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学而第一

(一)

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?”

辜译

Confucius remarked, “It is indeed a pleasure to acquire knowledge and, as you go on acquiring, to put into practice what you have acquired. A greater pleasure still it is when friends of congenial minds come from a far to seek you because of your attainments. But he is truly a wise and good man who feels no discomposure even when he is not. noticed of men.”

孔子说:“不断地学习知识,并时常温习,然后把所学到的知识应用到现实生活中去,这是一件很快乐的事。志同道合的朋友因仰慕你而从很远的地方赶来看望你,则是件更快乐的事。如果一个人即使被人误会,也能不怨恨、不恼怒,而选择泰然处之,便可称得上正人君子。

辜解

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?”孔子在这里所说的,完全是出于一个真正有教养之人的经验之谈。它表明,要想成为真正有修养的人须有什么样的精神、什么样的品格以及什么样的心态。一个真正有修养的人,首先应对其研究的对象倾注全部的、无私的爱。而只有钟情于学,他才能明白其所学。现在人们正大肆谈论着已经声名狼藉的中国古代教育体制的缺点,可就我根据孔子的经典来看,它还是有其优点的。在古代的教育体制下,某位学生如果能有幸成为一名真正的受过教育者,那么他一定是一名君子,是一名真正具有思想修养的人。而当人们谈及引进到中国的新的教育体制和教育制度时,我心中对此表示怀疑。

(二)

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?”

辜译

A disciple of Confucius remarked, “A man who is a good son and a good citizen will seldom be found to be a man disposed to quarrel with those in authority over him; and men who are not disposed to quarrel with those in authority will never be found to disturb the peace and order of the State. A wise man devotes his attention to what is essential in the foundation of Life. When the foundation is laid, wisdom will come. Now,to be a good son and a good citizen——do not these form the foundation of a moral life?”

孔子的学生有子说:“一个人若孝顺父母,敬爱兄长,便绝不会以下犯上;而不会以下犯上的人,也绝不会破坏国家的和平与安定。君子会把精力放在基础的事务上,根本建立了,为人处世的智慧便由此而生。所以,孝顺父母,敬爱兄长——这难道不是‘仁爱’的基础吗?”

辜解

我把“孝弟”译成“成为孝子和良民”。第二个字“弟”,只不过具有表面意思,指的是兄弟之弟,进而还有年幼、年轻的意思。如果再进一步,作为修饰语,它指的是处于某位在年龄、地位或威望高者下面的年轻人,对上者谦恭或遵从法律。如果能对上者谦恭和遵从法律,他不是一个良民又是什么呢?孟子也说过类似的话:“爱其亲,畏其上,世永昌。”爱其亲为“孝”,即为孝子;畏其上为“弟”,即为良民。

(三)

子曰:“巧言令色,鲜矣仁。”

辜译

Confucius remarked, “With plausible speech and fine manners will seldom be found moral character.”

孔子说:“满嘴花言巧语却面目伪善的人,绝不是德高望重的 人。”

(四)

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?”

辜译

A disciple of Confucius remarked, “I daily examine into my personal conduct on three points: ——First, whether in carrying out the duties entrusted to me by others. I have not failed in conscientiousness;Secondly, whether in intercourse with friends, I have not failed in sincerity and trustworthiness; Thirdly, whether I have not failed to practice what I profess in my teaching.”

孔子的学生曾子说:“我每天从三个方面进行自我反省:第一,为别人办事是不是尽心尽力了?第二,与朋友交往是不是做到诚实守信了?第三,老师传授给我的学业是不是温习了?”

(五)

子曰:“道千乘之国,敬事而信,节用而爱人,使民以时。”

辜译

Confucius remarked, “When directing the affairs of a great nation, a man must be serious in attention to business and faithful and punctual in his engagements. He must study economy in the public expenditure, and love the welfare of the people, He must employ the people at the proper time of the year.”

孔子说:“治理一个大国,需要严谨认真地处理国家大事,恪守信用,施令及时;节约财政开支,爱护官吏,役使百姓得避开农忙时节。”

辜解

孔子曰:“道千乘之国,敬事而信,节用而爱人,使民以时。”朱熹将“敬事而信”解释为“做好自己的分内之事以取信于民”。我认为“信”应该解释为“有恒”,如唐诗“早知潮有信,嫁于弄潮儿”。

我记得当年徐致祥 弹劾张之洞的奏折中有一条指责他“起居无节”,意思是说他“工作休息没有节制”,后来李翰章 又上奏说张之洞“治簿书至深夜”。同一件事情,称赞张之洞的人说他经常工作至深夜,而诋毁他的人却说他工作休息没有节制。说他半夜还在工作,这就是“敬事”;说他工作休息没有节制,这就是“无信”。如果一个人只有“敬事”而“无信”,也会百事俱废,徒劳无功。

