作者："(苏格兰)理雅各 译"
出版社：辽宁人民出版社
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论语试读：
More classics to be soon published are:
Essays of Michel de Montaigne Volume 2
The Complete Works of William Shakespeare by William Shakespeare
Don Quixote by Miguel de Cervantes Volume 2
The History Of The Decline And Fall Of The Roman Empire Volume 2 by Edward Gibbon
The History of Herodotus — Volume 2 by Herodotus
On War — Volume 2 by Carl von Clausewitz
The World as Will and Idea (Vol. 3 of 3) by Arthur Schopenhauer
Memoirs of Napoleon Bonaparte Volume 2 — Complete by Louis de Bourrienne
Jesus the Christ by James E. Talmage
And many more…
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The Works of Edgar Allan Poe Vol.I by Edgar Allan Poe 30.00
Common Sense by Thomas Paine 20.00
The Brothers Karamazov by Fyodor Dostoyevsky 58.00
Confucian Analects translated by James Legge 38.00
The History of the Decline and Fall of the Roman Empire
Vol. I by Edward Gibbon 28.00
Essays of Mongtaine Complete Vol. I
by Michel de Montaigne 45.00
Memoirs of Napoleon Bonaparte — Complete Vol. I
by Louis de Bourrienne 46.00
Paradise Lost by John Milton 16.00
Don Quixote by Miguel de Cervantes 35.00
The History of Herodotus – Vol. I by Herodotus 26.00
Jean-Christophe by Romain Rolland (Volume III) 30.00
The Moon and the Sixpence by W. Somerset Maugham 16.00
On War by Carl von Clausewitz 20.00
All's Well That Ends Well by William Shakespeare 30.00
The World as Will and Idea by Arthur Schopenhauer
(Volume II) 28.00
Is This Book for You?力压百家，一枝独秀——“最经典英语文库”第六辑之《论语》导读
姜楠战争从来不正义。
但是若把时间往前推两千五百年，我们这些后世子孙却着实要感谢那个混战的时代。
战争总是伴随一种很奇怪的现象——一边冷漠地杀戮，一边感性地思考。波斯百年战争启发了古希腊哲学家赫拉克利特，以及“悲剧之父”剧作家埃斯库罗斯，而诸侯割据的中原乱世，则孕育了“百家争鸣”的奇观，诞生了一位名耀古今的思想者。
孔子（前551―前479），名丘，字仲尼，春秋时期鲁国陬邑（今山东曲阜）人。
孔子的地位和影响，实在不消细说。令人称奇的是，这样一位名耀古今、彪炳史册的老祖宗，本人一生却著作寥寥，也没有系统地著书立说。好在弟子勤劳，后世整理总结者甚多，虽然免不了曲解祖师爷的本意，倒也把儒家扶为正统，力压百家，一枝独秀，根正苗红地绵延千年，甚至红到了万里霜天外的大西洋东岸。经过几代来华探险者与传教士的介绍，孔子在欧洲大陆的知名度水涨船高。18世纪法国启蒙思想家，如伏尔泰、霍尔巴赫、狄德罗、魁奈，都力推孔子思想，伏尔泰甚至在房间悬挂孔子画像。法国的近邻——德国，也十分推崇孔子思想，哲学家和科学家莱布尼茨和沃尔夫都曾深入研习过孔子和儒家的思想。1687年，莱布尼茨41岁，即阅读了由比利时传教士柏应理编写的《中国的哲学家孔子》一书，并进一步与身在中国的传教士互通书信，拜访回到欧洲的传教士。
欧洲对孔子学说的需求如此旺盛，当世终于有人尽心竭智笔译《论语》。
理雅各（James Legge，1815—1897），英国著名汉学家，伦敦布道会传教士，1842年担任香港英华书院校长，是第一个系统研究并翻译中国古代典籍的人。从1861年到1886年的25年间，在友人王韬、助译黄胜的协助下翻译了《四书》《五经》《诗经》《道德经》《离骚》等中国主要典籍28卷。晚年在牛津大学执教，将全部精力都投入到中国古代典籍的英译上，虽久病缠身，仍日日连续工作十几小时，笔耕不辍。
