中國古典哲學原著選讀中英對照()胡星銘編ReadinsinClassicalChinesePhilosohChinese-Enlishgpy(g)EditedbyXingmingHu南京大學出版社图书在版编目CIP数据()中国古典哲学原著选读汉英对照胡星铭编著:/.南京南京大学出版社—:,2018.9ISBN9787305209246中胡古典哲学著作介绍Ⅰ.①…Ⅱ.①…Ⅲ.①中国汉英、Ⅳ.①B211中国版本图书馆数据核字第号CIP(2018)207615出版发行南京大学出版社社址南京市汉口路号邮编22210093出版人金鑫荣书名中国古典哲学原著选读汉英对照()编著胡星铭责任编辑付裕沈卫娟封面设计清早照排南京紫藤制版印务中心印刷常州市武进第三印刷有限公司开本印张字数千718×10001/1622.25400版次年月第版年月第次印刷201891201891ISBN9787305209246定价元68.00网址:http://www.njupco.com官方微博:http://weibo.com/njupco官方微信:njupress销售咨询热线:(025)83594756版权所有侵权必究,*凡购买南大版图书如有印装质量问题请与所购,,*图书销售部门联系调换001目録/Contents前言/Preface001……………………………………………………………………英譯説明/ANoteonTranslations007……………………………………………致謝/Acknowledgements001………………………………………………………一孝悌/PartⅠFilialPiety001、………………………………………………論語/TheAnalects002《》……………………………………………………孟子/Mencius008《》…………………………………………………………孝经/ClassicofFamilyReverence024《》…………………………………墨子/Mozi026《》………………………………………………………………法儀第四Chapter4OntheNecessityofStandards026………………………兼愛中第十五Chapter15UniversalLoveⅡ029……………………………………兼愛下第十六Chapter16UniversalLoveⅢ035……………………………………節葬下第二十五Chapter25SimplicityinFuneralsⅢ040……………………………荀子/Xunzi052《》……………………………………………………………子道篇第二十九Chapter29TheWaytoBeaSon052…………………………………韩非子/Hanfeizi054《》………………………………………………………十過第十Chapter10TenFaults054……………………………………………002中國古典哲學原著選讀奸劫弒臣第十四Chapter14MinistersApttoBetrayMolestorMurderthe,,Ruler055……………………………………………………………内儲説上七術第三十Chapter30InnerCongeriesofSayingsTheUpper,SeriesSevenTacts057:……………………………………………外儲説左上第三十二Chapter32OuterCongeriesofSayingsTheUpperLeft,Series058……………………………………………………………六反第四十六Chapter46SixContrarieties059………………………………………忠孝第五十一Chapter51LoyaltyandFilialPietyAMemorial059:……………二義利/PartⅡRighteousness067、……………………………………………論語/TheAnalects068《》……………………………………………………孟子/Mencius070《》…………………………………………………………墨子/Mozi081《》………………………………………………………………尚賢下第十Chapter10ExaltationoftheVirtuousⅢ081………………………兼愛中第十五Chapter15UniversalLoveⅡ083……………………………………天志中第二十七Chapter27WillofHeavenⅡ084……………………………………非命上第三十五Chapter35Ant-iFatalismⅠ093………………………………………經説上第四十二Chapter42ExpositionofCanonⅠ095………………………………三治亂/PartⅢGovernance097、………………………………………………老子/LaoziorDaoDeJing098《》…………………………………………莊子/Zhuangzi120《》…………………………………………………………003應帝王第七Chapter7TheNormalCourseforRulersandKings120…………論語/TheAnalects126《》……………………………………………………大学/GreatLearning133《》…………………………………………………荀子/Xunzi143《》……………………………………………………………王制篇第九Chapter9TheRuleofaTrueKing143……………………………韓非子/Hanfeizi158《》………………………………………………………主道第五Chapter5TheDaooftheRuler158…………………………………二柄第七Chapter7TheTwoHandles163………………………………………大體第二十九Chapter29FundamentalPrinciples168……………………………五蠹第四十九Chapter49FiveVerminAPathologicalAnalysisof:Politics170……………………………………………………………顯學第五十Chapter50LearnedCelebritiesACriticalEstimateof:ConfuciansandMohists193………………………………………四心性/PartⅣHumanNature199、……………………………………………孟子/Mencius200《》…………………………………………………………荀子/Xunzi209《》……………………………………………………………禮論篇第十九Chapter19DiscourseonRitual209…………………………………性惡篇第二十三Chapter23HumanNatureIsBad210………………………………五名實/PartⅤLauguage223、…………………………………………………公孫龍子/GongsunLongzi224《》……………………………………………004中國古典哲學原著選讀白馬論第二Chapter2OnWhiteandHorseBAIMALUN224()………………堅白論第五Chapter5OnHardandWhiteJIANBAILUN227()………………荀子/Xunzi231《》……………………………………………………………正名篇第二十二Chapter22CorrectNaming231………………………………………六知行/PartⅥKnowledge237、………………………………………………莊子/Zhuangzi238《》…………………………………………………………逍遥遊第一Chapter1WanderingBoundlessandFree238………………………齊物論第二Chapter2TheAdjustmentofControversies240……………………大宗師第六Chapter6TheGreatandMostHonoredMaster255………………荀子/Xunzi260《》……………………………………………………………勸學篇第一Chapter1AnExhortationtoLearning260…………………………儒效篇第八Chapter8TheAchievementsoftheConfucianRu269()…………解蔽篇第二十一Chapter21DispellingObsession274………………………………七天人/PartⅦHeaven289、……………………………………………………論語/TheAnalects290《》……………………………………………………孟子/Mencius292《》…………………………………………………………墨子/Mozi297《》………………………………………………………………天志上第二十七Chapter27WillofHeavenⅡ297……………………………………非命上第三十五Chapter35Ant-iFatalismⅠ297………………………………………005莊子/Zhuangzi304《》…………………………………………………………大宗師第六Chapter6TheGreatandMostHonoredMaster304………………荀子/Xunzi312《》……………………………………………………………天論篇第十七Chapter17DiscourseonHeaven312…………………………………附録哲學家小傳/AppendixBiographiesofChinesePhilosophers321::………孔子Confucius321……………………………………………………………韩非HanFei322………………………………………………………………老子Laozi323…………………………………………………………………孟子Mencius324………………………………………………………………墨子Mozi325…………………………………………………………………荀子Xunzi326…………………………………………………………………莊子Zhuangzi326……………………………………………………………術语/Glossary329…………………………………………………………………參考書目/Bibliography331………………………………………………………001前言/Preface中國古典哲學有廣狹二義廣義上的中國古典哲學是指從先秦到清代“”、。“”的中國哲學流派的統稱這種用法在中國大陸比較常見比如張岱年在北京大。。《學學報1957年第8期發表的中國古典哲學的幾個特點就是在廣義上使用中》《》,“國古典哲學一詞近年出版的著作如郭齊勇中國古典哲學名著選讀和馮達文”。