【论语原文选段之十八】父母在,不远游【论语原文选段之十九】四种忧虑【论语原文选段之二十】有益,有损之乐【论语原文选段之二十一】见贤思齐【论语原文选段之二十二】不患无位【论语原文选段之二十三】人无远虑,必有近忧【论语原文选段之二十四】自责与责人【论语原文选段之二十五】有过应改【论语原文选段之二十六】松柏后凋【论语原文选段之二十七】君子重义【论语原文选段之二十八】君子周而不比【论语原文选段之二十九】君子和而不同【论语原文选段之三十】君子坦荡荡【论语原文选段之三十一】欲速则不达【论语原文选段之三十二】有教无类【论语原文选段之三十三】性相近,习相远【论语原文选段之三十四】学与思【论语原文选段之三十五】温故知新【论语原文选段之三十六】匹夫不可夺志【论语原文选段之三十七】知与不知【论语原文选段之三十八】讷于言,敏于行【论语原文选段之三十九】言与行【论语原文选段之四十】人与言【论语原文选段之四十一】学而不厌,诲人不倦【论语原文选段之四十二】见义不为,无勇也【译论专题】《论语》的重要地位及其英译本《论语》是中国传统文化宝库中一颗最绚丽夺目的明珠.早在距今两千四百多年前的春秋末年和战国初期,这颗明珠即已熠熠发光.《论语》是一部记载孔子及其弟子言论的著作,后来成为儒家的最高经典,也是中国历史上最具权威性的文献典籍.《论语》篇幅不大,仅一万二千字,二十篇,但内容博大精深,且又言简意赅,对中国古代思想和文化产生了巨大的影响.它所包含的思想,久久以来,潜移默化,已经渗透到中国人的血液之中.任何中国人,不论是汉民族,还是少数民族,不论是本土华人,还是移居海外的侨胞,都自觉或不自觉地受着它的影响.自宋朝起,就有"半部《论语》治天下"之说.早在17世纪,《论语》便开始向欧洲传播,1687年巴黎已出现《论语》的拉丁文本.在亚洲的儒家文化圈内,《论语》的某些内容成了经济活动的道德规范.因此《论语》已被译成各种文字.翻译古代经典著作,最大的问题是对原文的理解.孔子时代的古汉语,距现在久远,况且在这两千多年的时间里,曾出现过不同本子的《论语》,注解在一些地方也存在歧见,这就增加了理解的难度.译者在翻译时必须在可能的解释中作出选择,译文力求忠实于原文,并设法保持原文简练的风格.西方许多汉学家都翻译过《四书》或《论语》.在早期众多英译本中,影响比较大的有英国汉学家詹姆斯·莱格(James Legge)的译本,他本人起的中国名字叫理雅各(1814—1897),他把中国的《四书》,《五经》译成英文,名为The Chinese Classics, 分28卷,于1861年至1886年间出版,我国湖南出版社也于1992年出版了理雅各的《汉英四书》(本章评析中简称理译). 较新的译本有The Analects of Confucius, 由英国汉学家亚瑟·威利(Arthur Waley)翻译,1992年在纽约出版,我国外语教学与研究出版社也于1998年出版了威利的《论语》(简称威译).还有托马斯·柯立瑞(Thomas Cleary)于1992年在旧金山出版的Essential Confucius.美国在1951年还出版了著名诗人埃兹拉·庞德(1885—1972)翻译的《论语》(Confucian Analects).在国内,早在一百多年前辜鸿铭先生就把《论语》翻译成英文.目前英译本较多,有研究型的,有普及型的,还有语录型的.本文所列举的翻译评析范例出自于以下版本:1.王福林的《论语详注及英译》,世界图书出版公司1997年版(简称王译);2. 赖波,夏玉和翻译的《论语》,华语教学出版社1994年版(简称赖译);3. 潘富恩,温少霞的《论语今译》,齐鲁书社1993年版(简称潘译);4. 丁往道编译的《孔子语录一百则》,中国对外翻译出版公司1999年版(简称丁译).国外英译本以理雅各和威利翻译的《论语》为翻译范例.关于对《论语》的现代汉语注释,国内外译者大多参考宋代朱熹的《四书章句集注》.理雅各1843年起在香港任英华书院院长期间,受中国著名学者王韬的影响较大.威利在翻译中想尽力摆脱朱熹的影响,认为朱熹不是一个真正的学者,仅是一个福音派传教士,他只是用程朱理学来解释孔子,因此,有些强加于人.威利在《论语》英译本的前言中说,他要译出自己的版本,意在让欧洲读者了解《论语》作者们的初衷.因此,我们可以这样说,理雅各和威利两位西方汉学家的译本是带有原创性的译本,富有新意.但并不是说,他们对孔子思想的理解就很到家.由于中西文化的差异,西方译者在理解和表达方面和中国学者之间还有不少差距.中国译者王福林除参考朱熹的集注外,还参阅了钱穆的《论语新解》;赖波以华语教学出版社蔡希勤先生的中文译注为依据;潘富恩等以杨伯峻的《论语译注》(中华书局1980年版)为基础,又让吴树平先生重新修订中文注释本,同时兼采理雅各,威利和Leonard A. Lyall 等国外学者的研究成果.丁往道则以杨伯峻先生的《论语译注》(1980年版)为根据进行翻译.不同版本的翻译目的各不相同,其读者对象也各有所异,因此,都具有一定的特色和长处.本章选了《论语》的一些段落,附以六种不同版本的译文,并列表比较六种译本对关键词的不同处理,以便让读者在对比分析中学习他们的经验,摸索典籍翻译的某些规律.参考文献:[1] 王福林.论语详注及英译.上海:世界图书出版公司,1997[2] 孔子著,Arthur Waley译. The Analects 论语. 北京:外语教学与研究出版社,1998[3] 杨伯峻,吴树平今译,潘富恩,温少霞英译. THE ANALECTS OF CONFUCIUS 论语今译. 济南:齐鲁书社,2004[4] 蔡希勤中文译注,赖波,夏玉和英译. Analects of Confucius 论语. 北京:华语教学出版社,2003[5] 丁往道编译. 孔子语录一百则. 北京:中国对外翻译出版公司,1999[6] 郭著章,李庆生. 英汉互译实用教程. 武汉:武汉大学出版社,2003[7] 崔永禄. 文学翻译佳作对比赏析. 天津:南开大学出版社,2003【论语原文选段之一】子曰1:"学而时习之2,不亦说乎3 有朋自远方来4,不亦乐乎5 人不知而不愠6,不亦君子乎7 "【概述】这是《论语》"学而篇第一"中的首篇.要译好古籍经典,关键的问题是吃透对原文的理解.文言文中既有实词,又有虚词,还有令人费解的文言句式.翻译工作者的任务是,在正确理解解释原文的基础上,首先要把原文译成浅显的现代汉语,然后再译成英文.此段中的关键词是虚词"而",实词"时","习","之","说","乐","人","不知","不愠","君子"等,还有古汉语句式"不亦……乎".把握了对这些词的理解就抓住了全段的精髓.本段今译:孔子说:"学了知识并且经常复习,不也是令人愉快的事吗有志同道合的人从远方来,不也是值得高兴的事吗别人不了解自己,但自己不恼怒,这不也是君子的风度吗"【翻译要点评析】1."子曰","子"是古代人对男子的尊称,常写在姓的后面.这里称孔子为"子"而讳其名,是孔子的学生对孔子的尊称.