西方人治理国家、处理政务,之所以能够百废俱举,把各项事务都处理得井井有条,就是践行了《论语》“敬事而信”的做法。北宋赵普曾说:“半部《论语》可治天下。”而我则以为,就凭“敬事而信”这半条《论语》也可以振兴中国。今天中国官场上下,如果都能做到“敬事而信”,那么州县长官就不用一年三百六十天有三百天都坐在官衙里了。

我又想起刘忠诚公(刘坤一)去世以后,张之洞调任两江总督,为了节省开支,他下令衙门里的所有幕僚全都自备伙食。幕属们为此苦不堪言,甚至多有抱怨。恰好当年会试试题就是《论语》“道千乘”这一章。我因此戏谓同僚说:“咱们张大帅可谓敬事而无信,只知道节省开支却不知道爱惜人才啊!人们都说大帅的学问贯通古今,我却觉得,大帅的学问即使是《论语》这一章,他也只读通了一半。”听者无不捧腹大笑。

(六)

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。”

辜译

Confucius remarked, “A young man, when at home, should be a good son; when out in the world, a good citizen. He should be circumspect and truthful. He should be in sympathy with all men, but intimate with men of moral character. If he has time and opportunity to spare, after the performance of those duties, he should then employthem in literary pursuits.”

孔子说:“年轻人在家就应做个孝子,在外面就应做个良民,必须做到言行谨慎,诚实可信,与别人交往时要充满友爱,对于德高望重的人要亲近。这样躬行实践之后,如果还有余力的话,就再去学习文化知识。”

辜解

作为个人,我们必须首先考虑人的生活目的。换言之,即人应该做些什么?什么是人?英国思想家弗老德说:“我们欧洲人,从来没有思考过人是什么。”而我们东洋人则早已全然领会了人生的目的,那就是“入则孝,出则弟”,即在家为孝子,在国为良民。这就是孔子展示给我们的人生观,也就是对于长者即真正的权威人士必须尊敬,并听从他的指挥。“孝悌人之本”,是中国人的生活观,也是东洋人的人生观。

(七)

子夏 曰:“贤贤易色,事父母能竭其力;事君,能致其身;与朋友交,言而有信。虽曰未学,吾必谓之学矣。”

辜译

A disciple of Confucius remarked, “A man who can love worthinessin man as he loves beauty in woman; who in his duties to his parents is ready to do his utmost, and in the service of his prince is ready to give up his lie; who in intercourse with friends is found trustworthy in what he says, ——such a man, although men may say of him that he is an uneducated man, I must consider him to be really an educated man.”

孔子的学生子夏说:“一个人尊重贤者的美德,胜过喜欢女子的美貌;侍奉父母,能够竭尽全力;忠于君主,能够舍生取义;同朋友交往,能够言而有信。这样的人,即便他没有接受过教育,我也必须承认他是一个有教养的人。”

辜解

孔子最优秀的学生之一子夏认为,如果做到了“贤贤易色,事父母能竭其力;事君,能致其身;与朋友交,言而有信”,这样的人即使没有什么学问,“我”也会觉得他是一个有教养的人。贤贤,即尊重贤者,也就是说,在和别人交往时,要能看到别人身上值得学习的地方,也能够竭忠尽智。具体而言:侍奉父母,能竭尽全力;忠于君主,能舍生取义;与朋友交往,能言而有信。这应该是我们进行社会教育的一个重要目标。英国有一位女作家也表达过这样的意思:“如果只懂得读写,接触再多的知识也只能培养出无赖;与其如此,还不如让这些缺乏真正人格的人远离教育。”

(八)

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。”

辜译

Confucius remarked, “A wise man who is not serious will not inspire respect; what he learns will not remain permanent.”

“Make conscientiousness and sincerity your First principles.”

“Have no friends who are not as yourself. When you have bad habits do not hesitate to change them.”

孔子说:“君子如果不庄重,就得不到别人的尊重,所学的知识也不会巩固;尽职尽责,要以忠信为准则;不和品行不如自己的人交朋友;如果有不良习惯,就该毫不犹豫地改正。”

(九)

曾子曰:“慎终追远,民德归厚矣。”

辜译

A disciple of Confucius remarked, “By cultivating respect for the dead, and carrying the memory back to the distant past, the moral feeling of the people will waken and grow in depth.”

