關(guān)于《論語》中“君子”和“小人”的英文翻譯

　　導(dǎo)語：《論語》中君子和小人出現(xiàn)的頻率極高，因此準(zhǔn)確解讀君子和小人的內(nèi)在含義，對《論語》的整體翻譯尤為重要。下面是CNFLA學(xué)習(xí)網(wǎng)小編為大家?guī)�來的“關(guān)于《論語》中“君子”和“小人”的英文翻譯”，希望對大家有所幫助。

　　作為中國儒家思想的經(jīng)典作品，《論語》所反映的孔子的思想不僅深深融入了整個中華民族，也影響了整個世界。自十六世紀(jì)以來，眾多國內(nèi)外學(xué)者都相繼推出《論語》的英譯本。由國外學(xué)者翻譯的英譯本，較為廣泛流傳的是理雅各和威利版本，國內(nèi)翻譯或節(jié)譯過的學(xué)者有辜鴻銘、林語堂、丁往道等。

　　《論語》中“君子”和“小人”出現(xiàn)的頻率極高，因此準(zhǔn)確解讀“君子”和“小人”的內(nèi)在含義，對《論語》的整體翻譯尤為重要。在各種英譯本中對“君子”一詞有多種譯法，比如“the gentleman”, “the scholar”，“the good man”，“the superior man”，“intelligentle man”等，對“小人”一詞也有多種譯法，如“common people”，“the inferior man”，“the small man”，“the unworthy man”等。本文將以不同譯本為參考，探討兩個詞語在不同語境下的含義極其譯法。

　　例1、君子坦蕩蕩，小人長戚戚。

　　威利譯：The gentleman is calm and at ease; the Small Man is fretful and ill at ease.

　　丁往道譯：The gentleman is open and at ease; the small man is full of worries and anxieties.

　　魯金華譯：The superior man is broad-minded and free of worries, while the inferior man is always heavy-hearted and sorrowful.

　　周儀譯：A man of virtue is open-minded and always at ease; a man of meanness is full of distress at all times.

　　解析：三位譯者的譯文句式工整，用詞簡潔。此句表示君子心胸坦蕩，思想坦率，其面容行為自然安定舒暢。而小人欲念叢生，心事滿滿，其外貌動作就會表現(xiàn)得忐忑不安，心神不寧。魯金華譯為“the superior man”和“the inferior man”強調(diào)的是君子和小人地位的差別，其他兩位譯者選用的“the gentleman”和“the small man”強調(diào)的仍是出身高貴與低賤的差異。周儀譯為“a man of virtue”和“a man of meanness”較為接近原意，此句中“君子”和“小人”的主要區(qū)別在于個人的德識修養(yǎng)上。

　　例2、子曰：“君子不重，則不威;學(xué)則不固。”

　　理雅各譯：The master said, “ If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid.”

　　辜鴻銘譯：Confucius remarked, “ A wise man who is not serious will not inspire respect; what he learns will not remain permanent.”

　　威利譯： “If a gentleman is frivolous, he will lose the respect of his inferiors and lack firm ground upon which to build up his education.”

　　許淵沖譯： An intelligentle man, said the Master, should not be frivolous, or he would lack solemnity in his behavior and solidity in his learning.

　　解析：原文的意思是君子應(yīng)以虔誠篤誠之心，嚴(yán)肅莊重之態(tài)來學(xué)習(xí)和待人。本句中的“君子”偏重學(xué)識抱負方面，因此理雅各譯為“the scholar”較為準(zhǔn)確傳達原文的意思。而辜鴻銘譯為“a wise man”范圍過于空泛。威利譯為“gentleman”在此處并不十分合適，因為“gentleman”更側(cè)重家境較好，受過良好教育，彬彬有禮的男士。而許淵沖更是別出心裁地創(chuàng)造了一個新詞“intelligentle man”,將“intelligent”和“gentleman”合并在一起，充分發(fā)揮了譯者的主觀能動性。

　　例3、子曰：“君子周而不比，小人比而不周�！�

　　理雅各譯： The Master said, “ The superior man is catholic and no partisan. The mean man is a partisan and not catholic.”

　　辜鴻銘譯：Confucius remarked, “ A wise man is impartial, not neutral. A fool is neutral but not impartial.

　　丁往道譯：Confucius said, “ The gentleman unites and does not plot with others; the small man plots and does not unite with others.”

　　解析：“小人”在《論語》中主要有兩種意思，一是平民百姓，二是道德低下，見識簡陋的人。顯然，此處的小人指后者。三位譯者的對“小人”的譯法都不相同，辜鴻銘譯為 “a fool”，理雅各為“mean man”，丁往道為“small man”，相比而言后兩種譯文更貼切原文傳達的意思，表現(xiàn)出小人卑鄙自私，心胸狹隘的特點。另外對“周”的翻譯也不同，分別為“catholic”, “impartial”，“unite”都較好地反映了本意。不過“catholic”源于“宗教”一詞，更符合西方讀者的思維。

　　例4、子曰：“君子懷德，小人懷土；君子懷刑，小人懷惠�！�

　　理雅各譯：The Master said, “ The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive.”