直呼孔子为Confucius是符合西方传统的,西方对作者一般直呼其名,而不加表示职称,身份等的词语.王译,赖译,丁译用Confucius 显然是为了点明"子"指的是谁.而威译,潘译为了传达中文的含义,用了The Master 一词,表示"先师"之意,这就尽可能地保留了原文中的人际关系和文化特征,这样做虽然会使西方读者感到不习惯,但有利于他们了解原文的的内容,风格及原作者的意图.2."学而时习之","学":学习.此段中两个"而"都是连词,第一个"而"表递进关系,相当于"并且"and, 第二个"而"表转折关系,相当于"但是"."时":经常constantly; at due times; from time to time."习":复习,练习review and practise; repeat."之"是代词,指学过的知识what one has already learned.3. "不亦说乎""不亦……乎"是古汉语中一种常用句式,表示委婉的反问语气,相当于"不也是……的吗""说"(yue),同"悦",意即"高兴,快乐".此句译成Isn't it a pleasure for one to do … 或Is it not pleasant to do…4. "有朋自远方来","有朋":旧注曰:"同门曰朋."这里"朋"当指"弟子"解,王福林解作"志同道合的人".多数译者译作friends, 王译为like-minded people, 比friends 有更深一层的意义,比较贴近原文."自远方来"有不同的译法:coming from distant quarters; come to one from afar; coming from faraway places.5. "不亦乐乎""乐":快乐delightful; pleasure; a delight; a joy.6. "人不知而不愠","人":别人others; men."人不知"中"知"字无宾语,解作"别人不了解自己","不欣赏自己",译法有don't know; take no note of; one's merits are unrecognized by; fail to appreciate; is not properly understood."愠"(yun):恼怒feel displeased; discomposure; take offence; feel no discontent.7. "不亦君子乎"君子:道德高尚,有修养的人.译法有:a man of complete virtue; a gentleman; a superior person (man)等.a man of complete virtue 译出了"君子"一词的内涵.【六种不同的译文】1. 理译:The Master said: "Is it not pleasant to learn with a constant perseverance and application Is it not delightful to have friends coming from distant quarters Is it not a man of complete virtue, who feels no discomposure though men may take no note of him "2. 威译:The Master said, To learn and at due times to repeat what one has learnt, is that not after all a pleasure That friends should come to one from afar, is this not after all delightful To remain unsoured even though one's merits are unrecognized by others, is that not after all what is expected of a gentleman3. 王译:Confucius said: "Isn't it a pleasure for one to learn and then constantly review and practise what he has already learned Isn't it a pleasure for one to have like-minded people coming from faraway places If others don't know him, he doesn't feel displeased. Isn't it a superior person's bearing "4. 赖译: Confucius said, "Is it not a pleasure after all to practice in due time what one has learnt Is it not a delight after all to have friends come from afar Is it not a gentleman after all who will not take offence when others fail to appreciate him "5. 潘译:The Master said, "Is it not pleasant to learn and to review constantly what one has learned Is it not delightful to have friends coming afar Is he not a superior man, who feels no discontent though others do not know him "6. 