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1、大学英译赏析The Appreciation of the English Translation of Da Xue背景介绍 Background Information大学大学原为原为礼记礼记中的一篇，相传为中的一篇，相传为曾参曾参（前（前505前前432）所撰，为唐人韩愈、李翱所极力推崇。宋代程颐程颢兄弟对其进所撰，为唐人韩愈、李翱所极力推崇。宋代程颐程颢兄弟对其进行了系统地整理和深入研究，使其初具独立成经的地位行了系统地整理和深入研究，使其初具独立成经的地位。程颐：程颐：“大学大学，孔氏之遗书，而初学入德之门也。于今可见，孔氏之遗书，而初学入德之门也。于今可见古人为学次第者，独赖此篇之
2、存，而古人为学次第者，独赖此篇之存，而论论、孟孟次之。学者次之。学者由是而学焉，则庶乎其不差矣。由是而学焉，则庶乎其不差矣。”The Great Learning is a Book transmitted by the Confucian School, and forms the gate by which first learners enter into virtue. That we can now perceive the order in which the ancients pursued their learning is solely owing to the preser
3、vation of this work, the Analects and Mencius coming after it. Learners must commence their course with this, and then it may be hoped they will be kept from error.朱熹又祖述二程之说，将朱熹又祖述二程之说，将大学大学从从礼记礼记中分离出来，重加中分离出来，重加编排补正，撰写提要，详加注解，定名编排补正，撰写提要，详加注解，定名大学章句大学章句，使其最终，使其最终独立成书。不但成书，而且位居独立成书。不但成书，而且位居“经经”列，与列
4、，与论语论语、孟子孟子、中庸中庸并称为并称为“四书四书”。曾子其人论语之记载子曰：“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。”（论语.里仁）The Master said, “Shen, my doctrine is that of an all-pervading unity.” The disciple Zeng replied, “Yes.” The Master went out, and the other disciples asked, saying, “What do his words mean?” Zeng said
5、, “The doctrine of our master is to be true to the principles of our nature and the benevolent exercise of them to others, this and nothing more.”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？”（论语.学而）The philosopher Zeng said, I daily examine myself on three points: whether, in transacting business for others,
6、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.“曾子其人论语之记载曾子曰：“可以托六尺之孤，可以寄百里之命，临大节而不可夺也。君子人与？君子人也。”The philosopher Zeng said, “Suppose that there is an individual who can be
7、entrusted with the charge of a young orphan prince, and can be commissioned with authority over a state of a hundred li, and whom no emergency however great can drive from his principles - is such a man a superior man? He is a superior man indeed.”曾子曰：“鸟之将死，其鸣也哀；人之将死，其言也善。”Zeng said, “When a bird is
8、 about to die, its notes are mournful; when a man is about to die, his words are good.”曾子曰：“君子以文会友，以友辅仁。”The philosopher Zeng said, The superior man on grounds of culture meets with his friends, and by friendship helps his virtue.大学内容概述The Basic Content of Da Xue大学为儒家之政治理论，以德治为主旨。其主要内容可分“一经十传”。朱熹大学章
9、句：“经一章，盖孔子之言，而曾子述之。凡二百五字。其传十章，则曾子之意而门人记之也。凡千五百四十六字。”“经一章”总说分述，承转启合，文约义丰，措辞优美。首段明大学之“三纲三纲”：明明德，亲民，止于至善；而后阐述进学之“六六阶阶”：知、定、静、安、虑、得；之后一段，承上启下，本末、终始、先后均有所指；再后循环往复，一再强调大学之“八目八目”：格物、致知、诚意、正心、修身、齐家、治国、平天下；最后一段再次强调“八目”之本修身的重要。“传十章”是对经的阐发。大学大学题解题解1.大学大学 = great science ？Robert Morrision（马礼逊）, 1812，Horae Sinic
10、ae: Translations from the Popular Literature of the Chinese（中国通俗文学译文集）“The great science Ta-hio contains three things: a clear illustration of resplendent virtue; of the renovation of a people; and how to proceed to the utmost bounds of goodness.”大学大学 = Learning Proper for Men ？Joshua Marshman & Joh
11、n C. Marshman (马士曼父子），1814，Elements of Chinese Grammar（中国言法）3. 3. 大学大学 = Superior learning ？David Collie（高大卫），1828，The Chinese Classical Work Commonly Called The Four Books（四书）“Superior learning consists in clearly illustrating brilliant virtue, renovating the people, and resting only in the summit
12、of excellence.”4.4.大学大学 = great learning ? great learning ? James LeggeJames Legge（理雅各），（理雅各），18611861，Chinese ClassicsChinese Classics“What the great learning teaches, is-to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence.”5.大学大学 = higher education ? 林语堂
13、，1938，The Wisdom of Confucius（孔子的智慧）“The principles of the higher education consist in preserving mans clear character, in giving new life to the people, and in dwelling (or resting) in perfection, or the ultimate good. ”6. 大学大学 = The Highest Order of CultivationAndrew Plaks（浦安迪），2003， Ta Hsueh and
