《论语》英译

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2024年2月16日发(作者：)

《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着作，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。

翻译古代经典着作，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年还出版了着名诗人埃兹拉·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，受中国着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] 孔子着，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] 郭着章，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5

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 gentleman

3. 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 afarIs 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

理 译

威 译

王 译

赖 译

潘 译

丁

原文

“子The Master

”

The Master

Confucius

Confucius

The Master

Conwith

时constant

a to repeat

constantly to

review and practise

practise

in due time

to review to

“constantly

fro习”

perseverance

and

application

tim“不亦

Is it not Is that not Isn’t it a Is it not a Is it not Is

说乎”

pleasant

after all a pleasure

pleasure

come from coming

afar

afar

pleasure

pleasant

ple“自远

coming from come to one coming

方来”

distant

quarters

from afar

from

faraway

places

“乐”

delightful

hasfrofarpladelightful

a pleasure

a delight

delightful

don’t fail

atake no note one’s

不of

to do not know

is

“merits are know

unrecognized

appreciate

pro知”

undwill

take

not feel feel

不no to remain doesn’t

feel

no hav“discomposure

unsoured

愠”

discontent

resdispleased

offence

a

君man of a gentleman

a superior a

person’s gentleman

bearing

a superior be

man

“complete

子”

virtue

gen【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 me

3. 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 for others 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 理 译

本

原文

“三three

”

points

transact

three

points

act

several

times

on give

counsels

to

“忠”

in in in

faithful

Loyal to

faithful

once

again

help

威 译

王 译

赖 译

潘 译

and several times

tin working for

i“谋”

business

behalf of

ttry my utmost conscientious

fto

to

in

with

dealing i“交”

intercourse intercourse getting

with

with

along

with

“信”

sincere

be true to sincere

my word

instruction precepts

my that

the the

honest

wSincere

twhat my W“传”

of

teacher

have teachings instructions teacher

my from

Master

the taught me

tbeen handed of

down to me

tteacher

master and repeat

review

and

practise

diligently

review

review

r“习”

practise

p

【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 Yu。

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Practise rule of In the Apply the Conduct Practise Use of

用”

propriety

usage

of

ritual

proprieties

the

rites

rules of rites

propriety

“和Appropriate-

”

“ness

先Ancient kings

harmony

To achieve Seeking harmony

the harmony

harmony

Former Ancient

Kings

kings

Ancient Ancient

sage

kings

kings

To achharmonyFormer

王”

sage-ki“美”

Excellent

quality

“Got its excellent

beauty

Matters

small

The most precious

valuable

Great or Things

The

beautif小Things small and Both

great

small

Importa大”

or trivial

small and or

great

matters great

and

great

“知Knowing Know

unimporthings

For the sake For its Know

of harmony

own sake

harmony

Because和”

appropriateness

the

harmony

knows o

【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 the biddings of Heaven. At sixty, I heard them

with docile ear. At seventy, I could follow the dictates of my

own heart; for what I desired no longer overstepped the

boundaries of right.

3. 王译：Confucius said: “At fifteen I set my mind on

learning. At thirty I acted on the proprieties. At forty I could

make a clear distinction between benevolence and

non-benevolence. At fifty I came to know the existence of the

heavenly principles. At sixty, the heavenly principles were not

offensive to my ears. At seventy I could do whatever I wished

to without going beyond the heavenly principles.”

4. 赖译：Confucius said: “Since the age of 15, I have

devoted myself to learning; since 30, I have been well

established; since 40, I have understood many things and have

no longer been confused; since 50, I have known my heaven-sent

duty; since 60, I have been able to distinguish right and wrong

on other people’s words; and since 70, I have been able to do

what I intend freely without breaking the rules.”

5. 潘译：The Master said, “At fifteen I set my heart on

learning. At thirty I could stand firm. At forty I had no doubts.

At fifty I knew the Decree of Heaven. At sixty I was already

obedient (to this decree). At seventy I could follow the desire

of my mind without overstepping the boundaries (of what is

right).”

6. 丁译：Confucius said, “At fifteen I made up my mind to

study; at thirty I was established; at forty I was no longer

perplexed; at fifty I understood the will of Heaven; at sixty

I listened to everything without feeling unhappy; at seventy

I followed all my desires and none of them was against the

norms.”