丁译:Confucius said, "Is it not a pleasure to learn and practise from time to time what is learned Is it not a joy to see a friend who has come from a faraway place Is it not gentlemanly to have no resentment when one is not properly understood "【六种译本对关键词语译法之比较】译本原文理译威译王译赖译潘译丁译"子"The MasterThe MasterConfuciusConfuciusThe MasterConfucius"时习"with a constant perseverance and applicationto repeatconstantly review and practiseto practise in due timeto review constantlyto practise from time to time "不亦说乎"Is it not pleasantIs that not after all a pleasure Isn't it a pleasureIs it not a pleasureIs it not pleasantIs it not a pleasure"自远方来"coming from distant quarters come to one from afar coming from faraway places come from afarcoming afarhas come from a faraway place "乐"delightfuldelightfula pleasurea delightdelightfula joy"不知"take no note ofone's merits are unrecognized don't knowfail to appreciatedo not knowis not properly understood "不愠"feel no discomposureto remain unsoureddoesn't feel displeasedwill not take offencefeel no discontenthave no resentment"君子"a man of complete virtuea gentlemana superior person's bearinga gentlemana superior manbe gentlemanly【论语原文选段之二】曾子1曰:"吾日三省吾身2:为人谋而不忠乎3 与朋友交而不信乎4 传不习乎5 "【概述】这是《论语》"学而篇第一"中的第四篇.本篇中的关键词是"三省","谋","忠","信","传","习".这些都是实词.文言虚词主要有"而"和"乎",在选段之一的评析中已提到过.历来中外译者争议比较大的,是对"三省"二字的理解,有人认为是"三次";有人认为是"三个方面";还有人认为是"再三","多次",笔者认为"再三"比较确切.本段今译:曾子说:"我每天都再三反身自己:为别人出主意有不真心的情况吗与朋友交往有不讲信用的情况吗老师传授的知识复习和练习了吗"【翻译要点评析】1. "曾子":是孔子的学生,姓曾,名参.中国学者一般都译成Zeng Zi, 外国学者译为The philosopher Tsang或Master Tseng, 说明其身份.2. "吾日三省吾身","吾":我."日":每天."三":再三,古汉语中,"三"和"九"常表示虚数,意即"多次".丁往道理解为"三次"three times; 理雅各和威利理解为"三个方面"three points; 而王福林,赖波,潘富恩三人则理解为"再三","多次"several times; once and again.笔者认为,后三位中国译者的理解比较确切."省"(xing):检查;反省examine."吾身":我自己myself.3. "为人谋而不忠乎","为人":替别人for others."谋":出谋策划give counsels to others,有人译为transact business; act on behalf of; help; work; do things等,在对"谋"字的理解程度上深浅不等."而":本段的两个"而"都是连词."忠":忠心,faithful; loyal; conscientious均可."乎":此段忠的三个"乎"都是语气词,表示疑问语气,相当于"吗".4. "与朋友交而不信乎","交":交往intercourse with; get along with; in contacts with."不信":不守信用not sincere; not true to; insincere; not honest.5. "传不习乎","传":老师传授的知识instruction of my teacher; what my teacher taught me."习":复习,练习review and practise.【六种不同的译文】1. 理译:The philosopher Tsang said, "I daily examine myself on three points: —whether, in transacting business for others, I may have been not faithful; —whether, in intercourse with friends, I may have been not sincere; —whether I may have not mastered and practised the instruction of my teacher."2 .威译:Master Tseng said, Every day I examine myself on these three points: in acting on behalf of others, have I always been loyal to their interests In intercourse with my friends, have I always been true to my word Have I failed to repeat the precepts that have been handed down to me3. 王译: Zengzi said, "Several times each day I examine myself: Have I been unfaithful in giving counsels to others Have I been insincere in getting along with my friends And have I reviewed and practised the teachings of my teacher "4. 赖译:Zeng Zi (a disciple of Confucius) said, "Every day I examine myself once and again: Have I tried my utmost to help others Have I been honest to my friends Have I diligently reviewed the instructions from the Master "5. 