Xue and Haoxue:Learning Contents and Learning Attitude in The Analects of Confucius

The Analects(Lunyu論語)is a fundamental text for understanding the teachings of Confucius and offers an extensive account of the importance and methodology of learning(xue學)in the quest to become a junzi(君子),or exemplary person.This paper explores the contents and attitudes of learning as presented in The Analects,focusing on how Confucius’disciples and subsequent generations compiled and understood his teachings.Confucius emphasized that the ultimate goal of learning is to become a junzi.The term junzi originally referred to nobles or aristocrats but was redefined by Confucius to describe anyone who cultivates themselves to achieve moral excellence and serve society effectively.In The Analects,the concept of junzi is constructed through various entries that illustrate what a junzi should and should not do,highlighting attributes such as being highly principled,disciplined,ethical,and capable.Confucius outlined specific content areas for learning that were essential for personal and social development.These included learning cultural knowledge(學文),the Book of Changes(學易),the Book of Odes(學詩),the Book of Propriety(學禮),and the Way(學道).He believed that proper behavior,such as filial piety,respect for elders,trustworthiness,and benevolence,was a prerequisite for effective learning.Through the study of these classical texts,learners could cultivate their emotions,improve their observational abilities,and enhance their social skills.In addition to content,Confucius stressed the importance of having the right attitude towards learning.He valued the enjoyment of learning(好學)and praised those who pursued knowledge with diligence and an open mind.This attitude was exemplified by his favorite disciple,Yan Hui,who was noted for his ability to learn without repeating mistakes or transferring anger to others.Confucius himself also modeled this attitude,demonstrating a lifelong commitment to learning and self-improvement.In conclusion,The Analects presents learning as a holistic process that encompasses not only the acquisition of knowledge but also the development of moral and social virtues.Confucius’teachings emphasize that through persistent and disciplined learning,individuals can achieve personal growth and contribute positively to society,embodying the qualities of a true junzi.

Interpretation and Translation:A Case Study of the Translation of“Péng(朋)”and“Yǒu(友)”in The Analects of Confucius

Lun Yu or The Analects,a masterpiece of ancient Chinese thought,contains Chinese Confucianism and the values and ways of doing things that it represents.This paper focuses on the interpretation and translation of“péng(朋)”and“yǒu(友)”in the translations by James Legge,Arthur Waley,Koo Hung-ming,and Xu Yuanchong respectively to explore the similarities and differences between Chinese and Western cultures and the concepts held by different translators in the way of conducting oneself in society.

Constructing a Harmonious World——Linguistic Studies on the Analects of Confucius

Following Halliday’s view that "if a text is to be described at all,then it should be described properly;and this means by the theories and methods developed in linguistics"(Halliday,2002),we use the theoretical framework and methods developed in Systemic-Functional linguistics to explore "the socio-historical and ideological environment" for the "engendering" (ibid.) of the Analects,the particular contextual features of this great work,the hierarchical structure of Confucius’ main teachings,and also the ways of realizing his ideas in this book by the lexico-grammatical choices.We also discuss the implication and relevance of Confucianism to China and the present world.

New Interpretation on“Qin Bu Shi(寝不尸)”in The Analects of Confucius

“When sacrifices are to be offered to ancestors,Shi(尸)is indispensable.This ceremonial convention has been kept intact in the dynasties of Yu,Xia,Shang and Zhou.”Shi refers to a person alive in place of the deceased to be sacrificed.Shi is required to stand in the sacrificial ceremony in Xia dynasty,which is called the standing Shi,while in dynasties of Shang and Zhou,Shi is supposed to be seated,calling the sitting Shi.The sitting posture of Shi at the sacrificial ritual then is different considerably from the way we sit on the buttocks today.Shi is expected to sit on the knees.Specifically,Shi should keep a kneeling position,with knees on the ground and buttocks on the heels whilst his head bowing and his back arching.Accordingly,Qin Bu Shi(寝不尸)in The Analects of Confucius should be interpreted as one should not bother to adopt the sitting Shi posture while retiring to bed,rather than the version,as has been annotated by Yang Bojun,“Confucius does not sleep(lying stretched out)like a dead body.”