理雅各译著等身，《论语》并不是其中最为出色的一部，但若要学会理解并试着欣赏由浸淫中华文化几十年的英国学者所英译的中国古代典籍，语录体散文不失为一个好的开始。在翻译领域，虽然译者大多规避“不可译性”这一令译者倍感无力的问题，却也不得不承认，中国古代典籍的英译从来都是“画虎画皮难画骨”。一种语言，具备独特的逻辑和魅力，绵延数千年尚能不断发展丰富，本是奇迹，对于世界语言发展亦是件幸事，然而，在翻译领域，译者首先要做的就是打破原语的“桎梏”，凭借自己的理解重新编码。一种语言越是独特，源语和目的语的差异越大，这种“桎梏”就越深，原文在翻译过程中迷失的真味就越多。失去母语逻辑和魅力支撑的原意，免不了零落的厄运。这也是为何一些外国学者认为中国人打比方太过牵强，联系不强的原因之一。如此，母语是英语的中国通所翻译的中国古代典籍，其价值在某种意义上甚至大过原著本身；而二者的结合更远非一加一等于二那般简单堆砌，读罢直教人瞥见天外天，悔自家无见识。
除了译文，理雅各还编写了注释，或解词释义，或介绍典故，或说明出处，读来有趣，能解子曰古译的厚重出离之苦。但囿于时代与背景，理雅各的注释亦有不尽不实之处。这也提醒我们，圣人也罢，名宿也好，著作不等于标准，可观可赏，可歌可叹，但是，没有经过时间检验的东西，不足以奉为圭臬。
翻译亦是如此。翻译是没有标准答案的，再好的译文都只是一家之言，不足为凭，理雅各也不例外。但理雅各的可贵之处在于，英译《论语》的学者众多，理雅各虽然只是其中之一，却是最早的一位，个中艰辛实难想象，所以他的译文也最有代表性，显示了第一位投笔译百家的地道英国人的思维和古体英语的味道。后者尤为可贵。汉语不同于英语这种表音文字，汉字的表意象形性与单音节结构能很好地保留并延续意义，使得后世人即便不知其音，也能看懂其意。随着众多古文明淹没在历史长河中，汉语成为唯一一种从古沿用至今的文字，也成为唯一一种在向外国翻译古代书籍时找不到对应文体的“活”语言。若用现代外语来翻译中国古代典籍，免不了“大伤筋骨”。在语言结构和文体的对应方面，理雅各是下了苦功的，所以他本人虽是土生土长的英国人，他的译文却更能为中国读者接受，朗朗上口，古朴自然，流动着不需文饰的雅致，既不会让人感觉译得用力过猛，也不会令人觉得功力不足。
从古到今，《论语》都是中国学子的启蒙教材。先人总是一知半解摇头晃脑背那平上去入，今人何幸，能读百年译文，解千年《论语》，交相辉映，方不负古时儒生“半部论语治天下”的自矜自夸。这一切，实应感佩在战乱流离中仍时刻钻研古籍，生命不息翻译不止的“古籍英译第一人”理雅各。如果说第一个吃螃蟹的人称得上勇敢，那这勇气的来源也只是生存的需要，而理雅各克服万难首译诸子百家的毅力与决心又是从何而来？
只怕吾辈凡人终不得解。
James Legge (translator of the book)
James Legge (1815 - 1897) was a Scottish sinologist, missionary, and scholar, best known as an early and prolific translator of Classical Chinese texts into English. Convinced of the need for missionaries to be able to comprehend the ideas and culture of the Chinese, he began in 1841 a translation in many volumes of the Chinese classics, a monumental task that he completed a few years before his death.
General Preface
Millions of Chinese are learning English to acquire knowledge and skills for communication in a world where English has become the primary language for international discourse. Yet not many learners have come to realize that the command of the English language also enables them to have an easy access to the world literary classics such as Shakespeare's plays, Shelley's poems, mark Twain's novels and Nietzsche's works which are an important part of liberal-arts education. The most important goals of universities are not vocational, that is, not merely the giving of knowledge and the training of skills.
