論 語
Confucian Analects
James Legge ,1893
學而第一 Book I: Hsio R
Chapter 1
子曰：“學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？”
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. The Master said, \perseverance and application?
2. \3. \men may take no note of him?\
achievement [??t?i:vm?nt] n.完成；成就
perfect[?p?:f?kt] v.使完善；使完备；使完美 attract [??tr?kt]vt.吸引；引起?的好感 fame [fe?m] n.名声；名望
like-minded [la?k 'ma?nd?d] adj.志趣相投的
individuals [?nd?'v?d???lz] n. [口语]人；某种类型的人 constant [?k?nst?nt] adj. 不断的，持续的，始终如一的 perseverance [?p?:s??v??r?ns]n.毅力；韧性；不屈不挠的精神 delightful [d??la?tfl] adj. 令人高兴的；令人愉快的；宜人的 distant [?d?st?nt] adj. 遥远的，远离的
quarter [?kw?:t?(r)] n. 地区
virtue [?v?:t?u:] n. 美德；德行；价值
discomposure [?d?sk?m'p????(r)] n. 心乱，不安 take note of 注意，留意
Chapter 2
有子曰：“其爲人也孝弟，而好犯上者，鮮矣。不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其爲仁之本與！”
Filial piety and fraternal submission are the foundation of all virtuous practice. 1. The philosopher Y? said, \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. \established, all practical courses naturally grow up. Filial piety and fraternal submission! -- are they not the root of all benevolent actions?\
filial [?f?li?l]adj.子女的
piety[?pa??ti] n.虔诚，虔敬；孝顺
fraternal [fr??t?:nl]adj.兄弟的；兄弟般的 submission [s?b?m??n] n.服从；谦恭，柔顺
virtuous [?v?:t?u?s] adj.道德的，有德行的；善良的 philosopher [f??l?s?f?(r)] n. 哲学家； 思想家 offend [??fend] vt. 触怒；冒犯
superior [su:?p??ri?(r)] n.上级，上司；优胜者 stir up [st?: ?p] 激起；挑起；搅扰
bend [bend] vt.（使）弯曲；强行；集中全力于 radical [?r?d?kl] adj.根本的，基本的；彻底的 benevolent [b??nev?l?nt] adj.乐善好施的；慈善的
Chapter 3
子曰：“巧言令色，鮮矣仁。”
Fair appearances are suspicious.
The Master said, \associated with true virtue.\
fair [fe?(r)] adj. 公平的；晴朗的；美丽的 appearance [??p??r?ns] n. 外貌，外观
suspicious [s??sp???s] adj. 可疑的；怀疑的；不信任的 insinuating [?n's?nj?e?t??] adj. 曲意巴结的，暗示的 be associated [??s???ie?t] with 和?联系在一起；与?有关
Chapter 4
曾子曰：“吾日三省吾身：爲人謀而不忠乎？與朋友交而不信乎？傳不習乎？”
How the philosopher Tsang daily examined himself, to guard against his being guilty of any imposition.
The philosopher Tsang said, \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.\
philosopher [f??l?s?f?(r)] n.哲学家，哲人；思想家 guilty [?g?lti] adj.内疚的；有罪的
imposition [??mp??z??n] n.强加；被迫接受；过分的要求 transact [tr?n?z?kt] vt.办理（业务等）
faithful [?fe?θfl] adj.忠实的； 忠诚的；正确的 intercourse [??nt?k?:s] n.交流，交往，交际
sincere [s?n?s??(r)] adj.真诚的，诚挚的；〈古〉纯粹的 master [?mɑ:st?(r)] vt.精通，熟练
instruction [?n?str?k?n] n.授课；教诲；传授的或获得的课程
Chapter 5
子曰：“道千乘之國，敬事而信，節用而愛人，使民以時。”
Fundamental principles for the government of a large state.
The Master said, \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
子曰：“弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。”
Rules for the training of the young:-- duty first and then accomplishments. The Master said, \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
子夏曰：“賢賢易色；事父母，能竭其力；事君，能致其身；與朋友交，言而有信。雖曰未學，吾必謂之學矣。”
Tsze-hsia's views of the substance of learning.
Tsze-hsia said, \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 strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:-- although men say that he has not learned, I will certainly say that he has.\
Chapter 8
子曰：“君子不重則不威，學則不固，主忠信，無友不如己者，過則勿憚改。” Principles of self-cultivation.
1. The Master said, \any veneration, and his learning will not be solid.
2. \3. \
4. \
Chapter 9
曾子曰：“愼終追遠，民德歸厚矣。”
The good effect of attention on the part of superiors to the offices of the dead:-- an admonition of Tsang Shan.
The philosopher Tsang said, \there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;-- then the virtue of the people will resume its proper excellence.\
Chapter 10
子禽問於子貢曰：“夫子至於是邦也，必聞其政。求之與？抑與之與？” 子貢曰：“夫子溫﹑良﹑恭﹑儉﹑讓以得之。夫子之求之也，其諸異乎人之求之與？”
Characteristics of Confucius, and their influence on the princes of the time.
1. Tsze-ch'in asked Tsze-kung, saying, \country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?\
2. Tsze-kung said, \master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. The master's mode of asking information! -- is it not different from that of other men?\
Chapter 11
子曰：“父在，觀其志。父沒，觀其行。三年無改於父之道，可謂孝矣。” On filial duty.
The Master said, \will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial.\
Chapter 12
有子曰：“禮之用，和爲貴。先王之道，斯爲美。小大由之。有所不行。知和而和，不以禮節之，亦不可行也。”
In ceremonies a natural ease is to be prized, and yet to be subordinate to the end of ceremonies, -- the reverential observance of propriety. 1. The philosopher Y? said, \ticing the rules of propriety, a