《》中國古典哲學略述都沿用了張岱年的用法狹義上的中國古典哲學與英文《》。“”ClassicalChinesePhilosophy或AncientChinesePhilosophy相對應是“”“”,指從東周初期到秦始皇統一中國之前在中國本土産生的各種哲學理論這個用,。法在港台和海外比較流行比如台灣大學哲學系日籍教授佐藤將之在台大開設。課程中國古典哲學導論美國中國哲學專家万白安BryanW.VanNorden著“”,()有中國古典哲學導論IntroductiontoClassicalChinesePhilosophy他們《》()。講的都是狹義上的中國古典哲學本編採用海外的用法因爲本編的目的之一“”。,是培養本土學生用英文介紹和研究中國哲學的能力並且本編預設的讀者包括外,國留學生。狹義上的中國古典哲學前後有五百多年歷史約前770約前220年東周(—)。之前中國已有各種哲學思想但流传下來的多是片段無較爲系統的論述東周,,,。之後諸子興起百家爭鳴歷史學家司馬談司馬遷的父親將那時的學説分成,,。()陰陽儒墨名法道德六家陰陽家的代表人物是鄒衍儒家的代表人物有孔、、、、、。;子孟子和荀子墨家的代表人物是墨子名家的代表人物是公孫龍和惠施法家、;;;的代表人物是韓非子荀子被認爲是韓非子的老師部分是因爲他明確强調了法(,律的重要性道德家即通常講的道家的代表人物是老子和莊子這六派哲學);()。很大程度上塑造了後來的中國文化和歷史。要理解中國古典哲學需要弄清楚那時的哲學家所思考的問題因爲每個哲,,學理論都是某些哲學問題的回答中國古典哲學的繁榮時期是中央權威衰敗舊。、002中國古典哲學原著選讀社會制度瓦解新社會秩序尚未建立的戰亂時代那個時代的哲學家主要關心兩、。個問題一如何重建社會秩序平治天下二如何安身立命這兩個問題是:、();、。緊密聯繫的某種方式的安身立命能夠有助於重建社會秩序而重建社會秩序最:,終目的是爲了更好地安身立命大概言之儒墨都認爲個人的安身立命至少部。,、,分體現在對重建社會秩序的努力中儒家的士不可不弘毅任重而道遠墨家。“,”,的摩頂放踵以利天下都强調個人的社會責任與之相對照道家則注重清淨“”,。,無爲認爲社會之所以亂個人之所以不能安身立命都是因爲想要有一番作爲,,,,特别是想要積極地改造社會所以道家是比較徹底的批評者挑戰了儒墨的共。,,、同前提即我們應該通過個人的積極行動來重建社會秩序法家有調和儒墨(,)。、、道三派的傾向一方面講寄治亂於法術托是非於賞罰另一方面講澹然閑靜,“,”,“,因天命持大體,”。此外深入探討重建社會秩序和安身立命這兩個問題必然涉及其他哲,“”“”,學問題比如要重建社會秩序必須要弄清楚什麽樣的社會是好的社會是小。,,。“國寡民還是國强民庶是愛有差等的老吾老以及人之老幼吾幼以及人之”“”?“”“,幼還是愛無差等的視人之家若視其家視人之身若視其身國與國之間是”,“”“,”?民至老死不相往來還是以至仁伐不仁抑或滅諸侯成帝業爲天下一統“”,“”,“,,”?好的社會之所以好是因爲它是大多數人所嚮往的還是因爲它是古代聖人所垂,,範的還是因爲它符合了天道或天命或天志抑或三者兼而有之如果符合天,(),?道是好社會的最終標準之一那麽我們如何知道天道此外要建立一個好的社,?,會我們應該採取什麽樣的手段是道之以德齊之以禮還是以法術勢相結,?“,”,、、合抑或是無爲而治這又涉及人性問題因爲何爲最佳方案很大程度上依賴,“”?,於人性是否爲惡在人性惡這個假設基礎上設計出的方案必定與在人性善這:“”“”個假設基礎上設計出的方案不同對於這些問題不同的哲學家給出了大相徑庭。,的回答都認爲自己是正確的别人是錯誤的這種百家爭鳴的現象是不是意,,。“”味著並没有一個客觀的真理還是意味著只有某一個哲學家的看法是正確的其?,他都是蔽於一曲而暗於大理如果並没有一個客觀的真理我們應該如何安“,”?,身立命如果有一個客觀的真理我們如何可以知道這些真理以上都是中國古?,?代哲學家關心的問題。讀者可能注意到我前面説中國古典哲學主要有六家但談到中國古典哲學:,的問題時只提到儒墨道法四家没有提及陰陽家和名家這是因爲陰陽家和,、、、,。名家直接討論的問題與儒墨道法四家有别但這並不意味著陰陽家和名家不、、、。能納入我上面的敘説框架中陰陽家和名家的論述表面上與如何重建社會秩。“003序或如何安身立命的關係的確不大然而其旨趣却是對這兩個問題的回答”“”,。陰陽家鄒衍的五德終始説是用木火土金水這五種元素即五德的循環“”、、、、(“”)運轉去解釋歷史變遷和王朝興衰其本身是一個社會學理論但它有價值藴涵要,,:安身立命和重建社會秩序必須尊重五德終始的規律司馬遷史記孟子荀,“”。《·卿列傳説鄒衍睹有國者益淫侈不能尚德乃深觀陰陽消息而作怪迂之》:“,,……變終始大聖之篇十餘萬言其語閎大不經必先驗小物推而大之至於無,《》《》。,,,垠然要其歸必止乎仁義節儉君臣上下六親可見鄒衍最終關心的仍是。……,,。”如何重建社會秩序和如何安身立命這兩個問題。名家公孫龍以白馬非馬和離堅白兩個理論知名其所討論的是抽象的語“”“”,言哲學和形而上學問題但公孫龍子跡府篇一篇關於公孫龍的傳記,《·》——————説他之所以討論這類問題是因爲欲推是辯以正名實而化天下焉公孫龍在,“,”。名實論篇説至矣哉古之明王審其名實甚其所謂至矣哉古之明王《》:“!。,。!。”可見他認爲辨明白馬非馬和離堅白這類關於名實的問題有助於社會秩,“”“”“”,序的重建這個思想可以追溯到孔子在論語子路中孔子説要治理好國。。《·》,,家最先要做的是正名因爲名不正則言不順言不順則事不成事不成則,“”,“,;,;,禮樂不興禮樂不興則刑罰不中刑罰不中則民無所措手足後來荀子和韓非;,;,”。子批評公孫龍等名家其理由也是從政治角度出發的公孫龍等人的那套名實,:“”學説不但不會有助於社會秩序的重建還會導致社會混亂,,。關於中國哲學原著選讀的教材坊間已有不少較有影響的有北京大學中,。:國哲學教研室編中國哲學原著選讀北京大學出版社具體出版年月不詳大概《》(,,在1980年前後目前市面上已買不到方克立李蘭芝編中國哲學名著選讀,),、《》南開大學出版社1996年郭齊勇編中國古典哲學名著選讀人民出版社(,),《》(,2005年以及洪修平主編儒佛道哲學名著選編南京大學出版社2006年),《》(,)。但英譯的教材只有兩本Wing-TsitChaned.ASourceBookinChinese:(),PhilosophyPrincetonUniversityPress1969與PhilipJ.IvanhoeandBryan(,)W.VanNordened.ReadingsinClassicalChinesePhilosophyHackett(),(Publishing2ndedition2005中英對照版的只有一本石俊主編中國哲學,,)。:《名著選讀漢英對照中國人民大學出版社1988年此書雖重版過但影響較》(,,)。小市面上已很難買到,。與已有的教材相比這本選讀有兩個特色首先在選材和編排方面這本選,。,,讀試圖突出中國古典哲學中豐富而精緻的論證缺乏論證性的材料如陰陽家的;(004中國古典哲學原著選讀論述一般不選除非與其他論證性的材料直接相關有些人認爲中國古典哲學),。,與古希臘哲學有很大的不同前者是直覺式領悟式的斷言缺乏細膩的邏輯論:、,證而後者則非常注重邏輯論證這個説法最早可追溯到著名中國哲學專家馮友,。蘭他在其成名作中國哲學史的緒論中説。《》:凡所謂直覺頓悟神秘經驗等雖有甚高的價值但不必以之混入哲學、、,,方法之内無論科學哲學皆系寫出或説出之道理皆必以嚴刻的理智態度。、,,表出之……普通人只知持其所持之見解而不能以理論説明何以須持之。,。專門哲學家則不然彼不但持一見解而對於所以持此見解之理由必有説,,,明……荀子所謂其持之有故其言之成理是也……中國哲學家之哲。“,”。學在其論證及説明方面比西洋及印度哲學家之哲學大有遜色此點亦由,,,。於中國哲學家之不爲非盡由於中國哲學家之不能,。此處馮友蘭有兩個論斷一論證是哲學的核心無論證不成哲學二中國:、,;、哲學在論證方面遠遜於西洋和印度哲學如果一種哲學在論证方面越高明其价。,值就越大那麽根據馮友蘭的觀點中國古典哲學的價值遠遠不如西洋和印度,,哲學。我同意馮友蘭的第一個論斷無論證不成哲學但不同意他的第二個論———,斷我認爲中國古代哲學家在論證方面並不比柏拉圖和亞里士多德差細讀這。。本選讀的人會發現墨子孟子莊子荀子和韓非子非常注重論證其論證技能也,、、、,是一流的老子和論語雖然直接的論證不多但綜觀全書它們對一些核心。《》《》,,主張是有間接論證的比如我們可以在老子中找到支持無爲而治的理由。,《》“”,也可以在論語中找到支持子女有盡孝之責任的理由不可否認中國古代哲《》“”。,學論證甚少以明確的演繹形式來表述有人認爲這表明中國古代哲學家缺乏演。,繹論證的思維不懂或不會做演繹論證我不同意這個看法在我看來說孔———。。,孟老莊不理解或不會做演繹推理比如這樣一個演繹推理如果一個人向官府舉(:“報自己父母的罪行那麽他做了一件不孝的事葉公的老家人向官府舉報自己父,。母的罪行因此葉公的老家人做了一件不孝的事是極不厚道的詮釋事實,,”),。上中國古代哲學家的許多論證像柏拉圖的許多論證一样雖然不是以明確的演,,,繹形式來表述但都可以重構成有效的演繹論證此外對於演繹論證與非演繹,。,論證的區分在邏輯哲學中是有很大爭議的邏輯哲學中有一派叫演繹主義認,。,爲一切非演繹論證包括歸納論證都可以還原爲演繹論證無需歸納有——————,“005效這種概念根據演繹主義中國古代哲學家所做的每個非演繹論證都可以還”。,原爲演繹論證。這本選讀的第二個特點是與已有的選讀不同它不是以人頭爲單位而是按:,,照中國古典哲學的幾個核心主題孝悌義利治亂名實心性知行天———、、、、、、人來組織閲讀材料按人頭編選的優點是能讓讀者瞭解一個哲學家的體系———。,知道某個論點在其體系中的位置缺點是不能突出不同哲學家對同一個問題的。不同進路展現中國古典哲學百家爭鳴的圖景英美的哲學原著選讀以人頭爲,。,單位選編的較少大多數都是以主題爲單位來選編材料以突出不同哲學家在同,,一主題上的針鋒相對方便讀者比較與反思後一種編選方式之所以比前一種更,。流行似乎與英美哲學界對哲學教育之目標的認識有關他們似乎認爲哲學教,。,育最重要的目標不是幫助學生理解一個個偉大哲學家的哲學體系而是幫助學生,更好地思考哲學問題而他們多年的教學實踐表明以主題爲單位的原著選讀能,,更有效地幫助學生更好地思考哲學問題這個觀點是否正確或有爭議但顯然值。,得我們去實驗一下特别是在用英文教授中國哲學這種本身就頗具實驗性的課,堂上。