《论语》名句英文选译（1）--《学而》
1.1学而时习之，不亦悦乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？
The master said, to learn and at due times to repeat what one has learnt, is that not after all a pleasure? that friends should come to one from afar, is this not after all delightful? to remain unsoured envn though one's merits are unrecognized by others, is that not after all what is expected of a gentleman?（我最喜欢最后这句，也希望能够自勉，虽然这是在太难了，谁能够“不食人间烟火”呢？）
1.2 巧言令色，鲜矣仁。
The master said, "clever talk and a pretentious manner" are seldom found in the Good.(真的是“人不可貌相”，路遥知马力，日久见人心，人心隔肚皮。）
1.3 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？
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?（反省能力也许是人类的优势和优点，反省是进步提高的关键，三省甚至五省，每日必修课。）
1.4 行有余力，则以学文。
If, when all that is done, he has any energy to spare, then let him study the politte arts. （行动然后才是读书，但是现在我们的教育则相信“唯有读书高”，本来也没错，错就错在只读死书，因此必然读书死。）
1.5 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。
A man who treats his betters as betters, wears an air of respect, who into serving father and mother knows how to put his whole strength, who in the service of his prince will lay down his life, who in intercourse with friends is true to his word--others may say of him that he still lacks education, but i for my part should certainly callhim an educated man. (什么样的人才称得上“接受过教育”？难道是读过书就可以吗？孔子说不是，我很同意。）
1.6 过则勿惮改。
If he finds he has made a mistake, then he must not be afraid of admitting the fact and amending his ways. （知错能改不算错，知错不改错上加错。）
1.7 慎终追远，民德归厚矣。
When proper respect towards the dead is shown at the End and continued after they are far away the moral force of a people has reached its highest point. （祖先敬重这是多好的美德，但是现代社会，这种美德岌岌可危。）
1.8 夫子温、良、恭、俭、让以得之（政policy)。
Our master gets things by being cordial, frank, courteous, temperate, deferential. That is our Master's way of enquiring--a very different matter. （孔子的为人就是这五个字，而这五个字值
得学习和实践一辈子，孔子可爱的地方就在于他提出的出世之道很朴实。）
1.9. 父在观其志，父没观其行，三年无改于父之道，可谓孝矣。
While a man's father is alive, you can only see his intentions; it is when his father dies that you discover whether or not he is capable of carrying them out. If for the whole three years of mourning he manages to carry on the household exactly as in his father day, then he is a good son indeed. (孔子学说可以说“成”也孝，“败”也孝。也许这在前现代中是合理的，因为黑格尔说得好“存在就是合理的”。）
1.10 礼之用，和为贵。
In the usages of ritual it is harmony that is prized. （曾经在学校开过一门选修课叫《生活基本礼仪》，的确礼节的精髓是“和”，而和是中国古代传统哲学思想的精髓之一。所以，中国是礼仪之邦。）
1.11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。
A gentleman who never goes on eating till he is sated, who does not demand comfort in his home, who is diligent in business and cautious in speech, who associates with those that possess the Way and thereby corrects his own faults--such a one may indeed be said to have a taste for learning. （“好学”的定义，的确很准确、很直观。）
1.12. 贫而无谄（查字典：谄媚），富而无骄，“未若贫而乐道，富而好礼者也。”
Poor without cadging, rich without swagger. Not bad but not better than “poor, yet delighting in the Way, rich, yet a student of ritual.”（经常听到“为富不仁”的说法，其实更常看到的是“为富不礼”的情况。还有一种更“惨不忍睹”的现象是：贫而谄媚。囊中羞涩的人自然底气不足，这就是“世道”。）
1.13. 如切如磋，如琢如磨。
As thing cut, as thing filed, as thing chiseled, as thing polished. （一个人有没有“德”要看他在“贫富”面前的表现，贫富就像“磨刀石”，只有经过的考验才能够判断一个人的德，所以说道德被康德称之为“实践理性”，他撰写的《实践理性批判》是一本讨论道德的书。）
1.14不患人之不己知，患不知人也。
The good man does not grieve that other people do not recognize his merits. His only anxiety is lest he should fail to recognize theirs. (这句话和第一条“人不知而不愠”不是强调和补充吗？不要因为不被了解而忧患，应该担心的是不了解他人。是的首先学会“关心”，才有可能得到“开心”。)
《论语》名句英文选译（2）--《为政》
2.1 为政以德，譬如北辰，居其所而众星共(通“拱”)之。
He who rules by moral force is like the pole-star, which remains in its place while all the lesser stars do homage to it.（对于管理者特别是领导者—我觉得领导者属于管理者，但是后者不一定属于前者--而言，从政的定位和原则非常重要，为政以德是一种比较明智的取向，相比于“为政以威”、“为政以权”或者“为政以制”。为政以德类似于社会学家韦伯提出的“奇思马里”魅力型领导。）
2.2《诗》三百，一言以蔽之，“思无邪”。