In a broad sense, education aims at broadening young people's mental horizon, cultivating virtues and shaping their character. Lincoln, Mao Zedong and many other great leaders and personages of distinction declared how they drew immense inspiration and strength from literary works. As a matter of fact, many of them had aspired to become writers in their young age. Alexander the Great (356-323 B.C.) is said to take along with him two things, waking or sleeping: a book and a dagger, and the book is Iliad, a literary classic, by Homer. He would put these two much treasured things under his pillow when he went to bed.
Today, we face an unprecedented complex and changing world. To cope with this rapid changing world requires not only communication skills, but also adequate knowledge of cultures other than our own home culture. Among the most important developments in present-day global culture is the ever increasing cultural exchanges and understanding between different nations and peoples. And one of the best ways to know foreign cultures is to read their literary works, particularly their literary classics, the soul of a country's culture. They also give you the best language and the feeling of sublimity.
Liaoning People's Publishing House is to be congratulated for its foresight and courage in making a new series of world literary classics available to the reading public. It is hoped that people with an adequate command of the English language will read them, like them and keep them as their lifetime companions.
I am convinced that the series will make an important contribution to the literary education of the young people in China. At a time when the whole country is emphasizing "spiritual civilization", it is certainly a very timely venture to put out the series of literary classics for literary and cultural education.Zhang ZhongzaiProfessorBeijing Foreign Studies UniversityJuly, 2013 Beijing
总序
经典名著的语言无疑是最凝练、最优美、最有审美价值的。雪莱的那句“如冬已来临，春天还会远吗？”让多少陷于绝望的人重新燃起希望之火，鼓起勇气，迎接严冬过后的春天。徐志摩一句“悄悄的我走了，正如我悄悄的来；我挥一挥衣袖，不带走一片云彩”又让多少人陶醉。尼采的那句“上帝死了”，又给多少人以振聋发聩的启迪作用。
读经典名著，尤其阅读原汁原味作品，可以怡情养性，增长知识，加添才干，丰富情感，开阔视野。所谓“经典”，其实就是作者所属的那个民族的文化积淀，是那个民族的灵魂缩影。英国戏剧泰斗莎士比亚的《哈姆雷特》和《麦克白》等、“意大利语言之父”的但丁的《神曲》之《地狱篇》《炼狱篇》及《天堂篇》、爱尔兰世界一流作家詹姆斯·乔伊斯的《尤利西斯》及《一个艺术家的肖像》等、美国风趣而笔法超一流的著名小说家马克·吐温的《哈克历险记》以及《汤姆索亚历险记》等，德国著名哲学家尼采的《查拉图斯特拉如是说》及《快乐的科学》等等，都为塑造自己民族的文化积淀，做出了永恒的贡献，也同时向世界展示了他们所属的民族的优美剪影。
很多著名领袖如林肯、毛泽东等伟大人物，也都曾从经典名著中汲取力量，甚至获得治国理念。耶鲁大学教授查尔斯·希尔曾在题为《经典与治国理念》的文章，阐述了读书与治国之间的绝妙关系。他这样写道：“在几乎所有经典名著中，都可以找到让人叹为观止、深藏其中的治国艺术原则。”
经典名著，不仅仅有治国理念，更具提升读者审美情趣的功能。世界上不同时代、不同地域的优秀经典作品，都存在一个共同属性：歌颂赞美人间的真善美，揭露抨击世间的假恶丑。
读欧美自但丁以来的经典名著，你会看到，西方无论是在漫长的黑暗时期，抑或进入现代进程时期，总有经典作品问世，对世间的负面，进行冷峻的批判。与此同时，也有更多的大家作品问世，热情讴歌人间的真诚与善良，使读者不由自主地沉浸于经典作品的审美情感之中。
英语经典名著，显然是除了汉语经典名著以外，人类整个进程中至关重要的文化遗产的一部分。从历史上看，英语是全世界经典阅读作品中，使用得最广泛的国际性语言。这一事实，没有产生根本性变化。本世纪相当长一段时间，这一事实也似乎不会发生任何变化。而要更深入地了解并切身感受英语经典名著的风采，阅读原汁原味的英语经典作品的过程，显然是必不可少的。
辽宁人民出版社及时并隆重推出“最经典英语文库”系列丛书，是具有远见与卓识的出版行为。我相信，这套既可供阅读，同时也具收藏价值的英语原版经典作品系列丛书，在帮助人们了解什么才是经典作品的同时，也一定会成为广大英语爱好者、大中学生以及学生家长们挚爱的“最经典英语文库”。北京外国语大学英语学院北外公共外交研究中心欧美文学研究中心主任全国英国文学学会名誉会长张中载 教授2013年7月于北京
