Chen -
《大学》的译文
大学的宗旨在于弘扬光明正大的品德，在于使人弃旧图新，在于使人达到最完善的境界。知道应达到的境界才能够志向坚定；志向坚定才能够镇静不躁；镇静不躁才能够心安理得；心安理得才能够思虑周祥；思虑周祥才能够有所收获。每样东西都有根本有枝未，每件事情都有开始有终结。明白了这本末始终的道理，就接近事物发展的规律了。古代那些要想在天下弘扬光明正大品德的人，先要治理好自己的国家；要想治理好自己的国家，先要管理好自己的家庭和家族；要想管理好自己的家庭和家族，先要修养自身的品性；要想修养自身的品性，先要端正自己的心思；要想端正自己的心思，先要使自己的意念真诚；要想使自己的意念真诚，先要使自己获得知识；获得知识的途径在于认识、研究万事万物。通过对万事万物的认识、研究后才能获得知识；获得知识后意念才能真诚；意念真诚后心思才能端正；心思端正后才能修养品性；品性修养后才能管理好家庭和家族；管理好家庭和家族后才能治理好国家；治理好国家后天下才能太平。
上自国家元首，下至平民百姓，人人都要以修养品性为根本。若这个根本被扰乱了，家庭、家族、国家、天下要治理好是不可能的。不分轻重缓急，本末倒置却想做好事情，这也同样是不可能的！
这就叫做抓住了根本，这就叫知识达到顶点了。
使意念真诚的意思是说，不要自己欺骗自己。要像厌恶腐臭的气味一样，要像喜爱美丽的女人一样，一切都发自内心。所以，品德高尚的人哪怕是在一个人独处的时候，也一定要谨慎。品德低下的人在私下里无恶不作，一见到品德高尚的人便躲躲闪闪，掩盖自己所做的坏事而自吹自擂。殊不知，别人看你自己，就像能看见你的心肺肝脏一样清楚，掩盖有什么用呢？这就叫做内心的真实一定会表现到外表上来。所以，品德高尚的人哪怕是在一个人独处的时候，也一定要谨慎。
曾子说：“十只眼睛看着，十只手指着，这难道不令人畏惧吗？！”
财富可以装饰房屋，品德却可以修养身心，使心胸宽广而身体舒泰安康。所以，品德高尚的人一定要使自己的意念真诚。
《诗经》说：“看那淇水弯弯的岸边，嫩绿的竹子郁郁葱葱。有一位文质彬彬的君子，研究学问如加工骨器，不断切磋；修炼自己如打磨美玉，反复琢磨。他庄重而开朗，仪表堂堂。这样的一个文质彬彬的君子，真是令人难忘啊！”这里所说的“如加工骨器，不断切磋”，是指做学问的态度；这里所说的“如打磨美玉，反复琢磨”，是指自我修炼的精神；说他“庄重而开朗”，是指他内心谨慎而有所戒惧；说他“仪表堂堂”，是指他非常威严；说“这样一个文质彬彬的君子，可真是令人难忘啊！”是指由于他品德非常高尚，达到了最完善的境界，所以使人难以忘怀。《诗经》说：“啊啊，前代的君王真使人难忘啊！”这是因为君主贵族们能够以前代的君王为榜样，尊重贤人，亲近亲族，一般平民百姓也都蒙受恩泽，享受安乐，获得利益。所以，虽然前代君王已经去世，但人们还是永远不会忘记他们。
《康诰》说：“能够弘扬光明的品德。”《太甲》说：“念念不忘这上天赋予的光明禀性。”《尧典》说：“能够弘扬崇高的品德。”这些都是说要自己弘扬光明正大的品德。
商汤王刻在洗澡盆上的箴言说”如果能够一天新，就应保持天天新，新了还要更新。” 《康诰》说：“激励人弃旧图新。” 《诗经》说，“周朝虽然是旧的国家，但却禀受了新的天命。”所以，品德高尚的人无处下追求完善。
《诗经》说：“京城及其周围，都是老百姓向往的地方。”《诗经》又说：“‘绵蛮"叫着的黄鸟，栖息在山冈上。”孔子说：“连黄鸟都知道它该栖息在什么地方，难道人还可以不如一只鸟儿吗？”《诗经》说：“品德高尚的文王啊，为人光明磊落，做事始终庄重谨慎。”做国君的，要做到仁爱；做臣子的，要做到恭敬；做子女的，要做到孝顺；做父亲的，要做到慈爱；与他人交往，要做到讲信用。
孔子说：“听诉讼审理案子，我也和别人一样，目的在于使诉讼不再发生。”使隐瞒真实情况的人不敢花言巧语，使人心畏服，这就叫做抓住了根本。
之所以说修养自身的品性要先端正自己的心思，是因为心有愤怒就不能够端正；心有恐惧就不能够端正；心有喜好就不能够端正；心有忧虑就不能够端正。
心思不端正就像心不在自己身上一样：虽然在看，但却像没有看见一样；虽然在听，但却像没有听见一样；虽然在吃东西，但却一点也不知道是什么滋味。所以说，要修养自身的品性必须要先端正自己的心思。
之所以说管理好家庭和家族要先修养自身，是因为人们对于自己亲爱的人会有偏爱；对于自己厌恶的人会有偏恨；对于自己敬畏的人会有偏向；对于自己同情的人会有偏心；对于自己轻视的人会有偏见。因此，很少有人能喜爱某人又看到那人的缺点，厌恶某人又看到那人的优点。所以有谚语说：“人都不知道自己孩子的坏，人都不满足自己庄稼的好。”这就是不修养自身就不能管理好家庭和家族的道理。
之所以说治理国家必须先管理好自己的家庭和家族，是因为不能管教好家人而能管教好别人的人，是没有的，所以，有修养的人在家里就受到了治理国家方面的教育：对父母的孝顺可以用于侍奉君主；对兄长的恭敬可以用于侍奉官长；对子女的慈爱可以用于统治民众。
《康浩》说：“如同爱护婴儿一样。”内心真诚地去追求，即使达不到目标，也不会相差太远。要知道，没有先学会了养孩子再去出嫁的人啊！
一家仁爱，一国也会兴起仁爱；一家礼让，一国也会兴起礼让；一人贪婪暴戾，一国就会犯上作乱。其联系就是这样紧密，这就叫做：一句话就会坏事，一个人就能安定国家。
尧舜用仁爱统治天下，老百姓就跟随着仁爱；桀纣用凶暴统治天下，老百姓就跟随着凶暴。统治者的命令与自己的实际做法相反，老百姓是不会服从的。所以，品德高尚的，总是自己先做到。然后才要求别人做到；自己先不这样做，然后才要求别人不这样做。不采取这种推己及人的恕道而想让别人按自己的意思去做，那是不可能的。所以，要治理国家必须先管理好自己的家庭和家族。