林语堂与The Wisdom of Confucius

林语堂的翻译活动前后跨越了半个世纪,历经了中国"五四"新文化运动和美国20世纪50年代"反文化"运动和现代性的冲击。他的译品,就犹如他的创作一样,带有鲜明的中西合璧的文化色彩。林语堂通过通俗的艺术方法为中国古典文化的精华在西方文化世界的传播做出了卓越贡献。由林语堂编译的The Wisdom of Confucius(中文名《孔子的智慧)》较为完整地表达了林语堂的孔子观,也系统地向西方介绍了儒家学说,对促进西方读者了解中国传统文化起到了重要作用。林语堂的翻译思想、The Wisdom of Confucius的编译内容、林语堂《论语》的英译本都具有深刻的学术研究价值。

“Filial Piety” in The Analects of Confucius and “Filial Piety” in Today’s Society

Against today’s backdrop of“filial piety”in society,the“filial piety”in the Analects of Confucius triggered heated debates.Since ancient times,“filial piety”,which is of great importance to traditional Chinese culture,has been an important part of Confucianism.“Ingratitude”will inevitably be condemned by society.But nowadays,“irrational filial piety”will turn into“foolish filial piety”.Therefore,what people should do is to carry out“rational filial piety”and carry forward Chinese traditional culture critically so as to make contribution to building a harmonious socialist society.

A Comparative Study on Different Translations of“Ren(仁)”in The Ana Analects of Confucius in Chinese and Western Cultures

The concept of"ren"(仁) in The Analects of Confucius is at the core of Confucianism and has acquired rich connotations and a dis-tinguished position. Enormous differences in cultural background between the East and the West, however, result in varied under-standings of"ren". In this paper, a detailed comparison between Ku Hung-ming's translation of The Analects of Confucius andthat of James Legge's is made to analyze the the impact of different cultural background on the understanding and translation of"ren"in the relevant contexts. It is concluded that cultural difference exerts a great influence on the English versions of The Ana-lects of Confucius.

The Truth Cannot Departs From the Human Nature——On the Status Quo of Translation of The Analects and the Spread of the Confucianism

Confucius'doctrines had great influence on Chinese history.Han Wudi rejected other schools of thoughts but held Confucianism in esteem and so its leading position in Chinese history was established.Its influence was so extensive in China that the Analects of Confucius is indispensable even now,either for studies on Confucius himself or for studies in Chinese history.For thousands of years,Confucianism has exerted a far-reaching influence on Chinese society,culture and on the Chinese psychology.Its influence has extended abroad and Confucianism has held a leading position in the world.

A Comparative Study of Classical Chinese Teaching in Junior High School about Analects of Confucius Chapter 12

“Analects of Confucius”is an important carrier of outstanding traditional culture of our country,and“The Ministry of Education”junior high school Chinese textbook seventh grade volume of the third unit of“<Analects>12 chapters”included 12 chapters as learning content.In the actual teaching,Xiao Pei-dong teacher teaching reading as self-reading,let the Analects of Confucius into the students’hearts.Mr.Xu Jie stimulates students’interest by reading Chinese teaching,teaching with culture and teaching in activities.Teacher Zhu Xingxiang guides students to use the method of mutual verification,to explore“the joy of learning”,“the joy of having friends”and“the joy of gentleman”,and to learn Confucius’s optimistic life attitude.The three teachers have different teaching methods,each with its own characteristics,but all reach the same destination,aiming at improving the core quality of students,which has important reference significance for the teaching of classical Chinese in junior high school under the new curriculum standard.

The Filial Piety Thought in The Analects and Its Implications for the Filial Culture Education in Rural Areas of China

The Analects is the source of Confucian culture,and filial piety is the traditional virtue of the Chinese nation.The filial piety thought contained in The Analects is profound and concrete.From the macroscopic perspective,it is embodied in the filial piety and loyalty;from the perspective of family filial piety,it manifests itself as the four aspects of the individual s support,respect,courtesy and loyalty to parents.Through the in-depth interpretation of the filial piety in The Analects,and combination of the issues of endowment,education,empty nesters and left-behind children in rural areas,this paper explored its value in the individual,family and social construction.