BOOK I. HEŎ URH
CHAPTER 1
1. The Master said, "Is it not pleasant to learn with a constant perseverance and application?"
2. "Is it not pleasant to have friends coming from distant quarters?"
3. "Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"
TITLE OF THE WORK—论语, 'Discourses and Dialogues;' that is, the discourses or discussions of Confucius with his disciples and others on various topics, and his replies to their inquiries. Many chapters, however, and one whole book, are the sayings, not of the sage himself, but of some of his disciples. The characters may also be rendered 'Digested Conversations,' and this appears to be the more ancient signification attached to them, the account being, that, after the death of Confucius, his disciples collected together and compared the memoranda of his conversations which they had severally preserved, digesting them into the twenty books which compose the work. Hence the title—论语, 'Discussed Sayings,' or 'Digested Conversations.' See论语注疏解经序. I have styled the work 'Confucian Analects,' as being more descriptive of its character than any other name I could think of.
HEADING OF THIS BOOK—学而第一. The two first characters in the book, after the introductory—'The Master said,' are adopted as its heading. This is similar to the custom of the Jews, who name man books in the Bible from the first word in them. 第一, 'The first'; that is, of the twenty books we find a unity or analogy of subjects, which evidently guided the compilers in grouping the chapters together. Others seem devoid of any such principle of combination. The sixteen chapters of this book are occupied, it is said, with the fundamental subjects which ought to engage the attention of the learner, and the great matters of human practice. The word学, 'learn', rightly occupies the forefront in the studies of a nation, of which its educational system has so long been the distinction and glory.
1. THE WHOLE WORK AND ACHIEVEMENT OF THE LEARNER, FIRST PERFECTING HIS KNOWLEDGE, THEN ATTRACTING BY HIS FAME LIKE-MINDED INDIVIDUALS, AND FINALLY COMPLETE IN HIMSELF. 1. 子, at the commencement, indicates Confucius. 子, 'a son', is also the common designation of males,—especially of virtuous men. We find it, in conversations, used in the same way as our 'Sir'. When it follows the surname, it is equivalent to our 'Mr.' or may be rendered 'the philosopher', 'the scholar', 'the officer', etc. Often, however, it is better to leave it untranslated. When it precedes the surname, it indicates that the person spoken of was the master of the writer, as 子沈子, 'my master, the philosopher 沈'. Standing single and alone, as in the text, it denotes Confucius, the philosopher, or, rather, the master. If we render the term by Confucius, as all preceding translators have done, we miss the indication which it gives of the handiwork of his disciples, and the reverence which it bespeaks for him. 学, in the old commentators, is explained by 诵, 'to read chantingly', 'to discuss'. Choo He interprets it by 效, 'to imitate', and makes its results to be 明善而复初, 'the understanding of all excellence, and the bringing back original goodness'. Subsequent scholars profess, for the most part, great admiration of this explanation. It is an illustration, to my mind, of the way in which Choo He and his followers are continually being wise about what is written in the classical books. 习 is the rapid and frequent motion of the wings of a bird in flying, used for 'to repeat', 'to practice'. 之is the obj. of the third pers. Pronoun, and its antecedent is to be found in the pregnant meaning of 学. 不亦 is explained by岂不, 'is it not?' See 四书补注备旨. To bring out the force of 'also' in 亦, some say thus:—'The occasions for pleasure are many, is this no also thone?' 说, read yuĕ, as always when it has the 4 tone marked, stands for 悦. What is learned becomes by practice and application one's own, and hence arises complacent pleasures in the mastering mind. 悦 as distinguished from 乐, lŏh, in the next par., is the internal, individual feeling of pleasure, and the other, its external manifestation, implying also companionship. 2. 朋, properly, 'fellow-students'; but, generally, individuals of the same class and character, like-minded. 3. 君子 I translate here—'a man of complete virtue'. Literally, it is—'a princely man'. See on 子, above. It is a technical term in Chinese moral writers, for which there is no exact correspondency in English, and which cannot be rendered always in the same way. See Morrison's Dictionary, char.子. Its opposite is 小人, 'a small, mean man'. 人不知, 'Men do not know him,' but anciently some explained—'men do not know', that is, are stupid under his teaching. The interpretation in the text is doubtless the correct one.