If out of the three hundred Songs I had to take one phrase to cover all my teaching, I would say “let there be no evil in your thoughts”. (这句话算是孔子对于一部文学作品的评价吧，属于文学评论，孔子的评论倾向于“文以载道”，所谓身正不怕影斜，“思想正确”不怕“文章不好”。《诗经》经过孔子的修订和编撰，孔子认为里面的情感是真挚的，是纯洁的，是“无邪”的，这是《诗经》的价值依托。)
2.3. 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。
Govern the people by regulations, keep order among them by chastisements and they will flee from you and lose all self-respect. Govern them by moral force, keep order among them by ritual and they will keep their self-respect and come to you of their own accord. (法家的治理办法和儒家的治理办法直接效果可能一样，但是它们所带来的side-effect附带结果可能是不同的，“政”即“制度”，属于“他律”，“刑”即“处罚”，属于“高压”，“德”即“道德”，属于“自律”，“礼”即“礼仪”，属于“柔和”。构筑一种“耻感文化”—本尼迪克特撰写的《菊与刀》艺术提出的概念，她认为日本文化是耻感文化，而西方文化是罪感文化--是理想社会的标志之
一。)
2.4. 吾十有五而志于学，三十而立，四十而不惑，五十知天命，六十而耳顺，七十从心所欲而不逾矩。（求学之路，人生之路）
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.(印象最深的是“15”年的坚持学习，才能够“初步立足”，今年我三十了，我从事教学也才10年，对于教育、对于社会、对于人情世故都还刚刚熟悉，所以，我还要继续“求索”。)
1.5. 另一种对“孝”的注解：“无违”（前后一致，一以贯之）,“生，事之以礼；死，葬之以礼，祭之以礼。”
Never disobey. While they are alive, serve them according to ritual. When they die, bury them according to ritual and sacrifice to them according to ritual.(爷爷和父亲在两年内相继离开我们，感觉我们对他们没有做到“孝道”，生、死、祭都做得不够。)
1.6. 最大的孝：“父母唯其疾之忧。”
Behave in such a way that your father and mother have no anxiety about you, except concerning your health.
(健康不仅是我们自己的财富，也是对父母的安慰与孝顺，因为父母唯一担忧的就是子女的健康，身心的健康，照顾好自己就是在照顾父母。)
1.7. 尊敬才称得上孝顺：“今之孝者，是谓能养。至于犬马，皆能有养，不敬，何以别乎？” Filial sons nowadays are people who see to it that their parents get enough to eat. But even dogs and horses are cared for to that extent. If there is no feeling of respect, wherein lies the difference?(不是很多子女出门在外去打拼，难得回家一次，简单的给父母一堆钱，可是坐下来陪父母“嘘寒问暖”的时间却疼不出来，没有一点点尊敬，谈得上孝顺吗？每天都要找妈妈说说话，再也不能冲妈妈发脾气了。以前真是做得不好。)
1.8. 如何识人：视其所以，观其所由，察其所安，人焉瘦(隐藏)哉？
Look closely into his aims, observe the means by which he pursues them, discover what brings him content—and can the man’s real worth remain hidden from you. (看一个人追求什么，通过什么方式来追求，因什么而感到满足，这就可以知道一个人了。)
1.9.当老师的条件：“温故而知新，可以为师矣”。
He who by reanimating the Old can gain knowledge of the New is fit to be a teacher. (教师本身应该是善于学习的人，善于学习可以有两种方式，一种是获取新资讯，一种是从旧的知识中做出新的发现，后一种更应该成为教师的信条。)
1.10 君子不器
A gentleman is not an implement/a specialist, a tool used for a special purpose. He need only have general, moral qualifications. (君子应该是“通才”，不应该成为“专才”，君子的视野要宽，爱好要广，思维要活，眼见要高，胸怀要大。)
1.11 君子周而不比，小人比而不周。
A gentleman can see a question from all sides without bias. The small man is biased and can see a question only from one side.(没有偏见：君子和小人的差别)
1.12 学思关系：学而不思则罔，思而不学则殆。
He who learns but does not think, is lost. He who thinks but does not learn is in great danger.(学习是获取间接经验，思考是内化的过程，只学习他人的经验而不通过理解来内化则会迷失方向lost；只思考，一味靠自己苦思冥想，而从来不向外界学习，那是十分危险的in great danger。)
1.13.真正的“知识”和真正的“智慧”：知之为知之，不知为不知，是知也。
When you know a thing, to recognize that you know it, and when you do not know a thing, to recognize that you do not know it. That is knowledge. (无独有偶，苏格拉底说过“我知道得越多，我就知道我不知道的越多。” 苏格拉底一定是孔子眼中“最智慧”的人。)
1.14. 言行的原则：多闻阙疑，慎言其余，则寡尤；多见阙怠，慎行其余，则寡悔。言寡尤，行寡悔，禄在其中。
Hear much, but maintain silence as regards doubtful points and be cautious in speaking of the rest. Then you will seldom get into trouble. See much, but ignore what it is dangerous to have seen, and be cautious in acting upon the rest; then you will seldom gets into trouble about what he has said and seldom does anything that he afterwards wishes he had not done, will be sure incidentally to get his reward. (言行举止最重要的原则就是谨慎，谨慎就可以“寡尤、寡悔”，就会有回报。)
1.15 如何才能服人：举直错诸枉，则民服；举枉错诸直，则民不服。
If you raise up the straight and set them on top of the crooked, the commoners support you. But if you raise the crooked and set them on top of the straight, the commoners will not support you. （领导者的价值导向和价值暗示十分关键，应该在下属中树立正确的是非观，不能黑白不分。）
1.16. 见义不为，无勇也。
To see what is right and not do it is cowardice.