　　辜鴻銘譯：Confucius remarked, “ A wise man regards the moral worth of a man; a fool only his position. A wise man expects justice; a fool, only expects favours.”

　　丁往道譯：Confucius said, “ The gentleman bears in mind virtues; the small man his homeland. The gentleman bears in mind the law; the small man favours.”

　　解析：本句再次對比“君子”和“小人”不同的人生境界。君子心系天下，胸懷遠大，道德高尚。而小人思鄉(xiāng)戀土，計較恩惠，考慮個人生計。但此處的“小人”雖不及君子品行高尚，但表現(xiàn)出來的也無功無過，只是普通百姓的想法和行為罷了。所以，此處若還將“小人”翻譯為“a fool”,“small man”語氣不免太重了，可譯為“ordinary man”或“common people”。

　　譯無定法，每位譯者和讀者都有自己的理解和偏好。本文的目的只是想借名家譯文，說明“君子”和“小人”蘊含的意義是多層面的，不可一言概之。

　　拓展閱讀

　　《論語》中反復(fù)出現(xiàn)的“君子”,可說是孔子心目中理想人格的一種典范。《論語》中 孔子對“君子”的界定,以比較具體的道德規(guī)范充實了“君子”的內(nèi)涵,形成一個完整的“君子”理論體系,即:“君子”的修進之道、“君子”的特質(zhì),從而反映出孔子思想體系中的“君子”觀。

　　一、“君子”的修進之道

　　在《論語先進》篇,子曰:“德行:顏淵,h子q,冉伯牛,仲弓。言語:宰我,子貢。政事:冉有,季路。文學(xué):子游,子夏�！�。德行、言語、政事、文學(xué)被后世譽為孔氏四門,孔子認(rèn)為君子應(yīng)盡可能地修身礪己,在這四科中求得精進。

　　二、“君子”的特質(zhì)

　　對于君子之道,孔子在《論語》中屢有提及。子曰:“志于道,據(jù)于德,依于仁,游于藝�！�(《述而》) 這是對君子人格系統(tǒng)多方面、多層次的界定。子謂子產(chǎn):“有君子之道四焉:其行己也恭,其事上也敬,其養(yǎng)民也惠,其使民也義。”(《公冶長》) 孔子在評論子產(chǎn)時說他有四種德行:“行為態(tài)度謙遜、莊重;侍奉君長嚴(yán)肅、尊敬;撫養(yǎng)百姓有恩惠;役使百姓合理而適當(dāng)�！痹�子言曰:“君子貴乎道者三:動容貌,斯遠暴慢矣;正顏色,斯進信矣;出辭氣,斯遠鄙倍矣�！本�子注重容貌,端正態(tài)度,注意談吐。(《泰伯》) 子曰:“君子道者三,我無能焉:仁者不憂,智者不惑,勇者不懼�！�(《憲問》) 智、仁、勇是所謂“三達德”,既是道德,又是傳統(tǒng)的文化積淀。

　　與孔子的一貫主張相同,為君子之道,依然注重自身的內(nèi)在條件。在孔子看來,君子應(yīng)是仁、智、勇的統(tǒng)一體。“三戒”、“三畏”、“九思”、“三變”,君子時刻在自警;不憂、不惑、不懼,態(tài)度恭敬,對君主尊敬、對人民恩惠。這些對君子道德修養(yǎng)的“定量”規(guī)定,反映了孔子對君子之德的嚴(yán)格要求和多方贊美。

　　為明確君子的特質(zhì)，《論語》中一度將君子與小人并提�？鬃诱J(rèn)為,區(qū)分君子與小人的關(guān)鍵是道德。君子道德品質(zhì)高尚,小人道德品質(zhì)低劣。君子以義為先,見義忘利;小人以利為本,見利忘義。君子為人處世以仁為本,依禮而動;小人為人處世棄仁忘義,違禮而行。君子追求真理,尋求善道;小人追求享受,尋求私利。君子崇尚道德,為政以德;小人推崇武力,為政以刑。君子和小人在性格、好惡、器量、作風(fēng)、思想、行為等方面都是相背的,在道德修養(yǎng)上彼此對立不同。然而,正是在這種比對中,二者的形象更加鮮明,也使得孔子界定的“君子”更加豐滿。

