中醫(yī)院校外語教學(xué)改革的實(shí)踐與探索-上海師范大學(xué).ppt

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中庸TheUniversalOrderandConductofLife 上海師范大學(xué)外國語學(xué)院李照國 何謂 中庸 子程子曰 不偏之謂中 不易之謂庸 中者 天下之正道 庸者 天下之定理 此篇乃孔門傳授心法 子思恐其久而差也 故筆之於書 以授孟子 其書始言一理 中散為萬事 末復(fù)合為一理 放之 則弭六合 卷之 則退藏於密 其味無窮 皆實(shí)學(xué)也 善讀者 玩索而有得焉 則終身用之 有不能盡者矣 第一章 天命之謂性 率性之謂道 修道之謂教 Theordinanceofheaveniswhatwecallthelawofourbeing Tofulfillthelawofourbeingiswhatwecallthemorallaw Themorallawwhenreducedtoasystemiswhatwecalleducation 道也者 不可須臾離也 可離 非道也 Themorallawisalawfromwhoseoperationwecannotforoneinstantinourexistenceescape Alawfromwhichwemayescapeisnotthemorallaw 是故君子戒慎乎其所不睹 恐懼乎其所不聞 Whereforeitisthatthemoralman 君子 watchesdiligentlyoverwhathiseyescannotseeandisinfearandaweofwhathisearscannothear 莫見乎隱 莫顯乎微 故君子慎其獨(dú)也 Thereisnothingmoreevidentthanwhatcannotbeseenbytheeyesandnothingmorepalpablethanwhatcannotbeperceivedbythesenses Whereforethemoralmanwatchesdiligentlyoverhissecretthoughts 喜 怒 哀 樂之未發(fā) 謂之中 發(fā)而皆中節(jié) 謂之和 中也者 天下之大本也 和也者 天下之達(dá)道也 Whenthepassions suchasjoy anger griefandpleasure havenotawakened thatisourtrueself 中 ormoralbeing Whenthesepassionsawakenandeachandallattainduemeasureanddegree thatisthemoralorder 和 Ourtrueselformoralbeingisthegreatreality 大本lit greatroot ofexistence andmoralorderistheuniversallawintheworld 致中和 天地位焉 萬物育焉 Whentruemoralbeingandmoralorderarerealized theuniversethenbecomesacosmosandallthingsattaintheirfullgrowthanddevelopment 第二章 仲尼曰 君子中庸 小人反中庸 Confuciusremarked Thelifeofthemoralmanisanexemplificationoftheuniversalmoralorder Thelifeofthevulgarperson ontheotherhand isacontradictionoftheuniversalmoralorder 君子之中庸也 君子而時中 小人之反中庸也 小人而無忌憚也 Themoralman slifeisanexemplificationoftheuniversalorder becauseheisamoralpersonwhoconstantlyliveshistrueselformoralbeing Thevulgarperson slifeisacontradictionoftheuniversalorder becauseheisavulgarpersonwhoinhishearthasnoregardfor orfearof themorallaw 第三章 子曰 中庸其至矣乎 民鮮能久矣 Confuciusremarked Tofindandgetintothetruecentral 中 balanceofourmoralbeing i e ourtruemoralordinary 庸 self thatindeedisthehighesthumanattainment Peopleareseldomcapableofitforlong 第四章 子曰 道之不行也 我知之矣 知者過之 愚者不及也 道之不明也 我知之矣 賢者過之 不肖者不及也 Confuciusremarked Iknownowwhythereisnorealmorallife Thewisemistakemorallawtobesomethinghigherthanwhatitreallyis andthefoolishdonotknowenoughwhatmorallawreallyis Iknownowwhythemorallawisnotunderstood Thenoblenatureswanttolivetoohigh highabovetheirmoralordinaryself andignoblenaturesdonotlivehighenough i e notuptotheirmoralordinarytrueself 人莫不飲食也 鮮能知味也 Thereisnoonewhodoesnoteatanddrink Butfewtherearewhoreallyknowthetasteofwhattheyeatanddrink 第五章 子曰 道其不行矣夫 Confuciusremarked