14、Chung Yung: The Highest Order of Cultivation and On the Practice of the Mean“The Way of self-cultivation, at its highest level, is a three-fold path: It lies in causing the light of ones inner moral force to shine forth, in bringing the people to a state of renewal, and in coming to rest in the full
15、est attainment of the good.”Psalm 94:1: “O LORD, the God who avenges, O God who avenges, shine forth.”(耶和华啊，你是伸冤的神；伸冤的神啊，求你发出光来！)“小学”VS.“大学”礼记学记：“古之教者，家有塾，党有庠，术有序，国有学。比年入学，中年考校。一年视离经辨志，三年视敬业乐群，五年视博习亲师，七年视论学取友，谓之小成。九年知类通达，强立而不反，谓之大成。夫然后足以化民易俗，近者说服而远者怀之，此大学之道也。”朱熹大学章句序：“人生八岁，则自王公以下，至于庶人之子弟，皆入小学，而教之以洒扫
16、、应对、进退之节，礼乐、射御、书数之文；及其十有五年，则自天子之元子、众子，以至公、卿、大夫、元士之适子，与凡民之俊秀，皆入大学，而教之以穷理、正心、修己、治人之道。”“大学”注疏汉郑玄：“名曰大学者，以其记博学可以为政也。此大学之篇，论学成之事，能治其国，章明其德于天下，却本明德所由，先从诚意为始。”It recorded tat extensive learning, which was available for the administration of government. 隋唐 孔颖达：“大学，至道矣。”The highest principles宋 朱熹：“大学者，大人之学也。
17、”The learning of adults (superiors)三纲大学之道，在明明德，在亲民，在止于至善。大学之道，在明明德，在亲民，在止于至善。明明德彰明天赋灵明的德行 to illustrate the virtuous nature which man derives from Heaven亲民 vs. 新民(1)亲近民众 ，“仁者爱人” to love the people(2)革旧维新，使民众日新又新，进步不已 to renovate the people止于至善“明明德、亲民，皆当至于至善之地而不迁。盖必其有以尽夫天理之极，而无一毫人欲之私也。” resting in co
18、nduct which is perfect good“The Way of self-cultivation, at its highest level, is a three-fold path: It lies in causing the light of ones inner moral force to shine forth, in bringing the people to a state of renewal, and in coming to rest in the fullest attainment of the good.”大学认为，人生来就具有高尚的德操，即“明德
19、”，亦即“人之初，性本善”也。入世以后，“明德”逐步为尘欲所泯，故需接受“大学之道”的教育，使之重新发见其“明德”，力行“仁者爱人”之思想，达到尽善尽美的精神境界。翻译的形式与意义的传达六阶: 知、定、静、安、虑、得知止而后有定，定而后能静，静而后能安，安而知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。后能虑，虑而后能得。Only when one comes to understand this point of rest can one reach a state of unwavering stability. Having reached this unwavering
20、 state, one can then enjoy an unruffled quietude; having attained this state of quietude, one can then achieve an inner calm; once one has achieved this inner calm, one is then in a position to exercise ones capacity to deliberate clearly. And it is the capacity of deliberation that provide the basi
21、s for all moral attainment. 物有本末，事有物有本末，事有终始，知所先后，始，知所先后，则近道矣近道矣。Just as all existing things have, by definition, both a fundamental core and peripheral aspects their “roots” and “branches” so too, all human affairs have their endings as well as their beginnings. To grasp fully the grounds for the p
22、roper sequential ordering of things, from first to last, is a precondition for coming closer to the Way.本 vs. 末终 vs. 始先 vs. 后道八目格物穷究事物之理 to examine exhaustively the principles of things and afairs 致知推极吾之知识 to carry out knowledge to its utmost extent诚意心之所发，本于诚而无自欺 to be faithful to what the heart sen
23、ds forth 正心端正一身所主的心 to rectify the heart, which is the lord of the body孟子告子上：“心之官则思，思则得之，不思则不得也。” 修身 to cultivate ones character齐家 to regulate ones family治国 to bring order to a state 平天下 to bring peace to the world八目古之欲古之欲明明明德于天下者，先明德于天下者，先治治其国；欲治其国者，先其国；欲治其国者，先齐齐其家；欲其家；欲齐其家者，先齐其家者，先修修其身；欲修其身者，先其身；欲
24、修其身者，先正正其心；欲正其心者，先其心；欲正其心者，先诚诚其意；欲诚其意者，先其意；欲诚其意者，先致致其知；致知在格物。其知；致知在格物。Those men of old who wished to cause the light of their inner moral force to shine forth before the entire world had first to establish orderly rule in their kingdoms. Wishing to establish orderly rule in their kingdoms, they had
25、first to put their royal houses into proper balance; wishing to put their families into proper balance, they had first to cultivate their own moral character as individuals; wishing to cultivate their own character as individuals, they had first to set straight the seat of their emotive and cognitiv
26、e faculties; wishing to set these faculties straight, they had first to achieve a state of integral wholeness in the inner depths of their consciousness; wishing to achieve a state of wholeness in their innermost consciousness, they had first to expand to the utmost their range of comprehension. And the key to this desire to maximize their range of comprehension lay in extending to all things in the objective world the correct conceptual grid.