CHAPTER 2
1. The philosopher Yew said, "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion.
2. "The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up.
2. FILIAL PIETY AND FRATERNAL SUBMISSION ARE THE FOUNDATION OF ALL VIRTUOUS PRACTICE. 1. Yew, named 若, and styled 子有, and 子若, a native of 鲁, was famed among the other disciples of Confucius for his strong memory, and love for the doctrines o antiquity. In personal appearance he resembled the sage. See Mencius, III. Pt.II.iv.13. 有子 is 'Yew, the philosopher', and he and Tsan̆g Ts'an (or sin) are the only two of Confucius' disciples who are mentioned in this style in the Lun Yu. This has led to an opinion on the part of some, that the work was compiled by their disciples. This may not be sufficiently supported, but I have not found the peculiarity pointed out satisfactorily explained. The tablet of Yew's spirit is now in the same apartment of the sage's temples as that of the sage himself, thoccupying the 6 place in the eastern range of 'the wise ones'. To this position it was promoted in the 3d year of K'een-lung of the present dynasty. A degree of activity enters into the meaning of 为 in 为人,='playing the man', 'as men, showing themselves filial',&c. 弟, here=悌, 'to be submissive as a younger brother', is in the low 3d tone. With its proper signification, it was anciently in the 2d tone. 而='and yet', different from its simple conjunctive use='and', in the prep. ch. 好, a verb, 'to love', in the up.3d tone, different from the same char. in the 2d tone, an adj.,='good'. 鲜, up. 2d tone,='few'. On the idiom—未之有, see Premare's gram.p.156. 2. 君子 has a less intense signification here than in the last chap. I translate—'The superior man' for want of a better term. 本, 'the root', 'what is radical', is here said of filial and fraternal duties, and 道, 'ways' or 'courses' of all that is intended by 为 (= 行) 仁, below. The particles 也者 resume the discourse about 孝弟, and introduce some further description of them. See Prem., p.158. 与, in the lowest first tone, is half interrogative, an answer in the affirmative being implied. 仁is explained here as 'the principle of love', 'the virtue of the heart'. Mencius says—仁也者人也, '仁is a man', in accordance with which, Julien translates it by humanitas. Benevolence often comes near it, but, as has been said before of 君子, we cannot give a uniform rendering of this term.
Filial piety and fraternal submission!-are they not the root of all benevolent actions?"
CHAPTER 3
The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."
CHAPTER 4
The philosopher Tsan̆g said, "I daily examine myself on three points:—whether, in transacting business for others, I may have been not faithful;—whether, in intercourse with friends, I may have been not sincere;-whether I may have not mastered and practiced the instructions of my teacher."
3. FAIR APPEARANCE ARE SUSPICIOUS.巧言令色,—see Shoo-king, II.ⅲ.2. 巧, 'skill in workmanship'; then, 'skill', 'cleverness', generally, and sometimes with a bad meaning, as here,='artful', 'hypocritical'. 令 'a law', 'an order', also 'good', and here like 巧, with a bad meaning,='pretending to be good'. 色, 'the manifestation of the feelings in the colour of the countenance', is here used for the appearance generally.