《论语》名句英文选译（3）--《八佾》
3.1 季氏八佾于庭，是可忍也，孰不可忍也。
Master K’ung said of the head of the Chi family when he had eight teams of dancers performing in his courtyard, if this man can be endured, who cannot be endured!(这种心理已经沉淀为一种民族心理，到如今，还有很多人无法看到自己的职位较高，而受到的物质礼遇却更低，比如汽车的档次与官位的高低。)
3.2 人而不仁，如礼何？人而不仁，如乐何？
A man who is not Good, what can he have to do with ritual? A man who is not Good, what can he have to do with music?(仁者爱人，仁者人与人之间的关系，只有在为人上面，在处世上面，在道德上做好了，外在的礼和乐才尤其存在的价值，如今的礼貌还有多少是有内而发的呢？如今的音乐或者艺术还有多少不仅仅是一种技艺而已？)
3.3. 关于“礼”的原则：大哉问！礼，与其奢也，宁俭；丧，与其易也，宁戚。
A very big question. In ritual at large it is a safe rule always to be too sparing rather than too lavish; and in the particular case of mourning-rites, they should be dictated by grief rather than by fear. (礼的基本原则safe rule:在物质上要节俭，在精神上如情感上要真诚得体。)
3.4 君子不是不争，而是礼貌而争：君子无所争，必也射乎？揖让而升下，而饮，其争也君子。
Gentlemen never compete. You will say that in archery they do so. But even then they bow and make way for one another when they are going up to the archery-ground, when they are coming down and at the subsequent drinking-bout. Thus even when competing, they still remain gentlemen. (所谓风度，所谓器量，，所谓君子。)
3.5 巧笑倩兮，美目盼兮，素以为绚兮。--绘事后素。
Oh the sweet smile dimpling. The lovely eyes so black and white! Plain silk that you would take for colored stuff.—The painting comes after the plain groundwork. (台上一分钟，台下十年功。)
3.6 祭如在，祭神如神在。子曰：“吾不祭与，如不祭。”
The word “sacrifice” is like the word “present”; one should sacrifice to a spirit as though that spirit was present, the Master said, if I am not present at the sacrifice, it is as though there were no sacrifice. (真心实意的祭祀需要的是庄重。)
3.7 孔子喜欢周朝的文化氛围：周监于二代（夏商），郁郁乎文哉！吾从周。
Chou could survey the two preceding dynasties. How great a wealth of culture! And we follow upon Chou. （文化的伟大代表朝代的伟大。）
3.8. 上下属关系如何处理：君使臣以礼，臣事君以忠。
A ruler employing his ministers should be guided solely by the prescriptions of ritual. Ministers in serving their ruler, solely by devotion to his cause. (“君礼臣忠”都是目前所缺少的，上对下倨傲猜疑，下对上阴违懈怠，可悲。)
3.9 《关雎》，乐而不淫，哀而不伤。
The Ospreys! Pleasure no carried to the point of debauch; grief not carried to the point of self-injury. （欢乐和悲哀都应该有一个尺度，荒淫无度无异于自残。）
3.10成事不说，遂事不谏，既往不咎。
What is over and done with, one does not discuss. What has already taken its course, one does not criticize; what already belongs to the past, one does not censure. (讨论什么？批评什么？责备什么？这些都要看事情进展的情况。)
3.11 子谓《韶》，“尽善也，又尽美也。”谓《武》“尽美矣，未尽善也。”
The master spoke of the Succession Dance as being perfect beauty and at the same time perfect goodness; but of the War Dance as being perfect beauty, but not perfect goodness. (孔子强调艺术的道德性。)
3.12 领导人的品格：居上不宽，为礼不敬，临丧不哀，吾何以观之哉？
High office filled by men of narrow views, ritual performed without reverence, the forms of mourning observed without grief—these are things I cannot bear to see.