潘译:Zeng Zi said, "I daily examine myself for several times: Have I been conscientious in working for others Have I been sincere in dealing with friends Have I reviewed what my teacher taught me "6. 丁译:Zengzi said, "I examine myself three times daily: Have I been faithful in doing things forothers Have I been trustworthy in contacts with friends Have I reviewed and practised what my teacher has taught me "【六种译本对关键词语译法之比较】译本原文理译威译王译赖译潘译丁译"三"three pointsthree pointsseveral timesonce and againseveral timesthree times"谋"transact businessact on behalf ofgive counsels tohelpin working forin doing things for"忠"faithfulLoyal tofaithfultry my utmost toconscientiousfaithful"交"in intercourse within intercourse within getting along withtoin dealing within contacts with"信"sincerebe true to my wordsincerehonestSinceretrustworthy"传"instruction of my teacherprecepts that have been handed down to methe teachings of my teacherthe instructions from the Masterwhat my teacher taught meWhat my teacher has taught me"习"master and practiserepeatreview and practisediligently reviewreviewreview and practise【论语原文选段之三】有子1曰:"礼之用2,和为贵3.先王之道4,斯为美5,小大由之6.有所不行7,知和而和8,不以礼节之9,亦不可行也10."【概述】这是《论语》"学而篇第一"中的第十二篇.讲礼仪与和谐的关系."和为贵"是中华民族数千年以来处理国与国之间,人与人之间关系的一条非常宝贵的行为准则.中华民族是礼仪之邦,"礼"的最早倡导者就是孔子.礼的初义是求神赐福的祭祀活动,随着社会的发展,祭祀规模越来越大,祭祀方式越来越复杂,这种典礼成了古代氏族生活习俗的规范.再后来,礼便成了社会道德规范和行为准则."礼"规定了上下,尊卑,亲疏,长幼的等级秩序."礼"体现了群体意志,"按礼行事"就是遵守社会道德的规范,就是"仁"的表现.此篇中,翻译的难点是如何理解四个"之",两个"为",以及"礼","和","贵","斯","美","有所不行"等关键词.本段今译:有子说:"礼的实行,以达到人们和谐相处为可贵.过去圣王治国之道的好处就在这里,无论大事小事都以和谐为准.但是也有行不通的地方,只知道要和谐,而一味地追求和谐,不用礼来节制,也是行不通的."【翻译要点评析】1."有子":姓有名若,字子有,人尊称为有子,是孔子的得意门生.中国译者都译为Youzi或You Zi,而外国译者都译出有子的身份The Philosopher You 或Master Y u.2. "礼之用",礼:指社会道德规范和行为准则,对人际关系的各个方面都起到了规范调节作用.可译为the proprieties; the rites; the ritual; rules of propriety."之":本段中有四个"之",第一,二个"之"是虚词——结构助词,相当于"的",第三,四个"之"是实词,指"和"harmony."用":运用,实施, practise ;the usages of; conduct; apply 均可."礼之用"可译为in practising the rules of propriety.3. "和为贵","和":和谐,亦即"和谐的人际关系".中外大部分译者都译成harmony, 只有理雅各译为appropriateness, 在理解上有点偏离原意."为":此段中有两个"为",都是动词,意即"是"."贵":可贵之处;值得称颂的,be prized, 可用强调句型译"和为贵"It is harmony that is prized.4. "先王之道","先王":古代帝王,指尧,舜,禹,汤,文王,武王等圣贤君主the former sage-kings(sage", 圣贤的),有人译作the ancient kings, 不如前者确切."道":《论语》中"道"有多种意思,这里是指"治国之道"ways to rule one's country或handing state affairs.5. "斯为美",斯:是代词,相当于"这",指"和为贵"."美":好,有人根据字面意思译为beautiful; beauty等,不如excellent; precious; excellent quality好.6. "小大由之","小大":大事小事,things small and great; important or unimportant things; great or trivial均可."由":依从;根据follow; according to."之":这个原则this principle.7. "有所不行","所不行"是名词性词组,作"有"的宾语."有所不行"意即"有行不通的地方"and yet it is not always successful; does not work.8. "知和而和","知和":只知道要和谐for the sake of harmony."而"是连词,表结果,相当于"因而".可译为If harmony is sought for its own sake.9. "不亦礼节之","以":介词,相当于"用"."节":调节,节制regulate; modulate.全句译为without regulating it by proprieties.10. "亦不可行也","亦":副词,相当于"也","不可行":行不通it won't do; does not work."也":语气词,表示终结的语气,可不译出.【六种不同的译文】1. 