孔子的学生曾参说:“通过悼念死者,追忆久远的过去,能够唤醒人们的道德情感,并使之趋于深厚。”

辜解

孔子曾指出:“践其位,行其礼,奏其乐,敬其所尊,爱其所亲,事死如事生,事亡如事存,孝之至也。”意思是说,当我们继承了父辈的位置,举行着和他们一样的礼仪,演奏着和他们一样的音乐,尊敬着他们所尊敬的事物,热爱着他们所热爱的东西,尽管他们已经去世,我们仍然要像他们还活着一样侍奉他们。这就是孝的最高境界。

孔子的后学曾参也说:“慎终追远,民德归厚矣。”意思是说,通过悼念死者,追忆久远的过去,可以使人们的道德趋于淳厚。在各种道德准则中,对君主和国家的忠诚是处于最高等级的,就像在宗教教义中,最高等级的准则是对神或上帝的敬畏一样。而在儒家看来,只有孝敬父母的人,才能做到忠君爱国。

(十)

子禽 问于子贡曰:“夫子至于是邦也,必闻其政。求之与,抑与之与?”子贡 曰:“夫子温、良、恭、俭、让以得之。夫子之求之也,其诸异乎人之求之与?”

辜译

A man once asked a disciple of Confucius, saying, “How was it that whenever the Master came into a country he was always informed of the actual state and policy of its government? Did he seek for the information or was it given to him?”

“The Master,” replied the disciple, “was gracious, simple, earnest,modest and courteous; therefore he could obtain what information he wanted. The Master's way of obtaining information——well, it was different from other people's ways.”

子禽问孔子的学生子贡说:“老师每到一个国家,总是能听到这个国家的政事。这是他自己去求得的呢,还是人家主动告诉他的?”子贡回答说:“老师温顺、善良、恭敬、俭朴、谦让,因此才能得到他想要的信息。老师获得信息的方式,总是有别于旁人。”

(十一)

子曰:“父在,观其志;父没,观其行;三年无改于父之道,可谓孝矣。”

辜译

Confucius remarked, “When a man's father is living, the son should have regard to what his father would have him do, when the father is dead, do what his father has done. A son who for three yearsafter his father’ s death does not in his own life change his father's principles, may be said to be a good son.”

孔子说:“父亲在世的时候,儿子应该观察父亲的志向;而父亲离世后,儿子应牢记父亲是如何处事的,并判断其是否合理;若父亲去世三年后,儿子仍不改父亲正确的处事准则,并能坚持下去,这样的儿子便可以称作‘孝’了。”

(十二)

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。”

辜译

A disciple of Confucius remarked, “In the practice of art, what is valuable is natural spontaneity. According to the rules of art held by the ancient kings it was this quality in a work of art which constituted its excellence; in great as well as in small things they were guided by this principle. But in being natural there is something not permitted.To know that it is necessary to be natural without restraining the impulse to be natural by the strict principle of art, ——that is something not permitted.”

孔子的学生有子说:“关于礼的作用,以顺其自然、恰到好处为贵。古代明君的治国之道,最宝贵的正在于此。但如果所有的事情一味地按照和谐的原则去做,有时候也是行不通的。单纯为了和谐而和谐,却不能用礼来节制,也是不可行的。”

辜解

中国自古就以礼仪之邦自居,而且人们一般把这种传统归因于孔子,或者更早时期的周公。孔子的弟子有若曾说:“礼之用,和为贵。先王之道,斯为美。”同时儒家还认为:“礼者,敬人也。”我们知道,对一个民族礼仪风俗的判断应该基于对此民族的道德原则的认识之上。对一个民族的历史没有了解,也就无法对该民族的社会制度形成正确的判断。而且,对政府和国家政治机构的研究,也必须基于对他们的哲学原则和历史知识的理解之上。所以,想要对中国古代儒家政治有所研究,从“礼”出发应该是一条捷径。

(十三)

有子曰:“信近于义,言可复也;恭近于礼,远耻辱也;因不失其亲,亦可宗也。”

辜译

A disciple of Confucius remarked, “If you make promises within the bounds of what is right, you will be able to keep your word. If you confine earnestness within the bounds of judgment and good taste, you will keep out of discomfiture and insult, If you make friends of those with whom you ought to, you will be able 1o depend upon them.”

孔子的学生有子说:“只有在正确的范围内做出承诺,你才能信守诺言。只有经过正确的判断,并在符合礼的情况下保持诚信,你才会远离耻辱。只有和值得信赖的人交朋友,你们的关系才会可靠。”

(十四)

子曰:“君子食无求饱,居无求安,敏于事而慎于言,就有道而正焉,可谓好学也已。”

辜译

Confucius remarked, “A wise and good man, in matters of food,should never seek to indulge his appetite: in lodging, he should not be too solicitous of comfort. He should be diligent in business and careful in speech. He should seek for the company of men of virtue and learning, in order to profit by their lessons and example. In this way he may become a man of real culture.”