【六种译本对关键词译法之比较】

译本

原理译

威译

王译

赖译

潘译

文

“而Stood firm

立”

Plant feet Acted

firm

ground

“不Had no doubts

No

惑”

upon proprieties

on Have

well

established

been Could stafirm

longer Make a clear Understand Had no doubdistinction

between

many things

and have no

suffered

from

perplexities

benevolence and longer been

non-benevolence

confused

“天Decrees

命”

Heaven

of What were the Existence

bidding

Heaven

of heavenly

principles

of My The Decreeheaven-sent Heaven

duty

“耳My ear was an Heard them Heavenly

顺”

obedient

Be able to Was alreawith docile principles were distinguish obedient (organ for the ear

reception of

truth

“不Without

逾No

not offensive to right and this decremy ears

wrong

longer Without

beyond

heavenly

going Without

the breaking

the rules

Without

transgressing

overstepped

oversteppi矩”

What was right

Boundaries

of right

boundariesprinciples

【论语原文选段之五】

子曰：“其身正1，不令而行2；其身不正，虽令不从3。”

【概述】

这是《论语》“子路篇第十三”中的第六篇。这一篇内容简明扼要，广为流传，深入人心。孔子主张用仁德对百姓进行教化。要教化百姓，君子必须以身作则。本篇中关于“其”的理解，大部分译者认为，这是指统治者，治国者，一般都译作a ruler, 有一些人则译作a man,

似乎与“令”字不相符合，因为一个普通人发的命令是无足轻重的。

【翻译要点评析】

1. “其身正”，“其”：是代词，相当于“他的”，指“治国者”、“统治者”。大多译者都译为 a ruler,有的译为 a prince。丁往道译为a man, 这种译法似乎与“令”字不相符合，因为一个普通人是不可能发号施令的，即使发了号令，也是无足轻重的。译成a man 与孔子的原意不符。“身”：一种理解是“本人”himself, 另一种理解是“本身的行为”personal conduct ,这种译法也有一定的道理。“正”：正派，正直, 译成upright要比correct 更好些。“其身正”译作When

the ruler himself is upright。

2. “不令而行”，“不令”：不发命令without the issuing of

orders或without giving orders。“行”：意指跟着统治者走，服从统治者的命令people will follow him；有人则理解为“政府照样

有效地运作his government is effective。笔者认为，前者较符合原意。

3. “虽令不从”，“从”：服从follow或obey。“令”：大部分译者用orders, 只有赖译用injunctions （禁令，指令），此词要比order 更加严厉一些。“虽令不从”一般译为Even though he gives

orders, they will not be obeyed。

【六种不同的译文】

1. 理译：The Master said, “When a prince’s personal

conduct is correct, his government is effective without the

issuing of orders. If his personal conduct is not correct, he

may issue orders, but they will not be followed.”

2. 威译：The Master said, If the ruler himself is upright

all will go well even though he does not give orders. But if

he himself is not upright, even though he gives orders, they

will not be obeyed.

3. 王译：Confucius said, “When the ruler himself is upright,

the people will follow him without his issuing orders. When the

ruler is not upright, the people will not obey his orders even

if he has issued them.”

4. 赖译：Confucius said, “If the ruler acts properly, the

common people will obey him without being ordered to; if the

ruler does not act properly, the common people will not obey

him even after repeated injunctions.”

5. 潘译：The Master said, “When a ruler’s personal conduct

is correct, his government is effective without giving orders.

If his personal conduct is not correct, even he may give orders,

but they will not be followed.”

6. 丁译：Confucius said, “A man who is upright is obeyed

even if he gives no orders; a man who is not upright is not obeyed

even if he gives orders.”

【六种译本对关键词译法之比较】

译本

理 译

威

译

王 译

赖 译

潘 译

丁 译

原文

A

其The The

ruler

The ruler A ruler’s A man

acts

personal

conduct

“prince’s ruler

身”

personal

conduct

himself

himself

correct

Issue

orders

upright

upright

properly

Give

orders

Issue

orders

correct

upright

Give

orders

“正”

Be ordered Give

to;

repeated

orders

“令”

injunctions

His All The The common His Is

“行”

government will go people will

is

effective

well

will

follow

him

obey government obeyed

is

effective

him

They will They

not be will

The common They will Is not

be obeyed

“不people people will not

从”

followed

not be will

obeyed

not

obey

his

orders

not obey him

followed

【论语原文选段之六】

子曰：“三人行1，必有我师焉2。择其善者而从之3，其不善者而改之4。”