理译:The philosopher You said, "In practisng the rules of propriety, appropriateness is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them. Yet it is not to be observed in all cases. If one, knowing how such appropriateness should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done."2. 威译:Master Yu said, In the usages of ritual it is harmony that is prized; the Way of the Former Kings from this got its beauty. Both small matters and great depend upon it. If things go amiss, he who knows the harmony will be able to attune them. But if harmony itself is not modulated by ritual, things will still go amiss.3. 王译:Youzi said, "The thing to be prized in applying the proprieties is to achieve the harmony among people. Among the ways the ancient kings adopted to rule their countries, this is excellent. They followed this principle in matters small or great. And yet it is not always successful. For instance, it won't do to achieve the harmony only for the sake of harmony without regulating it by proprieties."4. 赖译:You Zi said, "In conducting the rites, seeking harmony is the most valuable principle. It was cherished by the ancient sage kings in handling state affairs. Great or trivial, they did everything according to this principle. If harmony is sought for its own sake without regulating it by the rites, however, the principle will not work."5.潘译:You Zi said, "In practising the rules of propriety, it is harmony that is prized. This is what is so precious in the ways of the ancient kings. They followed this principle in things small and great. Yet it is not to be observed in all cases. To know how such harmony should be prized, yet manifest it without regulating it by the rules of propriety, is something which should not be done."6. 丁译:Youzi said, "The most valuable use of the rites is to achieve harmony. In harmony lies the most beautiful of the ways of the former sage-kings. Whether they dealt with important or unimportant things, they started from harmony. But there may be places where this principle does not work: pursuing harmony because one knows of it without regulating it with the rites is not feasible."【六种译本对关键词语译法之比较】译本原文理译威译王译赖译潘译丁译"礼之用"Practise rule of proprietyIn the usage of ritualApply the proprieties Conduct the ritesPractise rules of proprietyUse of the rites"和"Appropriate-nessharmonyTo achieve the harmony Seeking harmonyharmonyTo achieve harmony"先王"Ancient kingsFormer KingsAncient kingsAncient sage kingsAncient kingsFormer sage-kings"美"Excellent qualityGot its beautyexcellentThe most valuablepreciousThe most beautiful"小大"Things small and greatBoth small matters and great Matters small or greatGreat or trivialThings small and great Important or unimportant things "知和"Knowing appropriateness Know the harmonyFor the sake of harmonyFor its own sakeKnow harmonyBecause One knows of it【论语原文选段之四】子曰:"吾十有五而志于学1,三十而立2,四十而不惑3,五十而知天命4,六十而耳顺5,七十而从心所欲6,不逾矩7."【概述】这是《论语》"为政篇第二"中的第四篇.