Comparative Analysis of Two Famous English Versions of Analects of Confucius

The Analects of Confucius is a great Chinese classic with far-reaching influence all over the world.There are many translation versions of it,among which Thomas Cleary’s and Arthur Waley’s translation are the most well-known.Based on careful study,this paper makes a comparative analysis of the translation versions of Cleary and Waley,mainly from two aspects:the translation of key words and the translation of special sentence patterns and rhetoric.After a detailed comparative analysis of some typical examples,it is concluded that:Cleary’s translation is easy for western readers to understand because many culture-specific items are deleted.And Waley’s translation tries to be faithful to the style of the original text,thus building a bridge for western scholars to study Confucius.

Comparison and Contrast of Educational Thoughts of Confucius and Socrates

Both Confucius and Socrates are outstanding philosophers in the history of human civilization.Their thoughts are thesource of Eastern and Western culture and educational thoughts respectively.For example,the"humanity"advocated by Confuciushas had a great impact on Chinese society in the next two thousand years.And nowadays,this idea has broken through nationalboundaries and spread to all over the world.And,the famous"Socratic Method"has also exerted a tremendous influence on theeastern world,especially in education.And many schools use it to cultivate the critical thinking ability of students.In short,theirthoughts are rich in content and have far-reaching impact.Although in their educational thoughts are some similarities,they stillhave their own unique characteristics.Based on this understanding,this paper,from the perspective of cultural comparison and con-trast,regards Confucius’and Socrates’educational thoughts as the research focus,and draws the similarities and differences be-tween them through analysis,in order to comprehend them better.

Analysis of Aesthetic Connotation of Huaxia Culture Involved in Chinese Traditional Garden

Based on emphasis of Huaxia cultural aesthetics as the aesthetic tendency of Chinese traditional culture,Huaxia aesthetic culture had been divided into two parts:traditional ritual cultural aesthetics as the base and different aesthetic cultures dominating at different periods which included Confucius cultural aesthetics,seclusion cultural aesthetics and co-existence of Confucius,Taoist and Buddhist cultural aesthetics.Traditional ritual cultural aesthetics contained formal beauty,harmonious beauty and sacred numbers.Confucius aesthetics consisted of constant flow,happiness in poverty,and moral nature.The seclusion aesthetics consisted of super universe,hermit in nature and pastoral habitation.Co-existing aesthetics of Confucius,Taoist and Buddhist culture consisted of harmonious aid,principles' conclusion and leisure life.These dominating aesthetic cultures overlaid with basic ritual culture,and enhanced artistic conception of Chinese traditional gardens with witty words and sentences.

Cognitive Interpretation of Thought of Benevolence in Confucianism

Confucianism thought has had an important role in many aspects of Chinese,and it has become the shared national spirit of Chinese nation. The core of Confucianism thought is the thought of benevolence,a great recreation of Chinese ancient great ideologists and educators,which is based on ritual and music culture of Confucianism,reflecting the philosophy of zeitgeist in various stages of social changes. The paper begins with the statement of connotation of the thought of benevolence in Confucianism. Then,six aspects of the thought,the benevolent loving others,principle of benevolence and loyalty,loving all people and animals,etc. are interpreted,including the practical significance of the thought,which provides effective reference for the application of the thought of benevolence in the present construction of harmonious society.

清人《论语》笔记对前代的传承与超越

清代是笔记集大成的时代,清人《论语》笔记是清代学者带有强烈的自觉意识撰著而成的学术著作,不仅是今人研究清代《论语》的重要文献来源,也是考辨清代学术演进路径的关键文献资料。从释读方法看,清人《论语》笔记以传承汉、宋二学传统为主,分别从文字训诂、经文义理入手,以求对《论语》本义的确解。从解经思想看,清人笔记突破了前代《论语》研究篇幅冗长少有变通、严守家传与师说、治经手段单一的局限,无论是其灵活自由的条辨形式,还是实事求是的解经原则,抑或会通博洽的学术视野,都可谓是对汉代以来《论语》研究的发展与超越。