4. HOW THE PHILOSOPHER TSANG DAILY EXAMINED HIMSELF, TO GUARD AGAINST HIS BEING GUILTY OF ANY IMPOSITION. Tsan̆g, whose name was 参, (Ts'an, now commonly read Sin) and his designation 子舆, was one of the principal disciples thof Confucius. A follower of the sage from his 16 year, though inferior in natural ability to some others, by his filial piety and other moral qualities, he entirely won the Master's esteem, and by persevering attention mastered his doctrines. Confucius employed him in the composition of the 孝经, or 'Classic of Filial Piety'. The authorship of the 大学, 'The Great Learning', is also ascribed to him, though incorrectly, as we shall see. Ten books, moreover, of his composition are preserved in the Le-ke. His spirit tablet among the sage's four assessors, occupying the first place on the west, has precedence of that of Mencius. 省, read sing, 'to examine'. 三省 is naturally understood of 'three times', but the context and consent of commentators make us assent to the interpretation—'on three points'. 身, 'the body', 'one's personality'; 吾身=myself. 为 is in low 8d tone,= 'for'. So, frequently, below. 忠 from 中, 'middle', 'the centre', and 心, 'the heart', =loyalty, faithfulness, action with and from the heart. 朋, see ch.1. 友, 'two hand joined', denoting union. 朋友, 'friends'. 传不习 is very enigmatical. The translation follows Choo He. 何安 explained quite differently:—'whether I have given instruction in what I had not studied and practiced?' It does seem more correct to take 传 actively, 'to give instruction', rather than passively, 'to receive instruction'. See 四书改错, XV.17.
CHAPTER 5
The Master said, "To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons."
CHAPTER 6
The Master said, "A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies."
CHAPTER 7
Tsze-hea said, "If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost
5. FOUNDAMENTAL PRINCIPLES FOR THE GOVERNMENT OF A LARGE STATE. 道 is used for 导, 'to rule', 'to lead', and is marked in the 3d tone, to distinguish it from 道, the noun, which was anciently read with the 2d tone. It is different from 治, which refers to the actual business of government, while 导 is the duty and purpose thereof, apprehended by the prince. The standpoint of the principles is the prince's mind. 乘, in low 3d tone, 'a chariot', different from its stmeaning in the 1 tone, 'to ride'. A country of 1000 chariots is one of the largest flefs of the empire, which could bring such an armament into the field. The last principle, —使民以时, means that the people should not be called from their husbandry at improper seasons, to do service on military expeditions and public works.
6. RULES FOR THE TRAINING OF THE YOUNG:—DUTY FIRST AND THEN ACCOMPLISHMENTS.弟子, 'young brothers and sons', taken together, =youths, a youth. The 2d 弟 is for 悌, as in ch.2. 入出, 'coming in, going out',=at home, abroad. 泛is explained by Choo He by 广, 'wide', 'widely'; its proper meaning is 'the rush or overflow of water'. 力, 'strength', here embracing the idea of leisure. 学文 not literary studies merely, but all the accomplishments of a gentleman also:—ceremonies, music, archery, horsemanship, writing, and numbers.
7. TSZE-HEA'S VIEWS OF THE SUBSTANCE OF LEARNING. Tsze-hea was the designation of 卜商, another of the sage's thdistinguished disciples, and now place 5 in the eastern range of 'the wise ones'. He was greatly famed for his learning, and his views on the She-king and the Ch'un Ts'ew are said to be preserved in the comm. of 毛, and of 公羊高 and 谷梁赤. He kept himself blind on the death of his son, but lived to a great age, and was much esteemed by the people and princes of the time. With regard to the scope of this chapter, there is some truth in what the comm. Woo, 吴, says,—that Tsze-hea's words may be wrested to depreciate learning, while those of the Master in the prec. ch. hit exactly the due medium. The 2d 贤 is a concrete noun. Written in full, 贤, it is composed of the characters for a minister, loyal, and a precious shell. It conveys the ideas of talents
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