孔子说:“君子在饮食方面不要求食欲的饱足,在居住方面不要求奢求舒适,敏于行而慎于言,并且总是寻找有道德的人为伴来匡正自己的德行。通过这种方式,他便有可能成为一个有学问的人。”

(十五)

子贡曰:“贫而无谄,富而无骄,何如?”子曰:“可也。未若贫而乐,富而好礼者也。”子贡曰:“《诗》云:‘如切如磋,如琢如磨。’其斯之谓与?”子曰:“赐也,始可与言《诗》已矣,告诸往而知来者。”

辜译

A disciple of Confucius said to him, “To be poor and yet not to be servile; to be rich and yet not to be proud, what do you say to that?”

“It is good.” replied Confucius, “but better still it is to be poor and yet contented; to be rich and yet know how to be courteous.”

“I understand.” answered the disciple, “We must cut, we must file.”“Must chisel and must grind.” “That is what you mean, is it not?”

“My friend,” replied Confucius, “now I can begin to speak of poetry to you. I see you understand how to apply the moral.”

孔子的学生子贡问道:“虽然贫穷却不谄媚,虽然富有却不骄纵,您认为怎么样?”孔子回答道:“这也算可以了。尽管这还不如虽然贫穷却乐于道,虽然富贵却喜好礼仪。”

子贡说:“我明白了。就是说要像对待骨、角、象牙和玉石一样,需要不断切磋琢磨,人也必须经过一番艰苦磨砺才会有所成就。您说的就是这个意思吧?”孔子回答:“很好!现在我可以给你讲《诗》了,我看你已经明白了如何举一反三。”

辜解

少年辛苦终身事,孔子也说自己“十有五而志于学”。因此想要在学问上有所成就,就必须首先确立“安贫乐道”的学习志向,而不能只为谋生赚钱。我的朋友加伊路斯博士是个中国通,他曾说:“为了学中国话,我错失了很多赚钱的机会。”从一定程度上来说,学习中国语言文化与好工作、赚钱之间有着不可调和的矛盾,就像西方一些人致力于研究莎士比亚或华兹华斯就必然受穷一样。

因此我要真诚地告诫热衷于中国语言和文化的西方人:你们必须放弃优越的物质条件,一如你们的骄傲自大,通过他人的肤色来看他们的人格价值和社会价值。四亿中国人同样是上帝的子民,他们不是为了西方人的享乐而存在,而是可以给予西方人学习真正的社会和人生价值的机会。

(十六)

子曰:“不患人之不己知,患不知人也。”

辜译

Confucius remarked, “One should not be concerned not to be understood of men; one should be concerned not to understand men.”

孔子说:“一个人不要怕别人不了解自己,而应该关心自己是否能理解别人。” HPDndhyJCHHyxnAIk5cTArynv285duvLFgApEVv1cJd3WpeGX94ShumTtpILay0h



为政第二

(一)

子曰:“为政以德,譬如北辰,居其所而众星共之。”

辜译

Confucius remarked, “He who rules the people, depending upon the moral sentiment, is like the Pole-star, which keeps its place while all the other stars revolve round it.”

孔子说:“统治者如果能依靠道德来处理政事,他的地位就能如北极星一般稳固,而群星也会围绕它来运转。”

(二)

子曰:“《诗》三百 ,一言以蔽之,曰‘思无邪’。”

辜译

Confucius remarked, “The Book of Ballads, Songs and Psalms contains three hundred pieces. The moral of them all may be summed up in one sentence, ‘Have no evil thoughts.’ ”

孔子说:“《诗经》三百首中的道德观念如果用一句话来总结的话,那就是:‘思想纯正’。”

辜解

《诗经》是中国最古老的一部文学作品,充分反映了中国人精神的双重属性完美结合的特点,是中国人内心的真实写照。孔子评价说它最核心的精神就是“思无邪”,也就是每首诗所指向的都是一颗孩童般纯洁的心灵。英国近代著名诗人、教育家、评论家马修·阿诺德关于荷马史诗的评论与此颇有相通之处,他说:“《荷马史诗》不仅具有深刻触及人性天然心灵的能量——这是伏尔泰都无法达到的,而且显示了连伏尔泰都赞美的那种纯洁而理性的理解能力。”

(三)

子曰:“道之以政,齐之以刑,民免而无耻;道之以德,齐之以礼,有耻且格。”

辜译

Confucius remarked, “If in government you depend upon laws, and maintain order by enforcing those laws by punishments, you can also make the people keep away from wrong-doing, but they will lose the sense of shame for wrong-doing. If, on the other hand, in government you depend upon the moral sentiment, and maintain order by encouraging education and good manners, the people will have a sense of shame for wrong-doing and, moreover, will emulate what is good.”

