今天学习《论语·学而》
1. 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？”
辜鸿铭译：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 afar 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.”
学acquire knowledge 习 put into practice 君子 a wise and good man 朋 friends of congenial minds
李泽厚评：首章开宗明义，概而言之；“学”者，学为人也。学为人而悦者，因人类之本体所在，认同本体；“悦“也。友朋来而乐，可见此本体乃群居而非个体独存也。”人不知，而不愠。”则虽群却不失个体之尊严、实用与价值也。此三层愈转愈深，乃“仁”说之根本，乐感文化、实用理性之枢纽，作为《论语》首章，不亦宜乎。
2. 有子曰：“其为人也孝弟，而好犯上者，鲜矣；不好犯上者，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。”
辜鸿铭译：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 man who are not disposed to quarrel with those in authority will never be found to disturb the peace and order of the state.”
有子 a disciple of Confucius 孝 a good son 弟 a good citizen 犯 quarrel with 本 what is essential in the foundation of life 仁 a moral life
李泽厚评：孔子通由仁来塑造一个文化心理结构体，也就是在制造中国人的心灵。孔学或儒学半是宗教，半是哲学。因为他虽然没有人格神的上帝，但在塑造、形成、影响中国人的心灵上，与基督教在西方社会并不相上下。孔学的特征在于将仁的根本建立在日常生活即与家庭成员的情感关系上。从所谓的“三年之丧”到孟子和王船山所说的“人禽之别”，首先强调的正是这样一种“家庭”中子女对于父母的感情的自觉培育，以此作为“人性”的本根、秩序的来源和社会的基础；把“家庭价值”置放在人性情感的层次，来作为教育的根本内容。
3. 子曰：“巧言令色，鲜矣仁。”
辜鸿铭译：Confucius remarked, “with plausible speech and fine manners will seldom be found moral character.”
巧言plausible speech 令色 fine manners 仁moral character
李泽厚评：上章从积极方面规定“仁”；这章从消极、否定的方面规定“仁”，即强调“仁”不是某种外在的华丽，指出外在的容色和语言都应该服从于内在心灵的塑造。过分的外在的雕琢和装饰不但无益，而且有害于这种塑造。
4. 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？”
辜鸿铭译：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, wether 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.”
忠 not failed in conscientiousness 信notfailed in sincerity and trustworthiness
李泽厚评：人处在“与他人共在”的“主体间性”之中。要使这“共在”的“主体间性”真有意义、价值和生命，从儒学的角度看，便须先从自己做起。儒学不同于基督教的悔罪，尽管兢兢业业，如临深渊，但中国仍然没有那种与生俱来罪孽深重的原罪观念，较少恐惧性的自我折磨和摧残。相反，以为宇宙的生存、自然的存在、人的生命都是好的，以一种肯定的、积极的情感色调来解述和规范它们，作为最高准则的“主体间性”乃是此岸的人际、人群和人生，亦即不是因为上帝叫你“爱人”因而去爱人，而是“爱人”本身乃是上帝，这里的“三省”亦如是。
5. 子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”
辜鸿铭译：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.”
道 diect 千乘之国a great nation 敬事 be serious in attention to business 信faithful and punctual in his engagements 时at theproper time
李泽厚评：<论语>一书中讲政治极多，大同小异。儒学决不是专谈道德和心性。
6. 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。”
辜鸿铭译：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 employ them in literary pursuits.”
弟子a young man 爱 in sympathy with 仁men of moral character 行有余力 has time
and opportunity to spare after the performance of those duties 学文literary pursuit
李泽厚评：泛爱众，指与本氏族的成员们普遍地友爱相处。
7. 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。”
辜鸿铭译：A disciple of Confucius remarked, “A man who can love worthiness in man as she loves beauty in woman; who in his duties to his parents is ready to do his utmost, and in service of his prince is ready to give up his life; who in intercourse with friends is found trustworthy in what he says, such a man, although men may say of hime that he is an uneducated man, I must consider him to be really an educated man.”
贤贤 love worthniness 未学uneducated
李泽厚评：孔门更讲究的是广义的“学”， 即德行优于知识，行为先于语言。
8. 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。”
辜鸿铭译：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.”
李泽厚评：自己应看到朋友的长处，别人总有优于自己的地方，并非真正不去交结不如自己的朋友，或所交的朋友都超过自己。如是后者，在现实上不可能，在逻辑上作为普遍原则，任何人将不可能有朋友。所以它只是一种劝勉之辞。
9. 曾子曰：“慎终归远，民德归厚矣。”
辜鸿铭译：A disciple of Confucius remarked, “By cultivating respect for the dead, and carrying back to the distant past, the moral feeling of the people will waken and grow in depth.”