《诗经》说：“桃花鲜美，树叶茂密，这个姑娘出嫁了、让全家人都和睦。”让全家人都和睦，然后才能够让一国的人都和睦。《诗经》说：“兄弟和睦。”兄弟和睦了，然后才能够让一国的人都和睦。《诗经》说：“容貌举止庄重严肃，成为四方国家的表率。”只有当一个人无论是作为父亲、儿子，还是兄长、弟弟时都值得人效法时，老百姓才会去效法他。这就是要治理国家必须先管理好家庭和家族的道理。
之所队说平定天下要治理好自己的国家，是因为，在上位的人尊敬老人，老百姓就会孝顺自己的父母，在上位的人尊重长辈，老百姓就会尊重自己的兄长；在上位的人体恤救济孤儿，老百姓也会同样跟着去做。所以，品德高尚的人总是实行以身作则，推已及人的“絜矩之道”。
如果厌恶上司对你的某种行为，就不要用这种行为去对待你的下属；如果厌恶下属对你的某种行为，就不要用这种行为去对待你的上司；如果厌恶在你前面的人对你的某种行为，就不要用这种行为去对待在你后面的人；如果厌恶在你后面的人对你的某种行为，就不要用这种行为去对待在你前面的人；如果厌恶在你右边的人对你的某种行为，就不要用这种行为去对待在你左边的人；如果厌恶在你左边的人对你的某种行为，就不要用这种行为去对待在你右边的人。这就叫做“絜矩之道”。
《诗经》说：“使人心悦诚服的国君啊，是老百姓的父母。”老百姓喜欢的他也喜欢，老百姓厌恶的他也厌恶，这样的国君就可以说是老百姓的父母了。《诗经》说：“巍峨的南山啊，岩石耸立。显赫的尹太师啊，百姓都仰望你。”统治国家的人不可不谨慎。稍有偏颇，就会被天下人推翻。《诗经》说：“殷朝没有丧失民心的时候，还是能够与上天的要求相符的。请用殷朝作个鉴戒吧，守住天命并不是一件容易的事。”这就是说，得到民心就能得到国家，失去民心就会失去国家。
所以，品德高尚的人首先注重修养德行。有德行才会有人拥护，有人拥护才能保有土地，有土地才会有财富，有财富才能供给使用，德是根本，财是枝末，假如把根本当成了外在的东西，却把枝末当成了内在的根本，那就会和老百姓争夺利益。所以，君王聚财敛货，民心就会失散；君王散财于民，民心就会聚在一起。这正如你说话不讲道理，人家也会用不讲道理的话来回答你；财货来路不明不白，总有一天也会不明不白地失去。
《康浩》说：“天命是不会始终如一的。”这就是说，行善便会得到天命，不行善便会失去天命。《楚书》说：“楚国没有什么是宝，只是把善当作宝。”舅犯说，“流亡在外的人没有什么是宝，只是把仁爱当作宝。”
《秦誓》说：“如果有这样一位大臣，忠诚老实，虽然没有什么特别的本领，但他心胸宽广，有容人的肚量，别人有本领，就如同他自己有一样；别人德才兼备，他心悦诚服，不只是在口头上表示，而是打心眼里赞赏。用这种人，是可以保护我的子孙和百姓的，是可以为他们造福的啊！相反，如果别人有本领，他就妒嫉、厌恶；别人德才兼备，他便想方设法压制，排挤，无论如何容忍不得。用这种人，不仅不能保护我的子孙和百姓，而且可以说是危险得很！”因此，有仁德的人会把这种容不得人的人流放，把他们驱逐到边远的四夷之地去，不让他们同住在国中。这说明，有德的人爱憎分明，发现贤才而不能选拔，选拔了而不能重用，这是轻慢：发现恶人而不能，了而不能把他驱逐得远远的，这是过错。喜欢众人所厌恶的，厌恶众人所喜欢的，这是违背人的本性，灾难必定要落到自己身上。所以，做国君的人有正确的途径：忠诚信义，便会获得一切；骄奢放纵，便会失去一切。
生产财富也有正确的途径；生产的人多，消费的人少；生产的人勤奋，消费的人节省。这样，财富便会经常充足。仁爱的人仗义疏财以修养自身的德行，不仁的人不惜以生命为代价去敛钱发财。没有在上位的人喜爱仁德，而在下位的人却不喜爱忠义的；没有喜爱忠义而做事却半途而废的；没有国库里的财物不是属于国君的。孟献子说：“养了四匹马拉车的士大夫之家，就不需再去养鸡养猪；祭祀用冰的卿大夫家，就不要再去养牛养羊；拥有一百辆兵车的诸侯之家，就不要去收养搜刮民财的家臣。与其有搜刮民财的家臣，不如有偷盗东西的家臣。”这意思是说，一个国家不应该以财货为利益，而应该以仁义为利益。做了国君却还一心想着聚敛财货，这必然是有小人在诱导，而那国君还以为这些小人是好人，让他们去处理国家大事，结果是天灾人祸一齐降临。这时虽有贤能的人，却也没有办法挽救了。所以，一个国家不应该以财货为利益，而应该以仁义为利益。
《大学》的内涵及应用
《大学》文辞简约，内涵深刻，影响深远。两千年来无数仁人志士由此登堂入室以窥儒家之门。 该文从实用主义角度，对现代人如何做人，做事，立业等等均有深刻启迪意义。 中华民国国父孙中山作三民主义之民族主义中第六讲题提到；“我们现在要能够齐家、治国，不受外国的压迫，根本上便要从修身起，把中国固有知识一贯的道理先恢复起来，然后我们民族的精神和民族的地位才都可以恢复。”，且三民主义亦为中华民国宪法第一条之内含。可见研读大学，亦有助理解中华民国宪法法源依据。
第一章为绪论。本章交代梁实秋的生平简介、主要翻译成就、研究梁实秋翻译的情况以及其他学者的主要观点，同时交代本书的研究意图、研究方法、理论依据、研究意义以及主要内容。
第二章讨论梁实秋“中庸翻译观”的形成。梁实秋的“中庸翻译观”深受其“中庸”的人生哲学的影响，这种人生哲学与他传统士大夫式的思想底蕴密不可分，是儒家思想、白璧德新人文主义与他本人的贵族气质、绅士风度的杂糅体。儒家学说的“中庸”之道构成了他整个人生哲学的中轴，白璧德的新人文主义被梁实秋赋予了新的时代色彩，中西文化的双重洗礼使他在人生态度、思维方式、文艺思想等方面呈现出明显的“中庸”色彩，并且深深地影响着他的翻译活动。