孔子说:“一个国家若只是用政法来引导百姓,用刑罚来整顿百姓(好借此让社会稳定),这样虽然能够让百姓免于犯罪,但他们却会失去对错误行径的羞耻感。相反,如果一个国家用道德教化来引导百姓,用良好的礼仪教育来维持秩序,那么百姓不仅对错误行为会有羞耻感,而且会将好的行为发扬光大。”

辜解

我曾谓客曰:“周代末年自荀子以后再无儒士,如今自张之洞以后也再无儒臣。”客反问道:“如今南洋大臣张安圃贴出告示,禁止官界、学界、军界嫖娼赌博,以维持社会风气为己任,难道他也算不上是儒臣吗?”

我回答说:“孔子言:‘道之以政,齐之以刑,民免而无耻;道之以德,齐之以礼,有耻且格。’贴出禁止嫖赌的告示,以政治法令来限制人、以刑罚处分来规范人,这是在行使政令,而非施以教化!但行使政令也要以大局为重,嫖赌是有伤风化的行为,百姓嫖赌,容易聚众闹事,扰乱社会秩序,这是违法乱纪的事情,必须用法律来制裁,所以禁止这些行为还情有可原;但是禁止官员嫖赌,从行政大局来说,也是荒谬至极的。古代所谓‘刑不上大夫’,是为了培养他们的廉耻之心。而给百姓施以刑法政令,孔子尚且担心会让百姓不知廉耻。百姓不知廉耻,国家尚且可以保全;而如果官员、士大夫不知廉耻,我不知道国家如何还能保全了!如今官员们放纵无度,有失威严庄重,有伤风化,如果总督、巡抚一类的官员不明大体,以至于堂而皇之地把禁止嫖赌的告示张贴在妓院赌场以维持社会风化,殊不知这样做对社会风化的败坏要比士大夫放纵无度严重千百倍!”

(四)

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。”

辜译

Confucius remarked, “At fifteen I had made up my mind to give myself up to serious studies. At thirty I had formed my opinions and judgment. At forty I had no more doubts. At fifty I understood the truth in religion. At sixty I could understand whatever I heard without exertion. At seventy I could follow whatever my heart desired without transgressing the law.”

孔子说:“我十五岁时立志于学习;三十岁时对外界的事物能形成自己的观点和判断;四十岁时(掌握了知识)不致被轻易迷惑;五十岁时领悟了天命真理;六十岁时能明辨是非;七十岁时能够随心所欲做自己喜欢的事情,且不逾越道德和法律。”

辜解

孔子曾说:“五十而知天命。”这里的“天命”,是指宇宙的终极秩序。人类历史上很多哲学家都对它进行过命名,如德国人费希特称其为“宇宙的神圣理念”,中国古代哲学家则称其为“道”,或者“自然之道”。无论如何称呼,可以肯定的是,正是这些有关宇宙秩序的知识,使哲学家们看到了遵守自然规律和道德法律的必要性,因为它们都是宇宙秩序的一部分。

(五)

孟懿子 问孝。子曰:“无违。”

樊迟 御,子告之曰:“孟孙问孝于我,我对曰无违。”樊迟曰:“何谓也?”子曰:“生,事之以礼;死,葬之以礼,祭之以 礼。”

辜译

A noble of the Court in Confucius' native State asked him what constituted the duty of a good son. Confucius answered, “Do not fail in what is required of you.”

Afterwards, as a disciple was driving him in his carriage, Confucius told the disciple, saying, “My Lord M——asked me what constituted the duty of a good son, and I answered, ‘Do not fail in what is required of you.’ ”

“What did you mean by that?” asked the disciple.

“I meant,” replied Confucius, “when his parents are living, a good son should do his duties to them according to the usage prescribed by propriety; when they are dead. he should bury them and honour their memory according to the rites prescribed by propriety.”

孔子故国的一位贵族孟懿子曾问孔子如何方能称为一个孝子。孔子回答:“不要违背你该做的事情。”

后来,当孔子的学生樊迟给孔子驾车时,孔子告诉他说:“孟懿子问我一个孝子应该做什么,我回答说:‘不要违背你该做的事情。’”

樊迟问:“您这么说是什么意思?”

“我的意思是,”孔子回答,“父母活着的时候,要按该有的礼节侍奉他们;父母去世后,要按该有的礼节埋葬并祭祀他们。”

(六)

孟武伯 问孝。子曰:“父母唯其疾之忧。”

辜译

A son of the noble mentioned above put the same question to Confucius as his father did. Confucius answered, “Think how anxious your parents are when you are sick, and you will know your duty towards them.”