【概述】

这是《论语》“述而篇第七”中的第二十一篇。此篇表明，孔子谦虚好学，不放过任何机会向别人学习。本篇中的关键词是“师”、“择”、“善者”、“从之”、“改之”。在对原文的理解上，一般不会有大的出入。只是在对“善者”的诠释上稍有深浅之分，有人理解为“优点”

merits; 有人理解为“善的品德”、“长处”good qualities，本质上没有大的区别。

本段今译：孔子说：“三个人同行，其中便一定有值得我学习的人。我选取他的优点而学习，用他的那些缺点而反躬自问，如果自己有同样的缺点就改正。”

【翻译要点评析】

1. “三人行”：三人同行；三人在一起走路walk along with two

others; three are walking together。也有人理解为“几个人在一起走路”walking in the company of other men。

2. “必有我师焉”，“师”：老师teacher。“焉”：是兼词，相当于“于之”，意即“在那里”，即“他们”。全句理解为“其中一定有我值得学习的人”。有人译为I am sure to find teachers among them;

有人译为I can always be certain of learning from those I am

with。

3. “择其善者而从之”，“择”：选择；选取：找出来select; pick

out; find out。“善者”：优点；长处；善的品德good qualities;

merits。“而”：此篇中的两个“而”都是连词，所连接的后一部分（“从之”和“改之”），是前一部分（“择其善者”和“择其不善者”）的目的，相当于“以便”。“从”：学习；效仿follow; learn from; for

imitation。“之”：此篇中的两个“之”都是代词，第一个“之”指“善者”，第二个“之”指“不善者”。全句译为I will find out their

merits so as to follow them. 或I will select their good

qualities and follow them。

4. “其不善者而改之”，“不善者”：缺点，有人译为bad qualities或faults,与good qualities相对应；有人译为demerits或shortcomings,与merits相对应。“改”：改正；避免。译法有correct,

overcome和 avoid，笔者认为avoid较好。全句译作I’ll select

their demerits so as to avoid them。

【六种不同的译文】

1. 理译：The Master said, “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

them.”

2. 威译：The Master said, Even when walking in a party of

no more than three I can always be certain of learning from those

I am with. There will be good qualities that I can select for

imitation and bad ones that will teach me what requires

correction in myself.

3. 王译：Confucius said, “When I walk together with two

others, they can surely serve as my teachers. I’ll find out

their merits so as to follow them and their demerits so as to

avoid them.”

4. 赖译：Confucius said, “When walking in the company of

other men, there must be one I can learn something from. I shall

pick out his merits to follow and his shortcomings for reference

to overcome my own.”

5. 潘译：The Master said, “When three are walking together,

I am sure to find teachers among them. I will select their good

qualities and follow them, their bad qualities and avoid

them.”

6. 丁译：Confucius said, “Whenever I walk with two other

men, I can always find teachers in them. I can lean from their

good qualities, and correct those faults in me which are like

theirs.”

【六种译本对关键词译法之比较】

译本

原文

“三人Walk

行”

along

Walking in Walk Walking

理译

威译

王译

赖译

潘译

丁译

in Three are Walk witha party of together the company walking two otherwith two no

others

“师”

more with two of other men

together

men

than three

others

teachers

One I can teachers

learn

something

from

teachers

Teachers

Learning

from those

I am with

“择”

select

select

Find out

Pick out

S elect

find

“善Good

者”

“从”

“不善Bad

者”

“改”

Good Merits

Merits

Good Good

qualities

qualities

Follow

For

imitation

Bad

Follow

Follow

qualities

qualitiesFollow

Learn

from

Demerits

shortcomings

Bad

qualities

Avoid

Overcome

Avoid

Correct

faults

qualities

qualities

Avoid

Requires

correction

（从选段七开始选自丁往道编译的《孔子语录一百则》.中国对外翻译出版公司，1999）

【原文选段之七】 己所不欲

子曰：“出门如见大宾，使民如承大祭。己所不欲，勿施于人。在邦无怨，在家无怨。”

【今译】

孔子说： “每次出门做事就好像要去接待贵宾，在使用民众的劳力时就好像是承担大的祭祀。自己不想要得事物，不要强加给别人。无论是在邦国中做事，或是在家中闲居，都没有什么怨恨。”

【参考译文】

Confucius said，“When you go out of your home, behave as is

you were meeting important guests; when you are using the common

people’s labor, behave as if you were conducting a solemn

sacrificial ceremony. Do not impose on others what you do not

desire yourself. Bear no grudge against the state where you work;

have no feeling of dissatisfaction when you stay at home.”