　　三、孔子對“君子”的界定

　　據(jù)現(xiàn)有文獻所記載“, 君子”一詞最早出現(xiàn)于《尚書》,雖然沿用至今,但其涵義卻經(jīng)歷了不斷的變化�！白印痹诠糯�是對男子的尊稱,“君子”的本義源于“君”字。許慎《說文解字》注:“君,尊也,從尹,發(fā)號,故從口�！鄙厦姹硎臼謭�(zhí)筆,即“尹”字,與“父”近形,有“父輩掌權(quán)”的意思,

　　表示治理事務(wù),是對做官者的通用稱呼;下面的`“口”字表示發(fā)布命令�！熬�”主要是對社會地位高的貴族的稱號,有時也指國家元首�！熬�子”合稱,多是對貴族的專有稱號。而《論語》中的“君子”一詞已經(jīng)突破身份、地位的高貴而增加了道德品質(zhì)的內(nèi)涵,孔子繼承和發(fā)展了前代以來“君子”與道德品行有關(guān)聯(lián)這一點,第一次從大到安邦治國,小到修身養(yǎng)性,全面具體地闡釋了“君子”的內(nèi)涵。《論語》通俗而多方面地闡釋了“君子”的為人處世之道及其道德評判標(biāo)準(zhǔn),多視角、多層次地探討了“君子”應(yīng)具有的內(nèi)在人格和外在表現(xiàn)。

　　孔子從內(nèi)、外兩方面對君子作了界定,對內(nèi),即自身修養(yǎng);對外,即立身行事。自身修養(yǎng)方面“, 文質(zhì)彬彬,然后君子”�！百|(zhì)”指人的內(nèi)在品格“, 文”指人的外在儀表。在立身行事方面,孔子認(rèn)為君子應(yīng)“以合宜為原則,以禮節(jié)實行它,用謙遜的言語說出它,用誠實的態(tài)度完成它”。

　　四、《論語》中的君子之行

　�。ㄒ唬┚�子在家如何侍奉父母和對待兄弟�？鬃诱J(rèn)為要實現(xiàn)治國平天下的宏愿，就必須從治家開始，治家如治國，治國如治家，治國治家一體�？鬃诱J(rèn)為對待父母要孝，不違背父母意愿，“父母在不遠行“。對兄弟要悌，對兄要聽其言，要像對待父母一樣對待兄長；對弟要憐愛和關(guān)心，幫助其健康成長，要和兄弟和睦相處。

　�。ǘ�）君子為政。孔子認(rèn)為君子應(yīng)以德教化百姓，為政以德。統(tǒng)治者應(yīng)該明白治國之道是非常重要的，不能隨心所欲，不要亂開戰(zhàn)事和濫用民力，要愛護老百姓，提倡節(jié)儉，減輕賦稅和徭役，使老百姓能休養(yǎng)生息。.治理老百姓不能只用政治和刑法，用道德加禮法才是治國的根本之道。

　�。ㄈ�）君子在外如何交友

　　1.孔子認(rèn)為“益者三友，損者三友”。

　　2.認(rèn)為做人應(yīng)該做到“溫、良、恭、儉、讓”。

　　3.君子之交，重的是義氣和情誼，有高尚德行和節(jié)操的人，才能贊揚人和批評人，他們知道什么才是值得追求的什么不是我們該擁有的。另外,孔子認(rèn)為君子應(yīng)“敏于行，訥于言”。

　　英文翻譯

　　The repeated appearance of "gentleman" in the Analects of Confucius can be said to be a model of Confucius' ideal personality. Confucius' definition of "gentleman" in the Analects of Confucius enriches the connotation of "gentleman" with more specific moral norms, and forms a complete theoretical system of "gentleman", that is, the way of cultivation and the characteristics of "gentleman", which reflects the view of "gentleman" in Confucius' ideological system.

　　1、 The cultivation of "gentleman"

　　In the advanced Analects of Confucius, Confucius said: "Virtue: Yan Yuan, H Zi Q, ran boniu, Zhong Gong. Speech: kill me, Zi Gong. Political affairs: ran you, Ji Lu. Literature: Zi you, Zi Xia.". Virtue, speech, politics and literature are known as the four schools of Confucius in later generations. Confucius believed that gentlemen should cultivate themselves as much as possible and strive for excellence in these four subjects.

　　2、 Characteristics of "gentleman"

　　Confucius often mentioned the way of a gentleman in the Analects of Confucius. Confucius said: "ambition is based on Tao, virtue, benevolence and art." (Shuer) this is a multi-faceted and multi-level definition of the gentleman's personality system. Zi said Zi Chan: "there are four ways of a gentleman: he is respectful in his actions, respectful in his affairs, beneficial to the people and righteous to the people." (gongyechang) when commenting on Zichan, Confucius said that he had four virtues: "humble and solemn attitude; serious and respectful service to the monarch; grace in raising the people; reasonable and appropriate servitude to the people." Zeng Ziyan said, "a gentleman is more important than the Tao. When he moves his appearance, he is far from violent and slow; when he is in the right color, he is far from believing; when he is angry, he is far from despicable." A gentleman pays attention to his appearance, correct his attitude and pay attention to his speech. (Taber) Confucius said, "a gentleman has three ways. I am incompetent: benevolent people don't worry, wise people don't doubt, and brave people don't fear." (Xianwen) wisdom, benevolence and courage are the so-called "Three Virtues", which are both moral and traditional cultural accumulation.