Thereisinthisworldnowreallynomoralsocialorderatall 第六章 子曰 舜其大知也與 舜好問以好察邇言 Confuciusremarked TherewastheEmperorShun Hewasperhapswhatmaybeconsideredatrulygreatintellect Shunhadanaturalcuriosityofmindandhelovedtoinquireintonearfacts literally nearwords meaninghereordinarytopicsofconversationineverydaylife 隱惡而揚(yáng)善 執(zhí)其兩端 用其中於民 其斯以為舜乎 Helookeduponevilmerelyassomethingnegative andherecognizedonlywhatwasgoodashavingapositiveexistence takingthetwoextremesofnegativeandpositive heappliedthemeanbetweenthetwoextremesinhisjudgment employmentanddealingswithpeople ThiswasthecharacteristicofShun sgreatintellect 第七章 子曰 人皆曰 予知 驅(qū)而納諸罟陷阱之中 而莫之知辟也 Confuciusremarked Menallsay wearewise butwhendrivenforwardandtakeninanet atraporapit fall thereisnotonewhoknowshowtofindawayofescape 人皆曰 予知 擇乎中庸 而不能期月守也 Menallsay wearewise butinfindingthetruecentralclueandbalanceintheirmoralbeing i e theirnormal ordinary trueself andfollowingthelineofconductwhichisinaccordancewithit theyarenotabletokeepitforaroundmonth 第八章 子曰 回之為人也 擇乎中庸 得一善 則拳拳服膺 而弗失之矣 Confuciusremarkedofhisfavorabledisciple YenHui Huiwasamanwhoallhislifesoughtthecentralclueinhismoralbeingandwhenhegotholdofonethingthatwasgoodheembraceditwithallhismightandneverlostitagain 第九章 子曰 天下國家 可均也 爵祿 可辭也 白刃 可蹈也 中庸 不可能也 Confuciusremarked AmanmaybeabletorenouncethepossessionofKingdomsandEmpires beabletospurn 擯棄 thehonorsandemoluments 薪水 ofoffice beabletotrampleuponbare nakedweapons withallthatheshallnotbeabletofindthecentralclueinhismoralbeing 第十章 子路問強(qiáng) 子曰 南方之強(qiáng)與 北方之強(qiáng)與 抑而強(qiáng)與 Tzu luaskedwhatconstitutedforceofcharacter Confuciussaid Doyoumeanforceofcharacterofthepeopleofthesoutherncountries ordoyoumeanforceofcharacterinanabsolutesense 寬柔以教 不報(bào)無道 南方之強(qiáng)也 君子居之 Tobepatientandgentle readytoteach returningnotevilforevil thatistheforceofcharacterofthepeopleofthesoutherncountries Itistheidealofthemoralman 衽金革 死而不厭 北方之強(qiáng)也 而強(qiáng)者居之 Tolieunderarmsandmeetdeathwithoutregret thatistheforceofcharacterofthepeopleofthenortherncountries Itistheidealofthebraveman 故君子和而不流 強(qiáng)哉矯 Butforceofcharacterinanabsolutesenseisanotherthing Whereforethemanwiththetrueforceofmoralcharacterisonewhoiseasyandaccommodatingandyetwithoutweaknessorindiscrimination Howunflinchinglyfirmhehisinhisstrength 中立而不倚 強(qiáng)哉矯 Heisindependentwithoutanybias Howunflinchinglyfirmheisinhisstrength 國有道 不變?nèi)?強(qiáng)哉矯 Whenthereismoralsocialorderinthecountry ifheenterspubliclife hedoesnotchangefromwhathewaswhenheinretirement 國無道 至死不變 強(qiáng)哉矯 Whenthereisnomoralsocialorderinthecountryheholdsonhiswaywithoutchangingevenuntodeath Howunflinchinglyfirmheisinhisstrength 信箱 zhooushi 博客 謝謝