【原文选段之八】 富贵、贫贱

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。”

【今译】

孔子说： “富裕和显贵是人人向往的，但不用正当的方法得到，不能接受。贫穷与卑贱是人人厌恶的，但不用正当的方法，有了也不能摆脱。”

【参考译文】

Confucius said， “Wealth and high position are desired by

all men, but if they are not gained in the right way, they should

not be accepted. Poverty and low position are hated by all men,

but if they cannot be rid if in the right way, they should not

be given up.”

【原文选段之九】 刚、毅、木、讷

子曰：“刚、毅、木、讷近仁。”

【今译】

孔子说： “刚强、坚定、质朴、寡言这四种品格接近仁德。”

【参考译文】

Confucius said， “Being firm, resolute, simple and

reticent is close to being humane.”

【原文选段之十】 唯仁者能好人

子曰：“唯仁者能好人，能恶人。”

【今译】

孔子说： “只有仁人才能真正地喜欢人，厌恶人。”

【参考译文】

Confucius said， “Only the humane can love others and hate

others.”

【原文选段之十一】 杀身成仁

子曰：“志士仁人，无求生以害仁，有杀身以成仁。”

【今译】

孔子说： “有志之士和仁人不会因为贪生怕死而损害仁德，只会牺牲自己来实行仁德。”

【参考译文】

Confucius said， “A man with lofty ideals or humane man

never gives up humanity to save his life, but may sacrifice his

life to achieve humanity.”

【原文选段之十二】 仁者乐山

子曰：“知者乐水，仁者乐山；知者动，仁者静；知者乐，仁者寿。”

【今译】

孔子说： “聪明人喜欢水，仁者喜欢山；聪明人爱动，仁者爱静；聪明人快乐，仁者长寿。 ”

【参考译文】

Confucius said， “The wise enjoy water, the humane enjoy

mountains. The wise are active, the humane are quiet. The wise

are happy; the humane live long lives. ”

【原文选段之十三】 礼之本

林放问礼之本。子曰：“大哉问！礼与其奢也宁俭；丧与其易也宁戚。”

【今译】

林放问礼的根本道理。孔子说：“你问了一个重大的问题!就礼仪而言，与其奢侈，不如节俭；就丧礼而言，与其大办，不如哀恸。”

【参考译文】

Lin Fang asked about the essence of the rites. Confucius

said, “A very significant question! The rites should be

performed in a frugal way rather than in an extravagant way.

Funerals should be held with grief rather than with

pomposity.”

【原文选段之十四】 以礼让为国

子曰：“能以礼让为国乎何有不能以礼让为国乎，如礼何”

【今译】

孔子说： “能够以礼让来治理国家吗那有什么困难呢如果不以礼让来治理国家，礼有什么用呢”

【参考译文】

Confucius said， “What difficulties would there be if a

state was governed with the rites and decorum What use would

the rites have if a state was not governed with the rites and

decorum”

【原文选段之十五】 宽、敬、哀

子曰：“居上不宽，为礼不敬，临丧不哀，吾何以观之哉”

【今译】

孔子说： “居于上位而不宽宏大量，行礼时不恭敬认真，遇到丧事而不悲哀，这种人还有什么可以观察的呢”

【参考译文】

Confucius said， “What is there for me to observe of a man

if he is not broad-minded when he is in high position, not

reverent when he is performing the rites, and not sad when he

is in mourning”

【原文选段之十六】 君子博学于文

子曰：“君子博学于文，约之于礼，亦可以弗畔矣夫。”

【今译】

孔子说： “君子广泛地学习经典，用礼来约束自己，就不会背离大道了。”

【参考译文】

Confucius said， “A gentleman who studies the classics

extensively and restrains himself with the rites will not

depart from the Way. ”

【原文选段之十七】 入则孝，出则弟

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。”

【今译】

孔子说： “年轻人在家应孝顺父母，出门应尊敬兄长，言行应谨慎，可以信赖，广泛地爱护大众，并亲近有仁德的人。这些做到之后还有余力，就应当去学习文献。”

【参考译文】

Confucius said， “Young people should be filial to their

parents at home and respectful to their brothers when they are

with them. They should be serious and trustworthy, love the

populace extensively and be close to those who are humane. When

all this is done and there is time for other things, they should

use it for the study of the classics.”