因爲要突出中國古典哲學的百家爭鳴有些學説如陰陽家的五德終始説,(“”)雖然有趣但没有入選因爲從流傳下來的文獻看這些學説在先秦基本上是一家,,,獨鳴而不對他家學説構成挑戰如儒墨道法等各家的核心理論與陰陽家的五(、、、“德終始説在邏輯上並無矛盾别家對此學説也幾乎没有任何直接或間接的嚴肅”),批評輕蔑的拒斥不算嚴肅的批評入選的幾個主題都是先秦諸子特别注重的()。辯題它們與如何重建社會秩序和如何安身立命這兩個問題緊密相關涵蓋。“”“”,了百家爭鳴的主要領域以孝悌爲例在儒家看來藴含差等之愛的孝悌既是“”。。,重建社會秩序的根本也是安身立命的根本墨家和法家則不同意儒家的説法,。。這本選讀挑選了論語孟子孝經墨子荀子和韓非子關於孝悌的主要《》《》《》《》《》《》論述讀者在讀完這部分文獻後會對先秦諸子的孝悌觀有一個比較全面深入的。,瞭解前幾年中國學術界圍繞儒家的親親相隱展開了一場持久的論戰論戰。,“”。的雙方聚焦於論語和孟子關於孝悌的論述對於墨子和韓非子的孝悌觀《》《》,《》《》則没有深入的討論這是很遺憾的因爲墨子和韓非子關於孝悌有非常精彩。,《》《》的論述。有人可能認爲孝悌義利治亂這三個主題是形而下的東西不是哲學重點,、、,關注的對象我不同意這個看法首先這三個主題是中國古典哲學家非常關心。。,的著重討論的其次這三個主題在西方哲學屬於倫理學包含政治哲學領域、。,(),006中國古典哲學原著選讀而倫理學和知識論形而上學並列爲哲學的三個核心領域西方哲學對於義利、。、治亂的研究汗牛充棟不必多説其對孝悌的研究也可以追溯到柏拉圖雖然不,。,是顯學但近些年關於家庭關係的哲學研究越來越多對於孝悌也很多討論,,。最後我想解釋一下這本書的書名有人可能認爲本書選編的的材料既然,。,只涉及中國古典哲學幾個主題没有面面俱到稱之爲中國古典哲學中的若干問,,“題文獻選編更爲適切以中國古典哲學原著選讀爲書名有點名不副實我承”;“”,。認中國古典哲學中的若干問題文獻選編是個更爲精確的書名但任何一本原著“”,選讀都不可能涵蓋中國古典哲學的所有内容必須有所取捨不同編者的取捨標,;準也常常不同從精確的角度考慮把已有的以人頭爲單位的選讀稱爲若干中。,“國古代哲學家關於若干哲學問題之論述的文獻選編更爲適當但這個名稱没”,。有人採用因爲它有些累贅精確是重要的但也要兼顧簡潔,。,。2017年9月28日於南京大學007英譯説明/ANoteonTranslations這本選讀的中文原文以中華書局的中華經典藏書系列爲藍本英譯文主要“”,基於以下翻譯:·TheAnalectstranslatedbyJamesLegge,·ClassicofFamilyReverencetranslatedbyJamesLegge,·GreatLearningtranslatedbyJamesLegge,·HanfeizitranslatedbyW.K.Liao,·XunzitranslatedbyBurtonWatson,·LaozitranslatedbyJamesLegge,·MenciustranslatedbyJamesLegge,·MozitranslatedbyW.P.Mei,·GongsunLongzitranslatedbyIanJohnston,·ZhuangzitranslatedbyJamesLegge,以上譯本都是努力忠實原文的學究式翻譯比較可靠譯者不僅對整“”,。個先秦哲學有所瞭解而且對於後來的註疏有較爲精深的研究有些翻譯,(看上去很奇怪好像是洋人不懂古文引起的其實是基於中國某些著名學者,,的註疏)。但我在編選時並沒有完全複製以上譯本的譯文而是做了仔細的校對首,。先對於中國人名和地名我將原譯文中的威妥瑪拼音Wade-Gilessystem全,,()部改成目前通行的漢語拼音以便讀者辨識其次對於晦澀難解或不夠準確,。,的英譯文我參考了所能找到的其他所有翻譯(書末附有參考書目)按照自己,,的理解做了一些選擇和刪改努力使譯文更清楚和準確以論語4.18節,。《》008中國古典哲學原著選讀爲例:子曰事父母幾諫見志不從又敬不違勞而不怨:“,,,。”理雅各JamesLegge的譯文是TheMastersaidInservinghis():,“parentsasonmayremonstratewiththembutgentlywhenheseesthat,,;theydonotinclinetofollowhisadviceheshowsanincreaseddegreeof,reverencebutdoesnotabandonhispurposeandshouldtheypunishhim,;,hedoesnotallowhimselftomurmur.把不違翻譯成thesondoesnot”“”“abandonhispurpose把勞翻譯成punish似乎都欠妥森舸澜Edward”,“”“”,。(Slingerland的翻譯是TheMastersaidInservingyourparentsyoumay):,“gentlyremonstratewiththem.Howeveronceitbecomesapparentthatthey,havenottakenyourcriticismtoheartyoushouldberespectfulandnotop-posethemandfollowtheirleaddiligentlywithoutresentment.把不違翻,”“”譯成thesondoesnotopposehisparents把勞翻譯成followparents?“”,“”“leaddiligently似乎更好些”,。但倪培民PeiminNi不贊同森舸澜的翻譯倪的譯文是TheMaster()。:saidInservingyourparentsremonstratewiththemgently.Aftershowing,“,youraspirationthoughtheydonotcomplyremainreverentbutdonot,,abandonyourpurpose.Thoughwearyholdnoresentment.倪繼承了理雅各,”對不違的翻譯在他看來森舸澜把不違理解爲順從父母是錯誤的因爲“”。,“”“”,,孔子反對無條件地服從父母倪援引孔子家語爲證據此外倪把勞翻譯成(《》)。,“”weary與理雅各和森舸澜的翻譯都不同倪也没説清楚所謂勞是指哪一“”,。“”方面。大衛辛頓DavidHinton對論語4.18節的翻譯是TheMastersaid·()《》::Inservingyourmotherandfatheradmonishthemgently.Iftheyunder-“,standandyetchoosenottofollowyouradvicedeepenyourreverence,,withoutlosingfaith.Andhoweverexhaustingthismaybeavoidresent-,ment.把不違翻譯成withoutlosingfaith與理和倪的理解較爲接近把”“”“”,;勞翻譯成exhausting與倪接近但比倪更清楚也比森舸澜的譯文更圓融“”“”,,,與上下文銜接得更好()。然而無論是理雅各倪培民辛頓還是森舸澜對無違的翻譯似乎都是錯,、、,,“”009誤的在論語2.5節孔子對無違給出一個解釋。《》,“”:孟懿子問孝子曰無違樊遲御子告之曰孟孫問孝於我我對曰,:“。”,:“,無違樊遲曰何謂也子曰生事之以禮死葬之以禮祭之以禮‘’。”:“?”:“,;,,。”可見孔子所謂的無違是不違背對待父母的禮節而非不違背自己或父母“”,,的意志因此在本書中我將不違翻譯成serveyourparentsinaccordance。,“”“withrituals關於勞我則採用了辛頓的翻譯於是我將理雅各的譯文改”。“”,。爲TheMastersaidInservinghisparentsasonmayremonstratewith:,“,thembutgentlywhenheseesthattheydonotinclinetofollowhis,;adviceheremainsrespectfulandserveshisparentsinaccordancewithritu-,als.Andhoweverexhaustingthismaybeavoidresentment.我覺得這個譯,”文最貼切原文的意思比理雅各的翻譯好很多,。值得注意的是理雅各的翻譯並非一個外國人望文生義的結果而是基於大,,學者朱熹的解釋在四書集注這本名著中朱熹對不違和勞給出了如下。《》,“”“”解釋:見志不從又敬不違所謂諫若不入起敬起孝悦則復諫也勞而不,,“,,”。怨所謂與其得罪於鄉黨州閭寧熟諫父母怒不悦而撻之流血不敢,“、、、,。,,疾怨起敬起孝也,”。所謂悦則復諫就是絶不放棄規勸父母的目標就是理雅各所説的the“”,“”,“sondoesnotabandonhispurpose辛頓所説的withoutlosingfaith所謂”,“”。撻之流血即懲罰子女就是理雅各説的punish因此如果理雅各的翻譯“”,,“”。,是錯的那麽大學者朱熹的解釋也是錯的我對朱熹有崇高的敬意但我覺得他,。,對勞和不違的解釋誤導了理雅各以及後來的一些學者“”“”。除了論語外本書對於其他文本的譯文也有類似細緻的校對和個人詮釋《》,像老子和莊子這類比較晦澀的文本翻譯在很大程度上是譯者的創造性詮(《》《》,釋這不是聲稱我在翻譯上有任何原創性貢獻我只是在不同譯本中選擇了)。———在我看來更清楚準確的譯文並在某些字詞方面做了一些改動絕對算不上原創、,,性貢獻但如果書中有任何翻譯錯誤全部責任在我因爲譯文是我選擇和加工。,,的結果。010中國古典哲學原著選讀對於中文讀者我希望這本書的英譯文能有助於他們更好地理解中文原文,;對於非中文讀者我希望本書可以幫助他們更準確地理解中國古典哲學對於專,;家我希望這本書没有讓他們太失望並希望能得到他們的批評和指教,,。2018年3月22日於南京大學致謝Acknowledgements感謝白欲曉陳施羽陳佩輝傅新毅韓林合胡軍胡永輝郝長墀劉金鑫、、、、、、、、、溫海明蕭陽徐小躍張亮按拼音順序諸位師友以及編輯施敏和傅裕女士、、、(),。001一孝悌/PartⅠFilialPiety、對於我們來説孝敬父母是常識但如何解釋這個常識的合理性呢我們應,。?該孝敬父母僅僅是因爲父母是人而我們應該給予每個人愛和尊重並在他們需,,,要的時候予以援手嗎假設你的父親和一個陌生人同時需要你的幫助但你只能?,幫助其中一人那麽你應該優先幫助你的父親嗎如果是爲什麽如果在你年,?,?幼時你的父母不曾善待你那麽在他年老多病的時候你還負有照顧他的義務,,,嗎如果你的父親犯了錯或犯了罪你又該怎麽做中國古代的哲學家曾激烈?,,?地討論過這些問題。閲讀選文時思考一下這些哲學家對以上問題的回答有何區别哪個回答是,。