孟懿子的儿子孟武伯在父亲死后,也如其父一样问了孔子同样的问题(关于孝)。孔子回答:“只要想想当你生病的时候,父母有多么焦虑,你就知道该如何对父母尽孝了。”

(七)

子游 问孝。子曰:“今之孝者,是谓能养。至于犬马,皆能有养,不敬,何以别乎?”

辜译

A disciple of Confucius asked him the same question as the above.Confucius answered, “The duty of a good son nowadays means only to be able to support his parents. But you also keep your dogs and horses alive. If there is no feeling of love and respect, where is the difference?”

孔子的学生子游也问过孔子关于孝的问题,孔子回答:“当今人们认定的所谓孝道,好像仅仅能赡养父母就行了。但就连狗和马也能得到饲养,若是对父母没有敬爱和尊重,和饲养动物又有什么区别呢?”

(八)

子夏问孝。子曰:“色难。有事,弟子服其劳;有酒食,先生馔,曾是以为孝乎?”

辜译

Another disciple asked the same question. Confucius answered,“The difficulty is with the expression of your look. That merely when anything is to be done the young people do it, and when there is food and wine the old folk are allowed to enjoy it, do you think that is the whole duty of a good son?”

孔子的另一位学生子夏也问过孔子关于孝的问题。孔子回答说:“孝这件事,难就难在面对父母时常保持愉悦的态度。如果仅仅是有需要年轻人做的事情便去做了,有好酒美食的时候供给父母一起享用——难道这就可以被认为是孝了吗?”

辜解

子夏问:“何为孝?”孔子回答说:“色难(困难的是方式和态度)。有事,弟子服其劳;有酒食,先生馔,曾是以为孝乎?”孔子同时代的道德家们认为,孩子必须为父母劈柴挑水,给父母最好的食物和酒,这就是孝。而孔子却说:“不,那些并不是孝道。”因为真正的孝并不仅仅体现在对父母的义务方面,更体现在以什么方式、态度和精神状态去完成这些义务。所以孔子说,难就难在做事情时的态度——也就是“色难”。

(九)

子曰:“吾与回 言,终日不违,如愚。退而省其私,亦足以发,回也不愚。”

辜译

Confucius, speaking of a favorite disciple whose name was Yen Hui,remarked, “I have talked with him for one whole day, during which he has never once raised one single objection to what I have said, as if he were dull of understanding. But when he has retired, on examining into his life and conversation I find he has been able to profit by what I have said to him. No——he is not a man dull of understanding.”

孔子在谈到他最喜欢的学生颜回时说:“我终日和颜回讲学,在这期间他对我说的话几乎从不提任何反对意见,看起来好像很愚蠢。但是当他回去后,我反观他的言谈举止,却发现他能从我告诉他的话里面受益,可见他并不愚蠢。”

(十)

子曰:“视其所以,观其所由,察其所安,人焉廋哉?人焉廋 哉?”

辜译

Confucius remarked, “You look at how a man acts; consider his motives; find out his tastes. How can a man hide himself; how can he hide himself from you?”

孔子说:“想要了解一个人,只需仔细观察他的所作所为和方式方法,并从中找出他的志趣,那么他还能掩饰自己吗?他还能隐藏什么呢?”

(十一)

子曰:“温故而知新,可以为师矣。”

辜译

Confucius remarked, “If a man will constantly go over what he has acquired and keep continually adding to it new acquirements, he may become a teacher of men.”

孔子说:“如果一个人既能不断复习学过的知识,又能不断补充新的知识,他就可以做老师了。”

(十二)

子曰:“君子不器。”

辜译

Confucius remarked, “A wise man will not make himself into a mere machine fit only to do one kind of work.”

孔子说:“君子不会把自己变成一件有固定用途的器皿。”

辜解

《易传》中说:“形而上者谓之道,形而下者谓之器。”这里的“道”,是本质的集合;这里的“器”,是现象的总称。小人只看重现象而不重视本质,君子重视本质而不重视现象。小人重现象,所以经常被现象蒙蔽了本质;君子重视本质,所以能通过本质把握现象。而要想通过本质来把握现象,就必须知道如何利用本质。所谓权衡,就是知道如何利用本质。

(十三)

子贡问君子。子曰:“先行其言而后从之。”

辜译

A disciple enquired what constituted a wise and good man. Confucius answered, “A wise and good man is one who acts before he speaks, and afterwards speaks according to his actions.”

子贡问孔子,什么样的人才算是君子。孔子回答:“一个人若能做到先行后言,并根据自己所做的实事去说话,就能称作君子了。”

(十四)

子曰:“君子周而不比,小人比而不周。”

辜译

Confucius remarked, “A wise man is impartial, not neutral. A fool is neutral but not impartial.”