第三章讨论梁实秋“中庸翻译观”的认识论基础是“诚信”原则与“时中”原则。诚信为本、因时而中，这是达到“善”与“美”的条件。梁实秋翻译《莎士比亚全集》的态度以诚信为本，努力追求和谐之境。梁实秋的翻译选择因时而中，有其外因和内因。梁实秋译莎的外在因素与胡适和余上沅的影响分不开，也是特定历史背景下他理性选择的结果，虽然有悖于主流诗学话语，却在一定程度上拓宽了当时中国翻译文学的阐释空问。梁实秋译莎的内在因素是阐释其人性论的文艺思想。另外，梁实秋内心深处对“真”、“善”、“美”的追求与莎士比亚形成了某种内在精神契合，因此选择译莎不仅是他价值取向的表白，也是其审美理想的张扬。
第四章讨论梁实秋“中庸翻译观”的认识论中枢是“适度”原则与“中和”原则。梁实秋受西方阐释学与中国阐释学的双重影响，试图在客观阐释与主观阐释之间寻求一条“中庸”之道，他以异化策略为主、归化策略为辅，注意将“诗学取向”与“读者接受”相结合，体现了“适度阐释”的原则；“中庸”的工具性意义还体现在对审美格调的思维和表达模式上。儒家美学的核心是“中和”之美，它既是一种境界，也是一种具体的审美范式。梁实秋译莎时表现出和谐圆融的审美理念，融合了西方古典主义严谨、传统、凝练的美学思想以及中国古典美学的“重味”的精神，传递渗透于莎士比亚字里行间的自然美、意蕴美、情感美，激发人们对真理的热爱、对道德的信念以及对美的追求。另外，梁实秋译莎受语言审美因素、文体风格、文化因素等方面的审美制约。
第五章讨论梁实秋“中庸翻译观”的实践论是“诚”、“善”、“美”的统一。梁实秋的翻译实践体现了一种对话精神，他在文化内涵的传递、文学形式的输入以及语言风格的再现方面都颇有特色。梁实秋在处理文化意象与习语等文化内涵时主要采用直译或直译加注的方法，注意将“尊重作者”与“译者介入”相结合；梁实秋在传递文学形式方面主要用白话散文体译莎，虽然改变了原作形式，但也是对翻译莎作“无韵诗体”的大胆尝试；梁实秋在处理莎作中的某些语言变体时淡化了原作语言的“陌生化”色彩，他的恒常审美定势形成了文本与读者间的一种空缺。本章同时分析了梁实秋译莎活动的社会影响。
第六章讨论梁实秋“中庸翻译观”对翻译研究的启示。梁实秋的“中庸翻译观”是一种理性交往的价值取向、理想状态的方法论思想以及刚柔相济的文化品格，它对规范译者的伦理道德、实现异化译文的最优化、正确对待经典名著的复译，以及如何历史地、辩证地进行文学翻译批评等问题都有重要意义。学者应具有“柔性”品质与“刚性”精神，在中与西、古与今的文化碰撞与融合中形成一种多元开放的宽阔的现代视野。
第七章是结论。本章总结了梁实秋“中庸翻译观”的主要内涵、该项研究的学术参考价值以及局限之处等问题。
[编辑本段]目录
第一章绪论
第一节梁实秋生平简介及其对中华译坛的主要贡献
第二节研究梁实秋翻译的情况及其主要观点
第三节研究意图、研究方法及研究意义
第四节本书内容简介
第二章梁实秋中庸翻译观的形成
第一节概述
第二节儒家思想与新人文主义的契合
第三节梁实秋的文艺思想
第四节梁实秋的文艺思想对其翻译观的影响
第三章梁实秋中庸翻译观的认识论基础——诚信原则与时中原则
第一节概述
第二节梁实秋翻译《莎士比亚全集》的态度——诚信为本
第三节梁实秋翻译《莎士比亚全集》的目的——因时而中
第四章梁实秋中庸翻译观的认识论中枢——适度原则与中和原则
第一节概述／109
第二节梁实秋翻译《莎士比亚全集》的策略——恰切适度
第三节梁实秋译莎策略选择的原因分析
第四节梁实秋翻译《莎士比亚全集》的审美理念——和谐圆融
第五章梁实秋中庸翻译观的实践论——诚、善、美的统一
第一节梁实秋翻译实践的对话精神
第二节文化内涵的传递
第三节文学形式的输入
第四节语言风格的再现
第五节梁实秋翻译《莎士比亚全集》的社会影响
第六章梁实秋中庸翻译观对翻译研究的启示
第一节译者的伦理道德
第二节异化翻译的最优化
第三节莎士比亚作品复译问题
第四节梁实秋译莎的评价及其启示
第五节梁实秋中庸翻译观的现代意义
第七章结论
参考文献
后记
瑞瑞爱吃桃 -
中庸翻译文
"Doctrine of the mean" full text The destiny says the nature, the might as well says that, cultivates oneself according to religious doctrine to say teaches.Also also, may not the moment leave, separable non-road.Therefore the gentleman abstains cautious its does not see, frightened its did not hear.Not sees hidden, not reveals micro, therefore gentleman cautious its alone.In the laughter, anger, sorrow, and happiness has not sent, says; But sends all the festival, says the sum.Also, world big this; With also, the world reaches.Sends neutral.The day