资源描述
大学英语翻译辨证,大学原为礼记中的一篇，相传为曾参（前505前436）所撰，为唐人韩愈、李翱所极力推崇。宋代程颐程颢兄弟对其进行了系统地整理和深入研究，使其初具独立成经的地位。二程说：“大学，孔氏之遗书，而初学入德之门也。于今可见古人为学次第者，独赖此篇之存，而论、孟次之。学者由是而学焉，则庶乎其不差矣。”,朱熹又祖述二程之说，将大学从礼记中分离出来，重加编排补正，撰写提要，详加注解，定名大学章句，使其最终独立成书。不但成书，而且位居“经”列，与中庸、论语、孟子并称为四书，成为儒家经典体系的一个重要组成部分。,自宋代程、朱确立大学经学地位以来，其文句思想广为流传。孙中山赞之曰：“中国政治哲学，谓其为最有系统之学，无论国外任何政治哲学都未见到，都未说出，为中国独有之宝贝。”其所论述之三纲、八目，对于人生之目的以及为达此目的所必须采取的步骤与方法，深入浅出，至精至微，发乎于远古，推及于素行，诚为珍贵。,大学虽尊为四书之首，内容却极为简洁，通篇之有250个子。虽不足于现代诸家明师煌煌大论之一段，然其所阐述之至理大法，穷天地之常道、极六合之明晦，从天子以至庶民，无不以其为本。,大学之道，在明明德，在新民，在止于至善。知止而后有定。定而后能静。静而后能安。安而后能虑，虑而后能得。物有本末，事有终始，知所先后，则近道矣。古之欲明明德于天下者，先治其国。欲治其国者，先齐其家。欲齐其家者，先修其身。欲修其身者，先正其心。欲正其心者，先诚其意。欲诚其意者，先致其知。致知，在格物。物格，而后知至，知至而后意城，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平。自天子以至于庶人，壹是皆以修身为本。其本乱，而未治者，否矣。其所厚者薄，而其所薄者厚，未之有也。,“明明德”、“新民”、“止于至善”为大学之“三纲”。大学认为，人生来就具有高尚的德操，即“明德”，亦即“人之初，性本善”也。入世以后，“明德”逐步为尘欲所泯，故需接受“大学之道”的教育，使之重新发见其“明德”，力行“仁者爱人”之思想，达到尽善尽美的精神境界。“格物”、“致知”、“诚意”、“正心”、“修身”、“齐家”、“治国”、“平天下”为大学之“八目”。在这“八目”中，“格物”、“致知”为探索求知，“诚意”、“正心”、“修身”是精修身心，“齐家”、“治国”、“平天下”为人生之目的。,一下是某出版社出版的大学英译文本，试比较分析其正误。,大学之道，在明明德，在新民，在止于至善。 The Way of the great learning is to rid oneself of self desires and develop further ones inherent virtues. One should not only develop his own inherent virtues further, but should encourage all persons to do so also. Only then is it possible to reach the acme of perfection.,知止而后有定。定而后能静。静而后能安。安而后能虑，虑而后能得。 Once the acme of perfection is attained, is a man able to set the orientation of his ambitions. After setting his orientation, he will not waiver in his ambition and will be satisfied with his position. Satisfied with his position, he can ponder well. Being able to ponder well, he will be able to achieve all he wants.,物有本末，事有终始，知所先后，则近道矣。 All things have their important and unimportant aspects; all events have their start and finish. If one knows the order of priority, he is not far from the way of the great learning.,古之欲明明德于天下者，先治其国。 In ancient times, one who intended to carry forward all the inherent virtues in the world and to rid them of material desires had to first rule his state well.,欲治其国者，先齐其家。欲齐其家者，先修其身。欲修其身者，先正其心。欲正其心者，先诚其意。欲诚其意者，先致其知。致知，在格物。 To rule his state well, he had to first educate his family. To educate his family, he had first to cultivate himself. To cultivate himself, he had first to set his heart right. To set his heart right, he had first to be sincere and honesty. To be sincere and honest, he had first to perfect his knowledge and perfection of his knowledge depended on his investigation of things.,物格，而后知至，知至而后意城，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平。 It is only when one is able to investigate things that knowledge can be perfected. It is only when ones knowledge is perfect that one can be sincere and honest. It is only when one is honest and sincere that he can set his heart right. It is only when the heart is set right that a man can educate his family. It is only when his family is educated that he can rule the state. It is only when the state is ruled that the world can be governed well.,自天子以至于庶人，壹是皆以修身为本。其本乱，而未治者，否矣。其所厚者薄，而其所薄者厚，未之有也。 From emperor to the common people, self-cultivation is the base. If the base is in disorder, is it possible to rule well the state which is at the end of the order of priority? No, it is impossible. It is not right to take what is unimportant as important and vice versa.,
展开阅读全文