孔子说:“君子会团结别人,却不会勾结别人;小人会勾结别人,却不会团结别人。”

辜解

对于很多人来说,“不道德”指的是饮威士忌酒,抽烟或吸食鸦片,或与异性保持不正当的关系。而在歌德看来,“不道德”的含义远不止此,它指的是更深一层的东西。歌德以为,“不道德”指的是自私和卑鄙。孔子曰:“君子周而不比,小人比而不周。”我把中文“小人”译成“平常的人”,从字面上看是“小人物”,也就是理雅各博士所说的“渺小的人”,而已经去世的阿查立爵士则把它译成“粗鄙无礼的人”。

(十五)

子曰:“学而不思则罔,思而不学则殆。”

辜译

Confucius remarked, “Study without thinking is labor lost. Thinking without study is perilous.”

孔子说:“只知道读书学习,而不去思考,便会枉费精力而无收获;只是一味思考而不去学习,就会陷入迷茫。”

(十六)

子曰:“攻乎异端,斯害也已。”

辜译

Confucius remarked, “To give oneself up to the study of metaphysical theories——that is very injurious indeed.”

孔子说:“放任自己埋头钻研那些不正确的理论,这是非常有害的。”

辜解

孔子曾对学生说:“攻乎异端,斯害也已。”这里的“异端”,是指老庄之类的哲学,如果把它作为药剂来使用,还是有用的,但是如果把它当饭吃,那就有弊无利了。再如拉茨萨尔这样的思想,对于欧洲社会是有用的,因为现代欧洲社会并不健康,它需要拉茨萨尔这样的思想药剂;但他的这种思想对于一个健康的社会或国家,则是没有必要的。孔子在批评那些只注重形式而忽略本质的礼乐行为时曾说:“礼云礼云,玉帛云乎哉?”也就是说,礼并不是这些金玉其外的东西。我听说日本政府打算在上海建一座博物馆,但我认为,那些陈列在里面的骨质古董并非真正的艺术品——日本与其用钱来建筑博物馆,还不如用来帮助贫穷的日本妇女。

(十七)

子曰:“由 ,诲女知之乎?知之为知之,不知为不知,是知 也。”

辜译

Confucius said to a disciple, “Shall I teach you what is understanding?To know what it is that you know, and to know what it is that you do not know, ——that is understanding.”

孔子对学生仲由说:“由,我教你关于理解的正确态度,知道就是知道,不知道就是不知道,这就是理解。”

(十八)

子张 学干禄,子曰:“多闻阙疑,慎言其余,则寡尤;多见阙殆,慎行其余,则寡悔。言寡尤,行寡悔,禄在其中矣。”

辜译

A disciple was studying with a view to preferment. Confucius saidto him, “Read and learn everything, but suspend your judgment on anything of which you are in doubt; for the rest, be careful in what you say: in that way you will give few occasions for men to criticize what you say. Mix with the world and see everything, but keep away and do not meddle with anything which may bring you into trouble; for the rest, be careful in what you do: in that way you will have few occasions for self-reproach.”

“Now if in your conversation you give few occasions for men to criticize you, and in your conduct you have few occasions for selfreproach, you cannot help getting preferment, even if you would.”

孔子的学生子张想学谋取官职俸禄的办法,孔子说:“多读多听,存疑之处加以保留,确信之处谨慎说出,这样便不会轻易招致指责。要深入社会体察世事,同时要保持一定的距离,不要让自己卷入麻烦。然后,注意自己的行为,以免让自己觉得懊悔。与人交往时不给别人攻击的机会,让自己懊悔的机会也少,这种情况之下,即便你不想升官也是不可能的。”

(十九)

哀公 问曰:“何为则民服?”孔子对曰:“举直错诸枉,则民服;举枉错诸直,则民不服。”

辜译

The reigning prince of his native State asked Confucius what shouldbe done to secure the submission of the people. Confucius answered,“Uphold the cause of the just and put down every cause that is unjust, and the people will Submit. But uphold the cause of the unjust and put down every cause that is just, then the people will not submit.”

鲁哀公问孔子,怎么做才能保证百姓服从统治。孔子回答:“坚持做正确的事情,不做不正确的事情,百姓就会服从统治。但是,如果坚持做不正确的事情而放弃正确的事情,那百姓就不会服从。”

(二十)

季康子 问:“使民敬忠以劝,如之何?”子曰:“临之以庄,则敬;孝慈,则忠;举善而教不能,则劝。”

辜译

A noble who was the minister in power in the government in Confucius' native State asked him what should be done to inspire a feeling of respect and loyalty in the people, in order to make them exert themselves for the good of the country. Confucius answered, “Treat them with seriousness and they will respect you. Let them see that you honour your parents and your prince, and are considerate for the welfare of those under you, and the people will be loyal to you. Advance thosewho excel in anything and educate the ignorant, and the people will exertthemselves.”