status, the myriad things nurture. The zhong ni said that,“Gentleman doctrine of the mean, villain counter-doctrine of the mean.Doctrine of the mean of also when the gentleman, gentleman; Doctrine of the mean of also the villain, the villain not dreads.” Sub-said that,“Doctrine of the mean it to! The people fresh can long!” Sub-said that,Also “a line, I do not know: Knowing it, the simplemindedness has been inferior to.Also unclear, I know: Sage it, the unfiliality has been inferior to.Also the human none who does not diet, fresh can know the taste.” Sub-said that,“It not good husband!” Sub-said that,“Shun Qida knows also and! But Shun Hao asks well observes the modern coinages, hidden wicked raises friendly, holds its both sides, with in the people, its Si thinks Shun!” Sub-said that,“The human all said `gives knows", drives to accept Zhu Gu擭 in the trap, but not the knowledge wards off.The human all said `gives knows", selects the doctrine of the mean, but cannot the 1 full month 2 full year defend.” Sub-said that,Also “returns to the manner, selects the doctrine of the mean, one friendly believes in sincerely not loses.” Sub-said that,Also also “the world country may, the rank and emoluments be possible to dismiss, also the naked sword may step, doctrine of the mean not impossible.” Sub-Lu Wenqiang.Sub-said that,“South strong and? North strong and? But damps strong and? The width softens teaches, does not report wickedly, also south strong, the gentleman occupies it.ren the golden leather, dies does not tire of, also north strong, but the powerhouse occupies it.Therefore the gentleman and does not flow, strong rectifies! The neutrality does not rely on, strong rectifies! The country is correct, fills invariably, strong rectifies! The country is wicked, is unchanging even to death, strong rectifies!” Sub-said that,Usually “hidden line of strange, the later generation has states, I not for it.But the gentleman obeys the line, gives up halfway, I not can be over.The gentleman depends on the doctrine of the mean, but flees the world is not known not the regret, only the saint can it.Road of Fei Eryin gentleman.Simplemindedness the husband and wife, may with know; Also and to, although the sage also has does not know.Unfiliality the husband and wife, may be able good; Also and to, although the