本篇概括了孔子一生不断追求"仁"所达到的各种境界.中外思想家能象孔子这样简明扼要地总结毕生历程者,似甚罕见.后人常用此指人生的各个阶段.本篇翻译的难点是如何正确理解"而立","不惑","知天命","耳顺","从心所欲,不逾矩"等关键词.一百多年前辜鸿铭先生把"天命"译作the truth in religion (宗教的真谛),这种译法的实际效果等于把孔子当作宗教师祖向国外介绍,似乎不符合原意.本段今译:孔子说:"我十五岁立志学习;三十岁立身处世站稳了脚跟;四十岁时明白各种事理而不迷惑;五十岁时懂得天命;六十岁时对别人的话能辨别是非曲直;七十岁时能随心所欲而不越出规矩."【翻译要点评析】1."吾十有五而志于学","有"是连词,加在整数和零数之间.可不译出,"十有五"意即十五岁."而":此段中的六个"而"都是连词,表示时间at."志":立志."于":是介词,相当于"在……方面"."志于学"set my mind on learning; made up my mind to study.2. "三十而立",对于"立",有两种理解,王福林认为孔子的本意是"立于礼",即"一切按礼办事"故译成acted on the proprieties.而其他中外译者都理解为"在社会上立身出世站稳了脚跟",故有译文stood firm; planted my feet firm upon the ground; have been well established等.在当代中国人心目中对"而立之年"的理解都与后者相同.3. "四十而不惑","不惑":明白各种事理而不迷惑was no longer perplexed; have understood many things and have no longer been confused; had no doubts.王福林先生则从孔子的"仁礼观"出发,认为"不惑"就是"不惑于仁",亦即能辨明仁与不仁could make clear distinction between benevolence (仁慈,善行) and non-benevolence (不仁).4. "五十而知天命",王福林认为"天命"是客观必然性,是指道德修养中的一种很高的境界,把"知天命"译为I came to know the existence of the heavenly principles.赖波认为,"知天命"就是"知道上天赋予自己的使命I have known my heaven-sent duty.其他的译者则把"天命"译作the decree of Heaven; the will of Heaven等.5. "六十而而顺","而顺":对别人的话能辨别是非曲直have been able to distinguish right and wrong on other people's words.王福林则译为the heavenly principles were not offensive to my ears.6. "七十而从心所欲","从":跟从,依从."所欲":是"所字短语",意即"想要的事物"."从心所欲"意即"心里怎么想就怎么做could do whatever I wished; could follow what my heart desired.7. "不逾矩","逾":逾越go beyond; overstep."矩":规矩norms; rules; what was right.王福林解释为"天命的范围"the heavenly principles.美国诗人庞德则把"矩"译成T-square(丁字尺),很形象,但不符合实际,因为孔子时代还没有发明丁字尺.【六种不同的译文】1. 理译:The Master said: "At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I know the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right."2. 威译: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。
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1．温故而知新，可以为师矣。
If a man keeps cherishing his old knowledge, so as continually to be acquiringnew, he may be a teacher of others.2．学而不思则罔，思而不学则殆。
Learning without thought is labour lost; thought without learning isperilous. 3．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 askand learn of his inferiors.4．知之者，不如好之者，好之者，不如乐之者。
They who know the truth are not equal to those who loveit, and they who love it are not equal to those who delight in it.5．默而识之，学而不厌，诲人不倦，何有于我哉。
The silent treasuring up of knowledge; learning withoutsatiety; and instructing others without being wearied -- which one of these things belongs to me? 6．三人行，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, theymay serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoidthem. 7．子曰：“知之者不如好之者，好之者不如乐之者。
”The Master said, "They who know the truth are not equal to those who love it, and they who love it are notequal to those who delight in it."二．于君子1．曾子曰：“吾日三省吾身——为人谋而不忠乎？于朋友交而不信乎？传不习乎？”The philosopher Tsang said, "I daily examine myself on three points:-whether, in transacting business for others,I may have been not faithful;-whether, in intercourse with friends, I may have been not sincere;-whether I mayhave not mastered and practiced the instructions of my teacher."2．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。