孔子祖国有一位在政府担任部长的贵族季康子问孔子:“怎么做才能得到百姓的尊重和忠诚,并让他们为了国家利益而贡献力量呢?”孔子回答:“你若能认真对待百姓,百姓就会尊敬你;你若能孝顺父母,为国尽忠,礼贤下士,百姓就会忠诚于你;你若能提拔贤才,勤于教化,百姓就会为国家贡献力量。”

辜解

孔子最伟大的贡献,就是给中国人提供了一种真正的、理性的、永恒的、绝对的国家理念,而且在给出这种理念时又创造了一种宗教——国家宗教。

在整个中华帝国内,所有人心中所怀有的效忠于皇帝的神圣责任,使得在中国人心目中,皇帝被赋予了一种绝对的、超级的、全能的力量。这种对皇帝的信仰,使得人们确信国家的绝对稳定和永恒。这种国家的绝对稳定和永恒,又使人们确信社会无限的永续和长久。这种社会无限的永续和长久,又使人们确信种族的不朽。对于皇帝全能力量的信仰是由效忠的神圣责任所产生的,而对于种族不朽的信仰来源于对皇帝全能力量的信仰。正是这种对种族不朽的信仰,给了中国人一种生存的永恒感,这种永恒感和其他国家由宗教所宣传的来世生活所带来的永恒感是一样的。

(二十一)

或谓孔子曰:“子奚不为政?”子曰:“《书》云:‘孝乎惟孝,友于兄弟,施于有政。’是亦为政,奚其为为政?”

辜译

Somebody asked Confucius, saying, “Why are you not taking part in the government of the country?”

Confucius answered, “What does the‘Book of records' say of the duties of a good son?”

“ ‘Be dutiful to your parents; be brotherly to your brothers;discharge your duties in the government of your family.’ These,then, are also duties of government. Why then must one take part in the government of the country in order to discharge the duties of government?”

有人问孔子:“您为什么不出来参与国政呢?”孔子回答:“《尚书》中提到孝子的义务说:‘孝顺父母,友爱兄弟,并将家里的这种风气影响到政治上去。’这其实就是参与政治,为什么一定要出来做官呢?”

(二十二)

子曰:“人而无信,不知其可也。大车无輗,小车无軏 ,其何以行之哉?”

辜译

Confucius remarked, “I do not know how men get along without good faith. A cart without a yoke and a carriage without harness, ——how could they go?”

孔子说:“我不知道一个人若没有信誉将如何自处。就像大马车没有挽具,小马车没有马具,又将如何行进呢?”

(二十三)

子张问:“十世可知也?”子曰:“殷因于夏 礼,所损益可知也;周因于殷礼,所损益可知也。其或继周者,虽百世,可知也。”

辜译

A disciple asked Confucius whether ten generations after their time the state of the civilisation of the world could be known.

Confucius answered, “The House of Yin adopted the civilisation of the Hsia dynasty; what modifications they made is known. The present Chou dynasty adopted the civilisation of the House of Yin; what modifications this last dynasty made are also known. Perhaps some othermay hereafter take the place of the present Chou dynasty; but should that happen a hundred generations after this, the state of the civilisation of the world then, can be known.”

孔子的学生子张问是否能预知十代以后的社会文明礼仪。孔子回答:“殷朝继承了夏朝的礼仪制度,其中在原有的基础上做了哪些修改是很清楚的。如今周朝继承了殷朝的文明,它在前朝的基础上做了哪些修改也很清楚。所以,如果真的出现朝代更替,那么即便是百代之后,其文明礼仪也是可以预知的。”

(二十四)

子曰:“非其鬼而祭之,谄也。见义不为,无勇也。”

辜译

Confucius remarked, “To worship a spirit to whom one is not bound by a real feeling of duty or respect is idolatry; to see what is right and to act against one’ s judgment shows a want of courage.”

孔子说:“如果不是出于真正的情感或敬意而去拜神,便是盲目崇拜;知道什么是正确的,却没有按照自己的判断去做事,便是怯懦。”

辜解

孔子曰:“非其鬼而祭之,谄也。见义不为,无勇也。”“谄”的意思是“谄媚”。孔子认为,“非其鬼而祭之”的“盲目拜祭”是受卑鄙动机驱使所进行的拜祭。直到今天,一些受过教育的人谈起佛教徒时,仍说他们“媚佛”,即向佛献殷勤,阿谀奉承或巴结谄媚。 /0DtiSu9yyTlZKbxh3o2Fme1kJSCvj7cl9IKqBNWHLFI9wDdKreSSG5A1nBBTKuv



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