sage also has cannot.Also the world, the human still have regrets greatly.Therefore the gentleman language is big, the world not can carry; The language is small, the world not can break."Poem" cloud: “yuan flies li the day, the fish leap in the deep pool.The" word its about observes.Road of the gentleman, makes end husbands and wives; Also and to, observes the world.” Sub-said that,“Not distant person.But the human is the distant person, may not be the road."Poem" cloud: “Acts as a marriage go-between, it is not far." is a matchmaker acts as a marriage go-between, casts a sidelong glance regards it, still thinks far.Therefore the gentleman by the rule by people person, changes stops.Disobeys not to be far loyally, Shi Zhuji does not hope, also does not do to others.Road of the gentleman four, the earthen mound has not been able one: Asks, by the matter father, has not been able; Asks the feudal official, by matter Mr., has not been able; Asks the younger brother, by the matter brother, has not been able; Asks the friend, executes it first, also has not been able, the earnest practice of ordinary virtues, the careful in ordinary speech; Has insufficient, does not dare not to make an effort, has -odd does not dare; The word gives a thought to the line, the line gives a thought to the word, gentleman Hu not 慥 慥 you! But besides gentleman element its line, does not hope.Element riches and honor, line of riches and honor; The element is lowly, line lowly; Element Yi and Di, line of Yi and Di; Element adversity, line of adversity: But the gentleman does not have not not contentedly into.Under on position mausoleum, does not help in the lower position, oneself does not strive for in the human, then not complains.On not the resentful day, gets down not especially the human.Therefore the gentleman lives safely by qi the life, the villain risks danger luckily by.” Sub-said that,“Shoots has as if the gentleman; Loses the various bull"s eyes, self-examines Zhu Qishen.Road of the gentleman, wards off like the line far to have from near, wards off like the climb up to have to feel inferior."Poem" said that,“The wife good gathers, like drum Chinese zither qin.Brothers already amiable, with Le Qiedan.The suitable your home, is happy your wife and children."” sub-said that,“Parents it is suitable!” Sub-said