有道理的爲什麽??ItiscommonsensethatweshouldloveandrespectourparentsandtakecareofthemwhentheyareinneedHowcanthiscommonsensebe.justified?Isitjustbecauseourparentsarehumanbeingsandweshould,loveandrespecteveryhumanbeingandtakecareofhim/herwhenhe/sheisinneed?Putdifferentlysupposebothyourfatherandastrangerneed,yourhelpandyoucanonlyhelponeofthemShouldyougivepriorityto,.yourfather?Ifyeswhy?Whatifyourfatherrefusedtotakecareofyou,whenyouwereakid?Doyouthenstillhaveanobligationtotakecareofhimwhenheisoldandill?Whatshouldyoudowhenyouthinkthatyourfathermakesamistakeorcommitsacrime?AncientChinesephilosophersdebatedheatedlyoverthesequestions.002中國古典哲學原著選讀Asyoureadtheselectionsaskyourselfhowthosephilosophersdiffer,fromoneanotherinansweringthesequestionsIsanyofthosetheories.providedbyancientChinesephilosophersplausible?Why?論語/TheAnalects《》1.2有子曰其爲人也孝弟而好犯上者鮮矣不好犯上而好作亂者未:“,,;,,之有也君子務本本立而道生孝弟也者其爲仁之本與。,。,!”1.2YouzisaidTherearefewwhobeingfilialandrespectfulof,“,theireldersarefondofoffendingagainsttheirsuperiorsTherehavebeen,.nonewhonotfondofoffendingagainsttheirsuperiorsliketostirup,,,rebellionThegentlemanbendshisattentiontotherootsOncetherootsare..firmlyestablishedtheWaywillgrowFilialpietyandrespectforelders,.—aretheynottherootofallbenevolentactions?”①1.11子曰父在觀其志父没觀其行三年無改於父之道可謂孝矣:“,;,;,。”1.11TheMastersaidWhileamansfatherisalivelookatthebent,“?,ofhiswillwhenhisfatherisdeadlookathisconductIfforthreeyearshe;,.doesnotalterfromthewayofhisfatherhemaybecalledfilial,.”2.5孟懿子問孝子曰無違樊遲御子告之曰孟孫問孝於我我對。:“。”,:“,曰無違樊遲曰何謂也子曰生事之以禮死葬之以禮祭之以禮,‘’。”:“?”:“,;,,。”2.5MengYiziaskedwhatfilialpietywasTheMastersaidItisnot.,“beingdisobedientSoonafterasFanChiwasdrivinghimtheMastertold.”,,himsayingJustnowMengaskedmewhatfilialpietywasandI,,“,answeredhimnotbeingdisobedientFanChisaidWhatdidyou,‘’.”,“YouziwasastudentofConfuciusWhetherConfuciuswouldendorsewhatYouzi①.saidhereisacontroversialissue.003mean?TheMasterrepliedWhenyourparentsarealiveservethem”,“,accordingtotheriteswhentheypassawayburythemaccordingtothe;,ritesandsacrificetothemaccordingtotherites.”2.6孟武伯問孝子曰父母唯其疾之憂。:“。”2.6MengWuboaskedaboutfilialpietyTheMasterrepliedLetyour.,“parentsworryaboutnothingotherthanyourillness①.”2.7子游問孝子曰今之孝者是謂能養至於犬馬皆能有養不敬何。:“,。,;,以别乎。”2.7ZiyouaskedwhatfilialpietywasTheMastersaidNowadays.,“filialpietymeanssimplybeingabletoprovideonesparentswith‘’?nourishmentButevendogsandhorsesareprovidedwithnourishmentIf..youarenotrespectfulwhereinliesthedifference?,”2.8子夏問孝子曰色難有事弟子服其勞有酒食先生饌曾是以爲。:“。,;,,孝乎?”2.8ZixiaaskedwhatfilialpietywasTheMastersaidThedifficulty.,“iswiththecountenanceWhenthereisworktobedonetheyoungshoulder.,theburdenwhentheyounghavewineandfoodtheysetthembeforetheir;,eldersYetdoesfilialpietymerelyconsistofthese?.,”2.20季康子問使民敬忠以勸如之何子曰臨之以莊則敬孝慈則:“、,?”:“,;,忠舉善而教不能則勸;,。”2.20JiKangziaskedHowcanImakethepeoplerespectfulloyal,“,,andindustrious?TheMastersaidIfyoupresideoverthemwithgravity”,“,Younevercommitmisdeedsthatwouldworryyourparents①.004中國古典哲學原著選讀theywillshowrespectforyouIfyouarefilialandkindtoalltheywillbe.,loyaltoyouIfyoupromotetheaccomplishedandteachtheincompetent.,theywillbeindustrious.”2.21或謂孔子曰子奚不爲政子曰書云孝乎惟孝友於兄弟施:“?”:“《》:‘,,於有政是亦爲政奚其爲爲政。’,?”2.21SomeoneaddressedConfuciussayingSirwhyareyounot,,“,engagedinthegovernment?TheMastersaidWhatdoesTheBookof”,“DocumentssayoffilialpietySimplybyactingasafilialsonandbeing—‘kindtoyourbrothersyouwillbecontributingtothesmoothrunningofthe,governmentThusbybeingafilialsonandgoodbrotheroneisalready.’,,engagedinthegovernmentWhydoyouneedtotakeupagovernment.position?”4.15子曰参乎吾道一以贯之曾子曰唯子出门人问曰何谓:“!。”:“。”。:“也曾子曰夫子之道忠恕而已矣?”:“,。”4.15TheMastersaidtohisdiscipleZengShenShentheWaythat(),“,IadvocatehasoneunifyingprincipleZengrepliedYessirAfterthe.”,“,.”MasterleftotherdisciplesaskedWhatdidtheMastermeanbythat?,,“”ZengsaidTheWaythatMasteradvocatesconsistssimplyofloyalty,“zhongandforgivenessshu()().”4.18子曰事父母幾諫見志不從又敬不違勞而不怨:“,,,。”4.18TheMastersaidInservinghisparentsasonmayremonstrate,“,withthembutgentlywhenheseesthattheydonotinclinetofollowhis,;adviceheremainsrespectfulandserveshisparentsinaccordancewith,ritualsAndhoweverexhaustingthismaybeavoidresentment.,.”4.19子曰父母在不遠游游必有方:“,,。”0054.19TheMastersaidWhilehisparentsarealivethesonmaynot,“,travelfarIfhedoestravelhemusthaveafixedplacetowhichhegoes.,.”4.20子曰三年無改於父之道可謂孝矣:“,。”4.20TheMastersaidIfthesonforthreeyearsdoesnotalterfrom,“thewayofhisfatherafterhisfatherhaspassedawayhemaybecalled[],filial.”4.21子曰父母之年不可不知也一則以喜一則以懼:“,:,。”