”The Master said, "If the scholar be not grave, he will not call forth any veneration, and his learning will not besolid. "Hold faithfulness and sincerity asfirst principles. "Have no friends not equal to yourself. "When you havefaults, do not fear to abandon them."3．有子曰：“礼之用，和为贵。
先王之道，斯为美；小大由之。
有所不行，知和而和，不以礼节之，亦不可行也。
”The philosopher Yu said, "In practicing the rules of propriety, a natural ease is to be prized. In the waysprescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them."Yet itis not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, withoutregulating it by the rules of propriety, this likewise is not to be done." 4．子曰：“君子食无求饱，居无求安，敏於事而慎於言，就有道而正焉，可谓好学也已。
”The Master said, "He who aims to be a man of complete virtue in his food does not seek to gratify his appetite,nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in hisspeech; he frequents the company of men of principle that he may be rectified:-such a person may be saidindeed to love to learn."5．子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。
”The Master said, "At fifteen, I had my mind bent on learning. "At thirty, I stood firm. "At forty, I had nodoubts. "At fifty, I knew the decrees of Heaven. "At sixty, my ear was an obedient organ for the reception of truth. "At seventy, I could follow what my heart desired, without transgressing what was right." 6．子曰：“君子周而不比，小人比而不周。
”The Master said, "The superior man is catholic and not partisan. The mean man is partisan and not catholic."7．子曰：“由！诲女知之乎！知之为知之，不知为不知，是知也。
”The Master said, "Yu, shall I teach you what knowledge is? When you know a thing, to hold that you know it;and when you do not know a thing, to allow that you do not know it;-this is knowledge."8．子曰：“君子之於天下也，无适也，无莫也，义之於比。
”The Master said, "The superior man, in the world, does not set his mind either for anything, or against anything;what is right he will follow."9．子曰：“君子怀德，小人怀土；君子怀刑，小人怀惠。
”The Master said, "The superior man thinks of virtue; the small man thinks of comfort. The superior man thinksof the sanctions of law; the small man thinks of favors which he may receive."10．子曰：“君子喻於义，小人喻於利。
”The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man isconversant with gain."11．子曰：“见贤思齐焉，见不贤而内自省也。
”The Master said, "When we see men of worth, we should think of equaling them; when we see men of acontrary character, we should turn inwards and examine ourselves." 12．子曰：“父母在，不远游，游必有方。
”The Master said, "While his parents are alive, the son may not go abroad to a distance. If he does go abroad, hemust have a fixed place to which he goes." 13．子曰：“君子欲讷於言而敏於行。
”The Master said, "The superior man wishes to be slow in his speech and earnest in his conduct."14．子曰：“质胜文则野，文胜质则史。