【原文选段之十八】 父母在，不远游

子曰：“父母在，不远游，游必有方。”

【今译】

孔子说： “父母在世时，不到远处去。如必须出门，应该有一定的方向。”

【参考译文】

Confucius said， “While one’s parents are alive, one

should not travel to distant places. If it is necessary to

travel, there should be a definite direction.”

【原文选段之十九】 四种忧虑

子曰：“德之不修，学之不讲。闻义不能徒，不善不能改，是吾忧也。”

【今译】

孔子说： “品德不修养，学问不讲习，知道义而不能跟从，知道有缺点而不能改正。这些都是我的忧虑。”

【参考译文】

Confucius said，“Neglect of moral cultivation, neglect of

learning and practicing what has been learned, failure to

follow what is right, and failure to correct what is wrong

—these are my worries.”

【原文选段之二十】 有益、有损之乐

子曰：“益有三乐，损有三乐。乐节礼乐，乐道人之善，乐多贤友，益矣。乐骄乐，乐佚游，乐宴乐，损矣。”

【今译】

孔子说：“三种快乐有益，三种快乐有害。以得到礼乐的节制为快乐，以称道别人的长处为快乐，以交了不少贤明的朋友为快乐，是有益的。以骄纵为快乐，以游荡无度为快乐，以沉溺饮食为快乐，是有害的。”

【参考译文】

Confucius said，“Three kinds of pleasure are beneficial,

and three kinds pleasure are harmful. The pleasure of being

regulated by the rites and music, the pleasure of praising other

men’s goodness, and the pleasure of having many virtuous

friends are beneficial. The pleasure of being conceited, the

pleasure of unrestrained wanderings, and the pleasure of

indulging in eating and drinking are harmful.”

【原文选段之二十一】 见贤思齐

子曰：“见贤思齐焉，见不贤而内自省也。”

【今译】

孔子说：“看见贤人，应该想向他看齐；看见不贤的人，应该自

己反省。”

【参考译文】

Confucius said，“When one sees a virtuous man, one should

think of exerting oneself to be like him; when one sees someone

who is not virtuous, one should examine onself.”

【原文选段之二十二】 不患无位

子曰：“不患无位，患所以立。不患莫己知，求为可知也。”

【今译】

孔子说：“不要忧虑没有职位，应该忧虑有没有任职的德和才。不要怕没有人知道自己，而是要取得可以使别人知道自己的德和才。”

【参考译文】

Confucius said，“One should worry not about having no

official position, but about having no proper qualifications.

One should not seek to be known to others, but seek to acquire

the qualities worthy of being known.”

【原文选段之二十三】 人无远虑，必有近忧

子曰：“人无远虑，必有近忧。”

【今译】

孔子说：“人没有长远的考虑，就一定会有眼前的忧虑。”

【参考译文】

Confucius said，“He who does not think of the future is

certain to have immediate worries.”

【原文选段之二十四】 自责与责人

子曰：“躬自厚而薄责于人，责远怨矣。”

【今译】

孔子说：“多责备自己，少怪罪别人，就可以远离怨恨了。”

【参考译文】

Confucius said，“One can keep hatred and grievance away

by putting more blame on oneself and less on others for any

fault.”

【原文选段之二十五】 有过应改

子曰：“过而不改，是谓过矣。”

【今译】

孔子说：“有了过错而不改正，那就是真正的过错了。”

【参考译文】

Confucius said，“A fault that is not amended is a real

fault.”

【原文选段之二十六】 松柏后凋

子曰：“岁寒，然后知松柏之后凋也。”

【今译】

孔子说：“在寒冷的冬季人们才知道松树是最后落叶的。”

【参考译文】

Confucius said，“Only in cold winter does one know that

the pine and the cypress are the last to shed their leaves.”

【原文选段之二十七】 君子重义

子曰：“君子喻于义，小人喻于利。”

【今译】

孔子说：“君子懂得义，小人只懂得利。”

【参考译文】

Confucius said，“The gentleman knows what is right; the

mean person keeps his mind only on gains.”

【原文选段之二十八】 君子周而不比

子曰：“君子周而不比，小人比而不周。”

【今译】

孔子说：“君子与人团结而不与人勾结，小人比而不周。”

【参考译文】

Confucius said，“The gentleman unites and does not plot

with others; the mean man plots and does not unite with

others.”