4.21TheMastersaidNeverforgetyourparentsageThoughitfills,“?.youwithdreaditalsofillsyouwithjoy,.”9.16子曰出則事公卿入則事父兄喪事不敢不勉不爲酒困何有於:“,,,,我哉?”9.16TheMastersaidInpublictoservethehighministersand,“,noblesathometoserveonesfatherandelderbrothersinalldutiestothe;,?;deadnottodarenottoexertonesselfandnottobebefuddledbywine,?;—towhatextentdoIachievethesethings?”11.5子曰孝哉閔子騫人不間於其父母昆弟之言:“,。”11.5TheMastersaidFilialindeedisMinZiqian!Otherpeoplesay,“nothingofhimdifferentfromthereportofhisparentsandbrothers.”11.22子路問聞斯行諸子曰有父兄在如之何其聞斯行之冉有問:“?”:“,!”:聞斯行諸子曰聞斯行之公西華曰由也問聞斯行諸子曰有父兄在“?”:“!”:“,:‘’;求也問聞斯行諸子曰聞斯行之赤也感敢問子曰求也退故進之由也,:‘’。,。”:“,;兼人故退之,。”006中國古典哲學原著選讀11.22ZiluaskedwhetherheshouldimmediatelycarryintopracticewhatheheardTheMastersaidThereareyourfatherandelderbrothersto.,“beconsultedWhyshouldyouactonthatprincipleofimmediatelycarrying.intopracticewhatyouhear?RanYouaskedthesamewhetherheshould”,immediatelycarryintopracticewhatheheardandtheMasteranswered,,ImmediatelycarryintopracticewhatyouhearGongxiHuasaidZilu“.”,“askedwhetherheshouldcarryimmediatelyintopracticewhatheheardand,yousaidThereareyourfatherandelderbrotherstobeconsultedRan,‘.’Youaskedwhetherheshouldimmediatelycarryintopracticewhatheheard,andyousaidCarryitimmediatelyintopracticeIamperplexedand,‘.’,venturetoaskyouforanexplanationTheMastersaidRanYouisoverly.”,“cautiousthereforeIurgedhimforwardZiluistooimpetuousthereforeI;.;kepthimback.”12.11齊景公問政於孔子孔子對曰君君臣臣父父子子公曰。:“,;,;,;,。”:善哉信如君不君臣不臣父不父子不子雖有粟吾得而食諸“!,,,,,?”12.11DukeJingofQiaskedConfuciusaboutgoverningConfucius.respondedLetthelordbeatruelordtheministerstrueministersthe,“,,fatherstruefathersandthesonstruesonsTheDukerepliedWellput!,.”,“Certainlyifthelordisnotatruelordtheministersnottrueministersthe,,fathersnottruefathersandthesonsnottruesonsevenifthereis,,sufficientgrainwillIevergettoeatit?,”13.18葉公語孔子曰吾黨有直躬者其父攘羊而子證之孔子曰吾黨:“:。”:“之直者異於是父爲子隱子爲父隱直在其中矣:,,。”13.18TheDukeofSheinformedConfuciussayingAmongmy,,“peoplethereisanuprightmanWhenhisfatherstoleasheephetestified,.,againsthimConfuciussaidAmongmypeoplethosewhoareupright.”,“,aredifferentfromthisThefatherconcealsthemisconductofthesonand.,007thesonconcealsthemisconductofthefatherUprightnessistobefoundin.this.”13.20子貢問曰何如斯可謂之士矣子曰行己有恥使於四方不辱君:“?”:“,,命可謂士矣曰敢問其次曰宗族稱孝焉鄉黨稱弟焉曰敢問其次,。”:“。”:“,。”:“。”曰言必信行必果硜硜然小人哉抑亦可以爲次矣曰今之從政者何如:“,,,!。”:“?”子曰噫斗筲之人何足算也:“!,!”13.20ZigongaskedsayingWhatqualitiesmustamanpossessto,,“entitlehimtobecalledanobleofficer?TheMastersaidHewhoinhis”“,“conductofhimselfmaintainsasenseofshameandwhensentonembassies,tothefourcornersoftheearthwillnotdisgracehissovereigns,?commissiondeservestobecalledanofficerZigongpursuedMayIask,.”,“whomaybeplacedinthenextlowerrank?AndhewastoldHewhomthe”,“circleofhisrelativespronouncetobefilialwhomhisfellowvillagersand,neighborspronouncetobefraternalAgainthediscipleaskedIventure.”,“toaskabouttheclassstillnextinorderTheMastersaidInhisspeech.”,“,heinsistsonbeingtrustworthyandwithregardtohisactionsheinsists,,thattheybearfruitWhatanarrowrigidlittlemanheis!Andyethemight.,stillbeconsideredthenextbestZigongfinallyinquiredOfwhatsortare.”,“thoseofthepresentdaywhoengageingovernment?TheMastersaid,”,Pooh!Thosepettyfunctionariesarenotevenworthconsidering“.”17.21宰我問三年之喪期已久矣君子三年不爲禮禮必壞三年不爲:“!,;樂樂必崩舊穀既没新穀既升鑽燧改火期可已矣子曰食夫稻衣夫錦,。,;,。”:“,,於女安乎曰安女安則爲之夫君子之居喪食旨不甘聞樂不樂居處不?”:“!”“,!,,,安故不爲也今女安則爲之宰我出子曰予之不仁也子生三年然後免,。,!”。:“!,於父母之懷夫三年之喪天下之通喪也予也有三年之愛於其父母乎。,;?”17.21Zaiwoaskedaboutthethreeyearmourningperiodsaying-,,SurelythreeyearsislongenoughIfthegentlemanrefrainsfrompracticing“.ritualforthreeyearstheriteswillsurelyfallintoruinifherefrainsfrom,;008中國古典哲學原著選讀musicforthreeyearsthiswillsurelybedisastrousformusicAfterthe,.lapseofayeartheoldgrainhasbeenusedupwhilethenewgrainhas,ripenedandthefourdifferenttypesoftinderhaveallbeendrilledinorder,torekindlethefireOneyearissurelylongenough..”SorepliedtheMasterbynowyourecontenteatingfancyriceand“,”,“?wearingfinebrocade?Yes”“.”WellifyourecontentthengoaheadForthenoblemindedin“,?,.-mourningtheresnosavorinfoodandnojoyinmusicandtheresno,??contentmentintheirhomessotheydonteatfancyriceorwearfine,?brocadeButifyourecontentyoushouldgoaheadandenjoyyourself.?,.”AfterZaiwolefttheMasterremarkedThisshowshowlackingin,,“GoodnessorrenthisZaiwois!Achildiscompletelydependentuponthecareofhisparentsforthefirstthreeyearsofhislifethisiswhythethree—-yearmourningperiodisthecommonpracticethroughouttheworldDid.Zaiwonotreceivethreeyearsofcarefromhisparents?”19.18曾子曰吾聞諸夫子孟莊子之孝也其他可能也其不改父之臣與:“:‘,,父之政是難能也,。’”19.18ZengzisaidIhaveheardthisfromourMasterThefilialpiety,“:ofMengZhuangziinothermatterswaswhatothermenarecompetentto,,,butitisdifficulttomatchthewayherefrainedfromchangingtheministers,orgovernmentalpoliciesofhisfather.”