论语英译对比学习[第二期]

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【英译1】Yu-tzu 1 said: “A dutiful son and brother is seldom fond of thwarting those over him: a man unwilling to thwart those over him is never given to crime. A gentleman nurses the roots: when the root has taken, the truth will grow; and what are the roots of love, but the duty of son and of brother?”
【英译2】The philosopher Yu 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.
"The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission,-are they not the root of all benevolent actions?"
【英译3】Yu Tzu said,"It is seldom that a man of filial piety and brotherly love would be inclined to offend those above.There has not been a man inclined to cause disorder without the inclination to offend those above.The gentleman nourishes the roots.With the roots established,the way grows.Are filial piety and brotherly love not the roots of benevolence?"
Note:Chinese traditional family concept of devotion,duty and respect which,according to The lun yu,is extended to include all elders,living or dead.
【英译4】Master You said: It is rare to find a person who is filial to his parents and respectful of his elders, yet who likes to oppose his ruling superior. And never has there been one who does not like opposing his ruler who has raised a rebellion.The junzi works on the root – once the root is planted, the dao is born. Filiality and respect for elders, are these not the roots of ren?
Note:
Dao (道): The ‘Way’; the Confucian notion of the evolved moral & cultural pattern of past eras of sage governance. Dao is also a generic term for any fully conceived behavioral path.
Ren (仁): The key moral term in the Analects. Rendered as‘humanity,’ ‘goodness,’ etc.; its rich meaning is a mystery to many in the text, and defies translation.
【原文】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。学弟也者，其为仁之本与？”

【论语新解】摘自钱穆先生的同名著作
　　
　　有子：孔子弟子，名若。乃孔子晚年来从学者。
　　孝第：善事父母曰孝。善事兄长曰弟。
　　好犯上者鲜矣：上,指在上位者。犯，干犯。好，心喜也。鲜少义。
　　作乱：乱、谓逆理反常之事。
　　务本：务，专力也。本，犹根也。亦始义。
　　本立而道生：孔子之学所重最在道。所谓道，即人道，其本则在心。人道必本于人心,加有孝弟之心，始可有孝弟之道。有仁心，始可有仁道。本立而道生，虽若自然当有之事．亦资于人之能诱发而促进之，又贵于人之能护养而成全之。凡此皆赖于学，非谓有此心即可备此道。
　　为仁之本：仁者，人群相处之大道。孝弟乃仁之本，人能有孝弟之心，自能有仁心仁道，犹未之生于根。孝弟指心，亦指道。行道而有待于心则谓之德。仁亦然，有指心言，有格遵言，有指德言。内修于已为德，外措施之于人群为道。或本无为字。或说以为仁连读，训为行仁，今不从。
　　按：《论语》有子、曾子二人称名，或疑《论语》多出此两人之弟子所记，或是也。孟子谓“子夏、子张、子游，以有若似圣人，欲以所事于孔子事之，曾子不可而止。”则有子固曾为孔门弟子所推服。《论语》首篇次章，即述有子之言，似非无故而然。
　　孔子教人学为人，即学为仁。《论语》常言仁，欲识仁字意义，当通以论语》全书而细参之。今试用举其要。仁即人群相处之大道，故孟子曰：“仁也者，人也。合而言之，道也。”然人道必本于人心，故孟子又曰：“仁，人心也。”本于此心而有此道。此心修养成德,所指极深极广。由其最先之心言，则是人与人间之一种温情与善意。发于仁心，乃有仁道。而此心实为人性所固有。其先发而可见者为孝弟，故培养仁心当自孝弟始。孝弟之道，则贵能推广而成为通行于人群之大道。有子此章，所指浅近，而实为孔门教学之要义。
　　
　　白话试译:
　　有子说：“若其人是一个孝弟之人，而会存心喜好犯上的，那必很少了。若其人不喜好犯上，而好作乱的，就更不会有了。君子专力在事情的根本处，根本建立起，道就由此而生了。孝弟该是仁道的根本吧？”

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看楼主辛苦的，帮忙定下