【原文选段之二十九】 君子和而不同

子曰：“君子和而不同，小人同而不和。”

【今译】

孔子说：“君子求和谐而不求同一，小人同而不和。”

【参考译文】

Confucius said，“The gentleman aims at harmony, and not

at uniformity. The mean man aims at uniformity, and not at

harmony.”

【原文选段之三十】 君子坦荡荡

子曰：“君子坦荡荡，小人长戚戚。”

【今译】

孔子说：“君子心胸开阔，和悦坦然；小人总是局促不安，忧心忡忡。”

【参考译文】

Confucius said，“The gentleman is open and at ease; the

mean man is full of worries and anxieties.”

【原文选段之三十一】 欲速则不达

子曰：“无欲速，无见小利。欲速则不达，见小利则大事不成。”

【今译】

孔子说：“不要求快，不要图小利。求快反而不能达到目的；图小利就办不成大事。”

【参考译文】

Confucius said，“Do not want to do things quickly, and do

not seek petty gains. You cannot reach your goal if you want

to be quick, and you cannot accomplish great things if you seek

petty gains.”

【原文选段之三十二】 有教无类

子曰：“有教无类。”

【今译】

孔子说：“人人都该受教育，不应该有区别。”

【参考译文】

Confucius said，“There should be education for everyone

without distinction.”

【原文选段之三十三】 性相近，习相远

子曰：“性相近也，习相远也。”

【今译】

孔子说：“人的天性是相近的，但学习和实践的不同使人有明显的差别。”

【参考译文】

Confucius said，“By nature men are similar to one another,

but learning and practice make them different.”

【原文选段之三十四】 学与思

子曰：“学而不思则罔，思而不学则殆。”

【今译】

孔子说：“只学习，不思考，就会感到迷惘；只思考，不学习，就会有危险。”

【参考译文】

Confucius said，“He who learns without thinking will be

bewildered; he who thinks without learning will be in danger.”

【原文选段之三十五】 温故知新

子曰：“温故而知新，可以为师矣。”

【今译】

孔子说：“能够在温习旧知识时得到新的认识和见解，就可以做老师了。”

【参考译文】

Confucius said，“He can be a teacher who finds what is new

in reviewing what is old.”

【原文选段之三十六】 匹夫不可夺志

子曰：“三军可夺帅也，匹夫不可夺志。”

【今译】

孔子说：“军队可以丧失主帅，一个人可丧失志气。”

【参考译文】

Confucius said，“Any army may be deprived of its commanding

officer, yet a man cannot be deprived of his will.”

【原文选段之三十七】 知与不知

子曰：“由，诲女知之乎知之为知之，不知为不知，是知也。”

【今译】

孔子说：“由，教给你什么是知吧。知道就是知道，不知道就是不知道。这就是知的意思。”

【参考译文】

Confucius said，“You, shall I teach you what it is to know

You know something if you know it, and you do not know something

if you do not. That is what to know means.”

【原文选段之三十八】 讷于言，敏于行

子曰：“君子讷于言而敏于行。”

【今译】

孔子说：“君子想说话迟钝些，而行动敏捷些。”

【参考译文】

Confucius said，“The gentleman wishes to be slow in speech

but quick in action.”

【原文选段之三十九】 言与行

子曰：“君子耻其言而过其行。”

【今译】

孔子说：“君子认为说得多做的少是可耻的。”

【参考译文】

Confucius said，“The gentleman considers it a shame to talk

more than he does.”

【原文选段之四十】 人与言

子曰：“君子不以言举人，不以人废言。”

【今译】

孔子说：“君子不因为一个人话说得好九就推荐他，也不因为一个人有缺点而不理会他说得话。”

【参考译文】

Confucius said，“The gentleman does not recommend a man

because of what he says, nor does he ignore what a man says

because of his personality.”

【原文选段之四十一】 学而不厌，诲人不倦

子曰：“默而识之，学而不厌，诲人不倦，何有于我哉”

【今译】

孔子说：“默记在心里，学习从不厌烦，教导别人不感到疲倦，对我有什么难处呢”

【参考译文】

Confucius said，“To commit knowledge to memory quietly, to

study tirelessly, and to enlighten others indefatigably —

these are not difficult for me.”

【原文选段之四十二】 见义不为，无勇也

子曰：“见义不为，无勇也。”

【今译】

孔子说：“见到合乎正义的事而不敢挺身去做，是怯懦的表现。”

【参考译文】

Confucius said，“It is cowardice not to dare to defend

righteousness when it is endangered.”

本文标签： 原文翻译中国选段理解