　　As Confucius always advocated, it is the way of a gentleman and still pays attention to its own internal conditions. According to Confucius, a gentleman should be the unity of benevolence, wisdom and courage. "Three precepts", "three fears", "nine thoughts" and "three changes", a gentleman is always vigilant; Don't worry, don't be confused, don't be afraid, have a respectful attitude, respect the monarch and be kind to the people. These "quantitative" Regulations on the moral cultivation of gentlemen reflect Confucius' strict requirements and praise for the morality of gentlemen.

　　In order to clarify the characteristics of gentleman, gentleman and villain were once mentioned in the Analects of Confucius. Confucius believed that the key to distinguish a gentleman from a villain was morality. The moral character of a gentleman is noble, and the moral character of a villain is poor. A gentleman takes righteousness first and forgets profit when he sees righteousness; Villains are profit-oriented and forget righteousness in the face of profit. A gentleman is based on benevolence and moves according to propriety; A villain is a person who abandons benevolence and forgets righteousness and acts against etiquette. A gentleman pursues truth and goodness; Villains pursue enjoyment and self-interest. A gentleman advocates morality and acts morally for the government; Villains advocate force and punish for politics. Gentleman and villain are opposite in character, likes and dislikes, measure, style, thought and behavior, and are opposite to each other in moral cultivation. However, it is in this comparison that the images of the two are more vivid, which also makes the "gentleman" defined by Confucius more plump.

　　3、 Confucius' definition of "gentleman"

　　According to the existing literature, the word "gentleman" first appeared in Shangshu. Although it is still used today, its meaning has undergone continuous changes. "Zi" was a respectful title for men in ancient times, and the original meaning of "gentleman" originated from the word "Jun". Xu Shen's "Shuowen Jiezi" note: "Jun, zunye, from Yin, issued a number, so from the mouth." The word "Yin" means to write by hand, which is similar to "father" and means "father's generation is in power",

　　It refers to governance affairs, which is a general name for officials; The word "mouth" below indicates issuing a command. "Jun" mainly refers to the title of nobility with high social status, and sometimes refers to the head of state. "Gentleman" is commonly known as the exclusive title of nobility. The word "gentleman" in the Analects of Confucius has broken through the nobility of identity and status and increased the connotation of moral quality. Confucius inherited and developed the connection between "gentleman" and moral conduct since the previous generation. For the first time, he comprehensively and concretely explained the connotation of "gentleman" from large to stable state governance and small to self-cultivation. The Analects of Confucius explains the way of life and its moral evaluation standard of "gentleman" in a popular and multifaceted way, and discusses the internal personality and external performance of "gentleman" from multiple perspectives and levels.

　　Confucius defined the gentleman from the internal and external aspects, that is, self-cultivation; External, that is, stand up and act. In terms of self-cultivation, "be gentle, and then a gentleman". "Appearance" refers to the internal character of man. In terms of standing and acting, Confucius believed that a gentleman should "take appropriateness as the principle, implement it with etiquette, speak it with humble words and complete it with an honest attitude".

　　4、 The journey of a gentleman in the Analects of Confucius

　　（1） How a gentleman serves his parents and treats his brothers at home. Confucius believed that to realize the great wish of governing the country and flattening the world, we must start from governing the family. Governing the family is like governing the country, governing the country is like governing the family, and governing the family is one. Confucius believed that we should treat our parents with filial piety and not against their wishes. "Parents are not going far away". We should be kind to our brothers, listen to their words, and treat our brothers like our parents; we should love and care for our brothers, help them grow up healthily, and live in harmony with our brothers.

　�。�2） A gentleman's government. Confucius believed that a gentleman should educate the people with morality and serve the government with morality. Rulers should understand that the way of governing the country is very important. They can't do whatever they want. They should not open wars and abuse the power of the people. They should love the people, advocate thrift, reduce taxes and corvee, so that the people can recuperate Governing the common people can not only use politics and criminal law, but also use morality and courtesy law is the fundamental way of governing the country.

　�。�3） How do gentlemen make friends abroad

　　1. Confucius believed that "those who benefit have three friends and those who lose have three friends". He believes that being a man should be "gentle, kind, respectful, thrifty and accommodating". 3. Friendship between gentlemen focuses on righteousness and friendship. Only those who have high morality and integrity can praise and criticize people. They know what is worth pursuing and what we should not have. In addition, Confucius believed that a gentleman should be "sensitive to action and slow to speech".