慎终 cultivate respect for the dead 追远carry thememory back to the distant past
李泽厚评：丧礼极为重要，是远古先民氏族的共同特征。埋葬死者，是人的族类自觉的开始，亦即人的文化心理的开始。追忆死者的丧葬礼仪，都具有此种情感兼理知的重要功能。
10. 子禽问于子贡曰：“父子之于世邦也，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，其诸异乎人之求之于？”
辜鸿铭译：政the actual state and policy of its government 温良恭俭让gracious, simple, earnest, modest, courteous
Aman once asked a disciple of Confucius, saying, “How was it that whenever theMaster came into a country he was always informed of the atual state and policyof its government? Did he seek for the information or was it given to him?”
“The Master,” replied the disciple, “was gracious, simple, earnest, modest andcourteous; therefore, he could obtain what information he wanted. The Master’sway of obtaining information- well. It was different from other people’s ways.”
11. 子曰：“父在，观其志；父没，观其行；三年无改于父之道，可谓孝矣。”
辜鸿铭译：Confucius remarked, “When a man’s father is living, the son shouldhave regard to what his father would have him do; when the father is dead, towhat his father has done. A son who for three years after his father’s deathdoes not in his own life change his father’s principles, may be said be a goodson.”
李泽厚评：“三年无改于父之道”的真正原因在于保持本氏族生存经验的重要性。
12. 有子曰：“礼之用，和为贵。先王之道，斯为美，小大由之。有所不行，之和而和，不以礼节之，亦不可行也。”
辜鸿铭译：礼 art 和 natural spontaneity 道the rules of art
Adisciple of Confucius remarked, “in the practice of art, what is valuable isnatural spontaneity. According to the rules of art held by the ancient Kings itis this quality in a work of art which constituted its excellence; in great aswell as in small things they were guided by this principle.
“butin the bing natural there is something not permitted. To know that it isnecessary to be natural withrout restraining the impulse to be natural by thestrict principle of art, that is something not permitted.”
李泽厚评：“度”是中国哲学特别是中国辩证法的特点和主要范畴。今日所讲的”分寸感“，也就是美，”增至一分则太长，减之一分则太短。“这是行动中掌握火候的能耐。
13. 有子曰：“信近与义，言可复也。恭近于礼，远耻辱也。因不失其亲，亦可宗也。”
辜鸿铭译：恭earnstness
Adisciple of Confucius remarked, “If you make promises within the bounds of whatis right, you will be able to keep your word. If you confine earnestness withinthe bounds of judgment and good taste, you will keep out of discomfort andinsult. If you make friends of those with whom you ought to, you will be ableto depend upon them.”
14. 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。”
辜鸿铭译：求饱indulge his appetite 求安too solitious
of comfort 好学of real culture
Confuciusremarked, “A wise and good man, in matters of food, should never seek toindulge his appetite; in lodging, he should not be too solitious of comfort. Heshould be diligent in business and careful in speech. He should seek forcompany of men of virtue and learning, in order to profit by their lessons andexample. In this way he may become a man of real culture.”
李泽厚评：吃饭是为了活，或却不是为了吃饭。吃好饭，居处安逸，并非君子活着的目的。在儒学看来，人生是艰难的而无可休息的。这就是”尽伦“或”尽人事“。
15. 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。”
辜鸿铭译：谄servile 骄proud
Adisciple of Confucius said to him, “To be poor and yet not to be servile; to berich and yet not to be proud, what do you say to that?”
“Itis good,” replied Confucius, “but better still it is to be poor and yetcontented; to be rich and yet know how to be courteous.”
“I understand,” answered the disciple. “we must cut, we must file, 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 seeyou understand how to apply the moral.”
李泽厚评：此非以贫为乐，乃虽贫仍乐也。
16. 子曰：“不患人之不己知，患不知人也。”
辜鸿铭译：Confucius remarked, “One should not be concerned not to beunderstood of men; one should be oncerned not to understand men.”
李泽厚评：“人患人不己知“的要义仍在把握个体的价值与尊严，即走自己的路，为自己所当为，做自己所当做，”惠誉无动于中，荣辱在所不计“，自身是在存在于自我认识中而不在”人知“也。