孟子/Mencius《》3A.5墨者夷之因徐辟而求見孟子孟子曰吾固願見今吾尚病病愈我。:“,,,且往見夷子不來,!”他日又求見孟子孟子曰吾今則可以見矣不直則道不見我且直之,。:“。,,。吾聞夷子墨者墨之治喪也以薄爲其道也夷子思以易天下豈以爲非是而不貴,,。,也然而夷子葬其親厚則是以所賤事親也?,。”徐子以告夷子夷子曰儒者之道古之人若保赤子此言何謂也之則以。:“,,?009爲愛無差等施由親始,。”徐子以告孟子孟子曰夫夷子信以爲人之親其兄之子爲若親其鄰之赤子。:“乎彼有取爾也赤子匍匐將入井非赤子之罪也且天之生物也使之一本而?。,。,,夷子二本故也蓋上世嘗有不葬其親者其親死則舉而委之於壑他日過之狐。,,。,狸食之蠅蚋姑嘬之其顙有泚睨而不視夫泚也非爲人泚中心達於面目蓋,。,。,,,歸反蘽梩而掩之掩之誠是也則孝子仁人之掩其親亦必有道矣。,,。”徐子以告夷子夷子憮然爲閒曰命之矣。:“。”3A.5TheMohistYiZhisoughtthroughXuBitoseeMencius,,,,.MenciussaidIindeedwishtoseehimbutatpresentIamstillunwell,“,.WhenIambetterIwillmyselfgoandseehimHeneednotcomehere,.again.”ThenextdayYiZhiagainsoughttoseeMenciusMenciussaid,.,TodayIamabletoseehimButifIdonotcorrecthiserrorstheWaywill“.,notbemadeapparentLetmefirstcorrecthimIhaveheardthatMasterYiis..aMohistNowMoconsidersthatintheregulationoffuneralmattersaspare.simplicityshouldbetheruleandMasterYiapparentlythinkssuch,simplicitycantransformallbeneathHeavenSohowcanhehimself.denounceitratherthantreasureit?HoweverMasterYiburiedhisparents,inasumptuousmannerandsoheservedtheminthewaythathehimself,disparages.”XuinformedYioftheseremarksYisaidEvenaccordingtothe.,“principlesofthelearnedwefindthattheancientsruledasiftheywere,‘watchingoveraninfantWhatdoesthisexpressionmean?Tomeitmeans’.thatoneshouldlovewithoutdistinctionsandthatthelovebeginswithparentsandextendsfromthere.”XureportedthisreplytoMenciuswhosaidNowdoesYireally,,“,thinkthatamansaffectionforthechildofhisbrothercanbeexactlythe?sameashisaffectionfortheinfantofaneighbor?Whatistobeapprovedinthatexpressionissimplythisifaninfantcrawlingaboutislikelytofall:intoawellthisisnotthefaultoftheinfantfortheinfantdoesnotknow,(betterMoreoverHeavengivesbirthtocreaturesinsuchawaythatthey).,010中國古典哲學原著選讀haveonerootandYimakesthemhavetworootsThisisthecauseofhis,.error①Andinthemostancienttimesthereweresomewhodidnotbury.,,theirparentsWhentheirparentsdietheytossthemintogulliesThenone.,.daytheypassbyandseethemtherebodieseatenawaybyfoxesandsucked:drybyfliesTheybreakintoasweatandcantbeartolookThatsweaton.?.theirfacesisntashowfortheirneighborsitsareflectionoftheirdeepest?:?feelingsTheyinstantlygohomeandcomebackwithbasketsandspadesto.,coverthebodiesoverBuryingthemistrulyrightandfilialchildrenand.,benevolentpeoplealsoactproperlywhentheyburytheirparents.”XuinformedYiofwhatMenciushadsaidYiwasthoughtfulforashort.timeandthensaidHehasinstructedme,,“.”3B.9公都子曰外人皆稱夫子好辯敢問何也孟子曰予豈好辯哉予:“,?”:“?不得已也天下之生久矣一治一亂當堯之時水逆行泛濫於中國蛇龍居之。,。,,,,民無所定下者爲巢上者爲營窟書曰洚水警余洚水者洪水也使禹治,,。《》:‘。’,。之禹掘地而注之海驅蛇龍而放之菹水由地中行江淮河漢是也險阻既。,,,、、、。遠鳥獸之害人者消然後人得平土而居之,,。堯舜既没聖人之道衰暴君代作壞宮室以爲汙池民無所安息棄田以爲“,,,,;園囿使民不得衣食邪説暴行又作園囿污池沛澤多而禽獸至及紂之身天,。,、、。,下又大亂周公相武王誅紂伐奄三年討其君驅飛廉於海隅而戮之滅國者五。,,,,十驅虎豹犀象而遠之天下大悦,、、、,。……世衰道微邪説暴行有作臣弒其君者有之子弒其父者有之孔子懼作“,,,。,春秋春秋天子之事也是故孔子曰知我者其惟春秋乎罪我者其惟《》。《》,;:‘《》!春秋乎《》!’聖王不作諸侯放恣處士橫議楊朱墨翟之言盈天下天下之言不歸楊“,,,、。,則歸墨楊氏爲我是無君也墨氏兼愛是無父也無父無君是禽獸也公明。,;,。,。儀曰庖有肥肉廄有肥馬民有飢色野有餓莩此率獸而食人也楊墨之道不:‘,;,,。’息孔子之道不著是邪説誣民充塞仁義也仁義充塞則率獸食人人將相食,,,。,,。吾爲此懼閑先聖之道距楊墨放淫辭邪説者不得作作於其心害於其事作,,,,。,;ThisisanobscurepassageScholarsdisagreeonwhatMenciusmeansbyoneroot①.“”andtworoots“.”011於其事害於其政聖人復起不易吾言矣,。,。昔者禹抑洪水而天下平周公兼夷狄驅猛獸而百姓寧孔子成春秋而亂“,、,《》臣賊子懼詩云戎狄是膺荊舒是懲則莫我敢承無父無君是周公所膺。《》:‘,,。’,也我亦欲正人心息邪説距詖行放淫辭以承三聖者豈好辯哉予不得已。,,,,,?也能言距楊墨者聖人之徒也。,。”3B.9GongDuzisaidtoMenciusMasterthepeoplebeyondour,“,schoolallspeakofyouasbeingfondofarguingIventuretoaskwhy..”MenciusrepliedIndeedIamnotfondofarguingbutIam,“,,compelledtodoitAlongtimehaspassedsincetheworldcameintobeing.,andperiodsoforderhavealternatedwithperiodsofchaosInthetimeof.YaothewatersflowingoutoftheirchannelsinundatedtheMiddle,,,KingdomSnakesanddragonsoccupieditandthepeoplehadnoplace.,wheretheycouldsettlethemselvesOnthelowgroundstheymadenestsfor.themselvesonthetreesandonthehighgroundstheymadecavesItissaid,.inTheBookofDocumentsThefloodwaterswereawarningtousThose,‘.’floodwaterswerethewatersofthedelugeShunappointedYutobring‘’.thewatersundercontrolYudugouttheearthsothatthewaterwouldflow.totheseaHedroveawaythesnakesanddragonsandforcedthemintothe.,grassymarshesWherethewaterrushedtowardtheseaitcarvedoutrivers.,:theYangtzeandHuaitheYellowandHanObstaclesanddangerswere,.rinsedawayandravagingbirdsandanimalsdisappearedOnlythencould,.peoplelevelfarmlandandsettledown.AfterthedeathofYaoandShuntheWayofthesagesfellintodecay“,.Oppressivesovereignsaroseoneafteranotherwhopulleddownhousesto,makepondsandlakessothatthepeopleknewnotwheretheycouldrestin,quiettheythrewfieldsoutofcultivationtoformgardensandparkssothat;,thepeoplecouldnotgetclothesandfoodAfterwardsdeviantspeechand.,oppressiveactionsbecamemoreprevalentgardensandparkspondsand;,lakesthicketsandmarshesbecamemorenumerousandbirdsandbeasts,,swarmedBythetimeofthetyrantZhouthekingdomwasagaininastate.,ofgreatconfusionTheDukeofZhouassistedKingWuanddestroyed.,012中國古典哲學原著選讀ZhouHesmoteYanandafterthreeyearsputitssovereigntodeathHe.,.droveFeiLiantoacornerbytheseaandslewhimThestateswhichhe,.extinguishedamountedtofiftyHedrovefarawayalsothetigersleopards.,,rhinocerosesandelephantsAllthepeopleweregreatlydelighted,.....ButafterthemthingsbegantounravelagainandtheWaygrew“,,weakDeviantspeechandoppressiveactionsagainbecameprevalentThere..wereinstancesofministerswhomurderedtheirsovereignsandofsonswho,murderedtheirfathersConfuciuswasafraidandsowroteTheSpringand.,AutumnAnnals.TheSpringandAutumnAnnalsisconcernedwiththeaffairsoftheSonofHeavenOnthisaccountConfuciussaidYes!ItisThe.,‘SpringandAutumnAnnalswhichwillmakemenknowmeanditisThe,SpringandAutumnAnnalsthatwillmakemencondemnme.’Oncemoresagesovereignsceasetoariseandtheprincesofthestates“,,givethereinstotheirlustsUnemployedscholarsindulgeinunreasonable.discussionsThewordsofYangZhuandMoDifillthecountryIfyoulisten..topeoplesdiscoursesyouwillfindthattheyhaveadoptedtheviewseither?,ofYangorofMoNowYangsschoolpreacheseachoneforhimself.,?‘’,ignoringtheinterestsofthesovereignMosschoolpreachestoloveall.?‘equallyignoringourspecialobligationstoourfatherNofatherandno’,.sovereignthatstherealmofbirdsandanimalsGongMingyisaid—?.,Theresplentyofjuicymeatinyourkitchenandplentyofwellfedhorses‘?-inyourstablebutthepeopleherelookhungryandinthecountryside,,theyrestarvingtodeathYourefeedinghumanstoanimalsIfthe?.?.’principlesofYangandMoarenotstoppedandtheprinciplesofConfucius,notsetforththenthosedeviantspeecheswilldeludethepeopleandblock,thepathofbenevolenceandrighteousnessWhenbenevolenceand.righteousnessareblockedupbeastswillbeledontodevourmenandmen,,willdevouroneanotherIamfearfulaboutthisanddefendthewayofthe.formersagebyresistingYangandMoIdriveawaytheirlicentious.expressionssothatsuchperversespeakersmaynotbeabletoshow,themselvesIftheirviewsspringupinourmindtheywouldcrippleour.,endeavorsandtherebydestroygovernmentIfevergreatsagesariseagain.,013theywontquestionwhatIvesaid??.InformertimesYucontrolledthevastwatersoftheinundationand“,,thecountrywasreducedtoorderTheDukeofZhousubjugatedthe.barbaroustribesoftheeastandthenorthandhedroveawayallferocious,animalsSothepeopleenjoyedreposeWhenConfuciusfinishedTheSpring..andAutumnAnnalsrebelliousministersandthievingsonswerefilledwith,fearItissaidinTheBookofOdesHesmotethebarbariansofthewest.,‘andthenorthHepunishedJingandShuandnoonedaredtoresistus;;.’Thesefatherdeniersandsovereigndeniers①wouldhavebeensmittenbythe--DukeofZhouIalsowishtorectifymensheartstoputanendtothose.?,deviantdoctrinestoopposetheirdangerousactionsandbanishawaytheir,licentiousexpressionsandthustocarryontheworkofthethreesagesDoI,.dosobecauseIamfondofarguing?Ijustcantseehowtoavoiditforonly?,thosewhospeakoutagainstYangandMoaretruefollowersofthesages.”4A.18公孫丑曰君子之不教子何也孟子曰勢不行也教者必以正:“,?”:“。。以正不行繼之以怒繼之以怒則反夷矣夫子教我以正夫子未出於正也,。,。‘,。’則是父子相夷也父子相夷則惡矣古者易子而教之父子之間不責善責善。,。,。則離離則不祥莫大焉,。”4A.18GongsunChousaidWhyisitthatthegentlemandoesnot,“himselfteachhisson?MenciusrepliedThecircumstancesofthecase”,“forbiditsbeingdoneTheteachermustinculcatewhatiscorrectWhenhis..studentsdonotpracticewhatiscorrecttheteacherfollowsthemupwith,beingangryWhentheteachergetsangrythestudentsinturnfeelhurt.,:Mymasterinculcatesinmewhatiscorrectbuthehimselfdoesnot‘,practicewhatiscorrectTheresultofthisisthatfatherandsonare.’,offendedwitheachotherWhenfatherandsoncometobeoffendedwith.eachotherthecaseisevilTheancientstaughteachotherschildrenInthat,.?.wayfatherandsonneverdemandperfectvirtueofeachotherIfthey,.Menciusthinksthatbarbariansarefatherdeniersandsovereigndeniers①--.014中國古典哲學原著選讀demandperfectvirtueofeachothertheygrowdistantAndnothingismore,.ominousthanfathersandsonsgrowndistantfromeachother.”4A.26孟子曰不孝有三無後爲大舜不告而娶爲無後也君子以爲猶:“,。,,告也。”4A.26MenciussaidTherearethreethingswhichareunfilialandto,“,havenoposterityisthegreatestofthemShunmarriedwithoutinforming.hisparentsoutofconcernthathemighthavenoposterityThegentleman.considersthathisdoingsowasthesameashehadinformedhisparents①.”4A.27孟子曰仁之實事親是也義之實從兄是也智之實知斯二者弗:“,;,;,去是也禮之實節文斯二者是也樂之實樂斯二者樂則生矣生則惡可已也惡;,;,,;,可已則不知足之蹈之手之舞之,。”4A.27MenciussaidThesubstanceofbenevolenceisservingones,“?parentsthesubstanceofrightnessisfollowingonesolderbrotherthe;?;substanceofwisdomisknowingthesetwothingsandnotdepartingfromthemthesubstanceoftheritualisregulatingandadorningthesetwothe;;substanceofmusicisinfusingthesetwothingswithjoyWhenthereisjoy.,theygrowwhentheygrowhowcantheybestopped?Whentheycometo;,thisstatethattheycannotbestoppedthenhandsandfeetsoonstrikeupa,danceoftheirown.”4A.28孟子曰天下大悦而將歸己視天下悦而歸己猶草芥也惟舜爲然:“,,,。