《论语》名句英文选译（4）--《里仁》
4.1 里仁为美。
It is goodness that gives to a neighborhood its beauty. (内在美比外在美更为重要，然而在这个快节奏的社会中，有多少人不是“做表面文章”，以貌取人的事情是比比皆是。
4.2 不仁者，不可以长处约，不可以长处乐。仁者安仁，智者利仁。
Without goodness a man cannot for long endure adversity. Can’t for long enjoy prosperity. （道德不好的人，不能够长期处于拮据的状态，不能长期忍受贫穷的状态，也不可以长期处于宽裕的状态，不能长期忍受繁荣的状态—而不变质。道德高尚的人安处于内在的价值标准，而聪明的人不过是因为仁可以带来好处-才选择仁。）
4.3 苟志于仁矣，无恶也。
He whose heart is in the smallest degree set upon Goodness will dislike no one.
4.4 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。
Wealth and rank are what every man desires; but if they can only be retained to the detriment of the Way he professes, he must relinquish them. Poverty and obscurity are what every man detests; but if they can only be avoided to the detriment of the Way he professes, he must accept them. (君子爱财，取之有道，用之有度。)
4.5 朝闻道，夕死可矣。
In the morning, hear the Way; in the evening, die content!(道在孔子这里指的是什么？应该是心灵的皈依，是精神的归宿，哪一天或者哪一刻得道，哪一天就可以不留恋世间了。)
4.6 士志于道，而耻恶衣恶食者，未足与议也。
A knight whose heart is set upon the Way, but who is ashamed of wearing shabby clothes and eating coarse food, is not worth calling into counsel. (真正的勇士或者文士应该不在乎外在的衣食，而是专心的寻求人生的善道。)
4.7 君子怀德，小人怀土。君子怀刑，小人怀惠。
Where gentlemen set their hearts upon moral force the commoners set theirs upon the soil. Where gentlemen think only of punishment, the commoners think only of exemptions. (君子是孔子追求的道德形象，君子总是相对于小人的，君子的人格境界不同于小人，胸中关注的是道德的净化，做事总是谨小慎微，如履薄冰，担心有所过失。)
4.8 不患无位，患所以立。不患莫己知，求为可知也。
He does not mind not being in office; all the minds about is whether he has qualities that entitle him to office. He does not mind failing to get recognition; he is too busy doing the things that entitle him to recognition. （不在其位不谋其政，这有道理，但是对位从政为官，有时和机务有关。当自己没有碰到“伯乐”的时候，不要患得患失，而应当脚踏实地，进一步充实提高自己，增加自己被任用的资历和品质。对于不被他人所了解的情况，也不要忧虑，应该用行动来证明，相信早晚会被认识。）
4.9 曾子曰：“夫子之道，忠恕而已矣。”
Master Tseng said, our master’s Way is simply this: loyalty, consideration.(孔子的思想很简单：就是“忠”于本分，尽责尽职；就是“恕”于过失，宽容宽恕他人。忠诚和体贴就是孔子夫子自道。
4.10 君子喻于义，小人喻于利。
A gentleman takes as much trouble to discover what is right as lesser men take to discover what will pay. (君子努力寻找道德义理，小人努力追求利益回报。)
4.11 见贤思齐焉，见不贤而内自省也。
In the presence of a good man, think all the time how you may learn to equal him. In the presence of a bad man, turn your gaze within!(从善如流，让追求卓越成为一种习惯，象流水那样自然；见到不好的人，也别忙着求全责备，首先应该反观自我，有则改之，无则加勉。总之，把他人当作一面镜子。)
4.12 父母在，不远游，游必有方。
While father and mother are alive, a good son does not wander far afield; or if he does so, goes only where he has said he was going. （孝敬父母，应当不离开父母太远，即使要出行，也应该让父母知道去处音信。）
4.13 父母之年，不可不知也，一则以喜，一则以惧。
It is always better for a man to know the age of his parents. In the one case such knowledge will be a comfort to him; in the other, it will fill him with a salutary dread. （不知道父母的年寿的人难道少吗？父母的岁数可以让子女感到安慰，也可以让子女感到害怕。）
4.14 以约失之者鲜矣。
Those who err on the side of strictness are few indeed!(严格要求自己，就可以少犯过失。)
4.15 君子欲讷于言而敏于行。
A gentleman covets the reputation of being slow in word but prompt in deed.(语言的巨人，行动的矮子，千万不要做这种人。)
4.16 德不孤，必有邻。
Moral force never dwells in solitude; it will always bring neighbors.(做一个好人，总有人会愿意亲近。但肯定不是好好先生。)