《论语》“君子儒”与“小人儒”涵义考辨

儒家经典《论语》言“儒”,仅见于“女为君子儒,无为小人儒”一章,这很不寻常。学界诠释大多直陈观点而少有理据。要明确“君子儒”“小人儒”词义内涵,考察时代背景尤为重要。分析孔子时代“儒”之卑下地位和柔懦性格,诉诸孔子个人身世抱负及对“新君子”理想人格的塑造,我们认为孔子时代之“儒”都是“小人儒”,即地位低下之儒,“女为君子儒”不过是孔子的期待与自励,希望儒者通过“修德取位”和“以德正位”,成为德位兼具、勇毅刚强的“君子儒”。经孔、孟、荀、董仲舒等历代儒者不断诠释,“君子儒”最终成为两千年来推进政治治理、推动文化发展的中坚。

《论语》中伤痛观念的哲学阐明

《论语》中的“父母唯其疾之忧”表明,对于疾病的担忧在儒家文化中有着特殊性。一个人克服祸福的牵引与死亡的恐惧而保持内心的安宁,却不该对他人的生老病死保持淡然。从疾病之忧到亡故之痛,这种伤痛不容被克服,具有不可替代的巨大意义。恻隐之痛乃仁之为体最显豁的开端,乃至于径直地就是仁了。伤痛观念由此获得更为鲜明的哲学品格,其与仁的本体地位息息相关。既要肯定对他人生老病死怀抱的伤痛,同时也要着力加以节制,不能任由其陷溺。

学以为己:《论语》论学习之道

《论语》大量记载了孔子关于学习之道的言论。孔子强调人能弘道,虽然人与人之间存在天赋等的差异,但学习既是可能的,也十分重要。同时,学习最根本的目的是完善自我,成就自己的德与才。而就学习的核心内容来说,从《论语》的记载看,主要是指诗与礼。在学习方法上,《论语》重点提到了学无常师、一以贯之、学思结合等数个方面。在学习态度上,孔子最重视的是好学不厌,而乐学则是其极力推崇的最高学习境界。在这一点上,孔子自身即是典范。《论语》所呈现出的孔子关于学习之道的种种言说,是最具代表性的中国传统学习理论,时至今日仍有借鉴意义。

《论语》的成书过程及其文体生成

人们主要从编纂者、成书过程及成书年代三个层面来分析《论语》的生成,这些内容虽然与《论语》的生成密切相关,但就《论语》的编撰而言,还应考察其文献渊源与文体生成。无论是文献层面还是文体层面,《论语》都经历一个编纂过程。先秦语类文献经历由“国语”到“家语”的演变,“家语”文献以个体为编纂单位。由于个体身份的差异,“家语”又分为大夫“家语”与诸子“家语”。《论语》被视为诸子“家语”,其根本原因在于孔门编纂《论语》是为了学派建设。《论语》的命名,不仅表明儒门继承了先秦简册载录的神圣传统,而且也使孔子言论在“书”的形态下成为经典。《论语》的文体包括专书与篇章两个方面,在专书语体方面,《论语》创制了“语录体”。“语录体”虽为《论语》所开创,但“语录体”所具备的“言行两录”特征其实渊源于“乞言”仪式。就《论语》篇章文体而论,其格言体、对话体、事语体显然是编纂者综合使用黏合、扩充、原文迻录及改造等多种方式的结果。至于“子曰”,它的出现是编纂者接受“王若曰”“君子曰”影响的结果。从文体角度来说,“子曰”又主要呈现为“格言”,而《论语》中的“格言”也受到“乞言”传统的影响。

芬格莱特对《论语》的礼学诠释与现代重构

芬格莱特从西方日常语言分析的哲学立场诠释研究《论语》,把“礼”看作人存在的本质,深刻阐释了“礼”的道德规范、社会实践、神圣意义。芬格莱特重视《论语》的原典分析,尽量避免引入诠释性文本,并试图纠正西方流行的“主观-心理”式解读方式,但由于矫枉过正反而陷入另一种偏见,因此并未寻得“礼”的最终价值依据和心理本原,也使神圣礼仪成为“无源之水”。