不得乎親不可以爲人不順乎親不可以爲子舜盡事親之道而瞽瞍厎豫瞽瞍,;,。,厎豫而天下化瞽瞍厎豫而天下之爲父子者定此之謂大孝,,。”4A.28MenciussaidImagineallbeneathHeaventurningtoyouwith,“greatdelightNowimagineseeingthathappenandknowingitmeans.See5A.2.①015nothingmorethanawispofstrawonlyShunwascapableofthatHe;.consideredthatifonecouldnotgettheheartsofhisparentshecouldnotbe,consideredamanandthatifhecouldnotreachanaccordwithhisparents,,hecouldnotbeconsideredasonThroughShunsfulfillingtheWayof.?servinghisparentsGusoucametobepleasedandwhenGusoucameto,①,bepleasedtheworldwastransformedWhenGusoucametobepleased,.,themodelforfathersandsonswassetforallbeneathHeavenThisiscalled.greatfilialpiety②.”4B.30公都子曰匡章通國皆稱不孝焉夫子與之游又從而禮貌之敢問:“,,,,何也孟子曰世俗所謂不孝者五惰其四支不顧父母之養一不孝也博奕好?”:“:,,;飲酒不顧父母之養二不孝也好貨財私妻子不顧父母之養三不孝也從耳目,,;,,,;之欲以爲父母戮四不孝也好勇鬭很以危父母五不孝也章子有一於是乎,,;,,。?夫章子子父責善而不相遇也責善朋友之道也父子責善賊恩之大者夫章,。,;,。子豈不欲有夫妻子母之屬哉爲得罪於父不得近出妻屏子終身不養焉其,?,,,。設心以爲不若是是則罪之大者是則章子而己矣,。。”4B.30GongDuzisaidThroughoutthewholekingdomeverybody,“saysKuangZhangisunfilialButyouMasterkeepcompanywithhim.,,,andmoreovertreathimwithpolitenessIventuretoaskwhyyoudoso..”MenciusrepliedItscommonnowforpeopletosaytherearefive,“?waystobeunfilialNeglectingthecareofparentsbecauseyourelazythat.?—isthefirstNeglectingthecareofparentsbecauseyoulovewineandgo.—thatisthesecondNeglectingthecareofparentsbecauseyoulovewealth.andadorewifeandchildrenthatisthethirdThefourthisfollowingthe—.desiresofonesearsandeyessoastobringhisparentstodisgraceThe?,.fifthisbeingfondofbraveryfightingandquarrelingsoastoendangerhis,parentsIsZhangguiltyofanyoneofthesethings?NowbetweenZhangand.hisfathertherearosedisagreementbecausehereproveshisfatherurging,,GusouisShunsfatherLiterallygusoumeanstheblindoldman①?.,“”.See7A.35.②016中國古典哲學原著選讀himtodotherightthingFriendsmayurgeeachothertodotherightthing..Butsuchurgingbetweenfatherandsonwilldestroythefatherson-relationshipMoreoverdidnotZhangwishtohaveinhisfamilythe.,relationshipsofhusbandandwifechildandmother?Oncehisfatherwas,offendedhewouldntletZhangcomenearhimThatswhyZhangsenthis,?.?wifeawaybanishedhischildrenandlivedhiswholelifewithouttheir,,lovingcareHewasconvincedthathisoffensewouldbeevengreaterifhe.didntdothatSuchandnothingmoreisthecaseofZhang?..”5A.1萬章問曰舜往于田號泣于旻天何爲其號泣也孟子曰怨慕:“,。?”:“也萬章曰父母愛之喜而不忘父母惡之勞而不怨然則舜怨乎曰長息。”:“,;,。?”:“問於公明高曰舜往于田則吾既得聞命矣號泣于旻天于父母則吾不知也:‘,;、,。’公明高曰是非爾所知也夫公明高以孝子之心爲不若是恝我竭力耕田共爲:‘。’。,子職而已矣父母之不我愛於我何哉帝使其子九男二女百官牛羊倉廩備以;,?,,事舜於畎畝之中天下之士多就之者帝將胥天下而遷之焉爲不順於父母如。,。,窮人無所歸天下之士悦之人之所欲也而不足以解憂好色人之所欲妻帝。,,。,,之二女而不足以解憂富人之所欲富有天下而不足以解憂貴人之所欲,。,,,。,,貴爲天子而不足以解憂人悦之好色富貴無足以解憂者惟順於父母可以解,。、、,,憂人少則慕父母知好色則慕少艾有妻子則慕妻子仕則慕君不得於君則熱。,,,,中大孝終身慕父母五十而慕者予於大舜見之矣。,,。”5A.1WanZhangaskedMenciussayingWhenShunwentintothe,,“fieldshecriedoutandwepttowardsthepityingheavensWhydidhecry,.outandweep?”MenciusrepliedHewasfullofresentmentandlonging,“.”WanZhangsaidWhenhisparentslovehimasonrejoicesand,“,forgetsthemnotWhenhisparentshatehimhesuffersbutneverresents.,themSowhatisitShunresentedso?.”MenciusansweredChangXiaskedGongMinggaosayingAsto,“,,‘ShunsgoingintothefieldsIhavereceivedyourinstructionsbutIdonot?,,knowabouthisweepingandcryingouttothepityingheavensandtohisparentsGongMinggaoansweredhimYoudonotunderstandthat.’,‘017matterNowGongMinggaocertainlydidntbelieveaworthychildcouldbe.’,?indifferentenoughtothinkIworkhardplowingthefieldsThatsallparentscan‘.?demandofachildIftheydontlovemehowcoulditbemyfault?.?,’Yaosenthisninesonsandtwodaughtersthevariousofficersoxen“,,andsheepstorehousesandgranariestohelpShuninthefieldsOfficials,.throughoutallbeneathHeaventurnedtoShunYaodesignedthatShun.shouldsuperintendthekingdomalongwithhimandthentotransferitto,himentirelyButbecausehisparentswerenotinaccordwithhimShunfelt.,likeapoormanwhohadnowheretoturnto.EveryonewantstohaveofficialsthroughoutallbeneathHeavento“rejoiceinhimbutthatwasntenoughtoeaseShunsworryEveryonewants,??.beautifulwomenbutevenYaostwodaughterswerentenoughtoeasehis,??worryEveryonewantswealthbuteventhewealthofallbeneathHeaven.,wasntenoughtoeasehisworryEveryonewantsrenownbuteventhe?.,renownofbeingtheSonofHeavenwasntenoughtoeasehisworryPeople?.rejoicinginhimbeautifulwomenwealthrenownallthatwasntenough,,,—?toeasehisworryBeinginaccordwithhisparentsthatwastheonething.—thatcouldeasehisworry.WhenwereyoungwelongforourparentsWhenwebeginthinkingof“?.beautifulwomenwelongfortheyoungandbeautifulWhenwehavea,.wifeandfamilywelongforwifeandfamilyWhenwerereadytoserve,.?,welongforasovereignandburnwithanxietyifwedontfindoneLonging?.foryourparentsthroughoutlifethatisthemarkofagreatchildToseea—.
