传统文化 国际化 教授过英语和中国教育名著 结合 在山东理工大学和青岛大学 开课 大学 不同翻译的对照 正像汉语中的不同解释 In the Analects we find the passage: “When Chung Kung asked the meaning of jen, the master said: ‘. . . Do not do to others what you do not wish yourself. . . ’” (XII, 2.) Again, Confucius is re ported in the Analects as saying: The man of jen is one who, desir-ing to sustain himself, sustains others, and desiring to develop him- self, develops others. To be able from one's own self to draw a parallel for the treatment of others; that may be called the way to practise jen. (VI, 28.) 《论语 · 颜渊》篇里记载，仲弓问仁，孔子回答说： “…… 己所不欲，勿施于人。 ……” 《论语 · 雍也》篇里还记载，孔子说： “ 夫仁也，己欲立而立人；己欲达而达人。能近取譬，可谓仁之方也已。 ” Thus the practice of jen consists in consideration for others. De- siring to sustain oneself, one sustains others; desiring to develop one-self, one develops others. In other words: Do to others what you wish yourself. This is the positive aspect of the practice, which was called by Confucius chung or conscientiousness to others. And the negative aspect, which was called by Confucius shu or altruism, is: Do not do to others what you do not wish yourself. The practice as a whole is called the principle of chung and shu, which is the way to practice jen This principle was known by some of the later Confucianists as the principle of applying a measuring square. “ 絜 矩之道 ” ， That is to say, it is a principle by which one uses oneself as a standard to regulate one's conduct. In the Ta Hstieh or Great Learning, which is a chapter of the Li Chi (Book of Rites), a collection of treatises written by the Confucianists in the third and second centuries B.C., it is said: Do not use what you dislike in your superiors in the employment of your inferiors. Do not use what you dislike in your inferiors in the service of your superiors. Do not use what you dislike in those who are be- fore, to precede those who are behind. Do not use what you dislike in those who are behind, to follow those who are before. Do not use what you dislike on the right, to display toward the left. Do not use what you dislike on the left, to display toward the right. This is called the principle of applying a measuring square. 恶于上，毋以使下。所恶于下，毋以事上。所恶于前，毋以先后。所恶于后，毋以从前。所恶于右，毋以交于左。所恶于左，毋以交于右。此之谓絜 矩之道 ” In the Chung Yung or Doctrine of the Mean, which is another chapter of the Li Chi, attributed to Tzu-ssu, the grandson of Con fucius, 礼记 《中庸》 ， 传说是孔子的孙子子思所作。其中第十三节说： 44 it is said: Chung and shu are not far from the Way. What you do not like done to yourself, do not do to others. . . . Serve your father as you would require your son to serve you. . . . Serve your ruler as you would require your subordinate to serve you. . . . Serve your elder brother as you would require your younger brother to serve you. ... Set the example in behaving to your friends as you would require them to behave to you. . . . “ 忠恕违道不远。施诸己而不愿，亦勿施于人。 …… 所求乎子，以事父。 …… 所求乎臣，以事君。 …… 所求乎弟，以事兄。 …… 所求乎朋友，先施之。 … The illustration given in the Great Learning emphasizes the nega- tive aspect of the principle of chung and shu; that in the Doctrine of the Mean emphasizes its positive aspect. In each case the measur-ing square for determining conduct is in one's self and not in other things. The principle of chung and shu is at the same time the principle of jen, so that the practice of chung and shu means the practice of jen. And this practice leads to the carrying out of one's responsibili- ties and duties in society, in which is comprised the quality of yi or righteousness. Hence the principle of chung and shu becomes the alpha and omega of one's moral life . 忠恕之道就是人的道德生活的开端和终结。 In the Analects we find the pas- sage: The master said: 'Shen , all my teachings are linked together by one prin- ciple.’ ‘ Quite so,’ replied Tseng Tzu. When the master had left the room, the disciples asked: 'What did he mean?' Tseng Tzu replied: 'Our master's teaching consists of the principle of chung and shu, and that is all. ’ (IV, 15.) Confucius said: At fifteen I set my heart on learning. At thirty I could stand. At forty I had no doubts. At fifty I knew the Decree of Heaven. At sixty I was already obedient . At seventy I could follow the desires of my mind without overstepping the boundaries . (Analects, II, 4) 吾十有五，而志于学。三十而立。四十而不惑。五十而知天命。六十而耳顺。七十而从心所欲不逾矩 When the great Tao was in practice, the world was common to all; men of talents, virtue and ability were selected; sincerity was emphasized and friendship was cultivated. Therefore, men did not love only their own parents, nor did they treat as children only their own sons. A competent provision was secured for the aged till their death, em- ployment was given to the able-bodied, and a means was provided for the upbringing of the young. Kindness and compassion were shown to widows, orphans, childless men, and those who were dis- abled by disease, so that they all had the wherewithal for support. Men had their proper work and women had their homes. They hated to sec the wealth of natural resources undeveloped, was not for their own use. They hated not to exert themselves, was not for their own profit. . . . This was called the great unity. (Li Chi, ch. 7.) “ 大道之行也 ， 天下为公。选贤与能 ， 讲信修睦。故人不独亲其亲，不独子其子。使老有所终，壮有所用，幼有所长，矜寡孤独废疾者，皆有所养；男有分，女有归。货恶其弃于地也，不必藏于己；力恶其不出于身也，不必为己。是故谋闭而不兴，盗窃乱贼而不作，故外户而不闭。是谓大同。” conscientious kɒnʃi’enʃəs ， careful to do everything that it is your job or duty to do 絜矩之道是以推己度人为标尺的人际关系处理法则，指内心公平中正，做事中庸合德。絜，度量；矩，画直角或方形用的尺子，引申为法度、规则。絜矩：儒家以“絜矩”来象征道德上的规范。
标签: 国际化