that,“The ghosts and gods are Germany, its abundant! Regards not sees, listens not to hear, but the body cannot lose.Causes person of aplanatic splendid attire the world, relies on the sacrificial offering, vast like in above, like in its about."Poem" said that,“Standard of the god thinks, cannot think! Furthermore may shoot thinks!"Husband micro revealing, honest cannot cover so the husband.” Sub-said that,“Shun its greeting letter also and! Germany is the sage, reveres for the emperor, rich within the four seas.The ancestral temple entertains with food and drink it, the descendants guarantee it.Therefore Germany must its, have its wealth, to have its, to have its long-lived.But therefore biology of the day, must because of its material sincere.Therefore planting cultivates it, leaning turns round it."Poem" said that,“Fine happy gentleman, constitution constitution good character.The suitable people are pleasant, wealth Yu Tian.Blesses life it, from day Shanghai it.Therefore" the big Germany must be ordered to.” Sub-said that,“Does not have sorrow, it only king wen! By Wang Jiwei the father, take King Wu as, the father makes it, sub-states it.King Wu inherits your majesty, Wang Ji, the king wen xu, one Rung Yi has the world, the body does not lose the world to reveal the name. Reveres for the emperor, rich within the four seas.The ancestral temple entertains with food and drink it, the descendants guarantee it.At the end of King Wu is ordered to.The Duke of Zhou existing writing, military Germany, pursue king your majesty, the king season, on offers sacrifice male first ritual of by the emperor.Also Si Li, reaches feudal lord doctor, and gentleman common people.The father is doctor, sub-is the gentleman, buries by doctor, offers a sacrifice to by the gentleman.The father is the gentleman, sub-is doctor, buries by the gentleman, offers a sacrifice to by doctor.Mourning of the time, reaches doctor.Three years mourning, reaches the emperor.Mourning of the parents, does not have in any case, one.” Sub-said that,“King Wu, Duke of Zhou, it reaches the filial piety! The husband filial piety, continues will of friendly the human, states matter of friendly the human.Spring and Autumn Period repairs its ancestral temple, Chen Qizong, supposes its clothes clothes, recommends meantime eats.Ritual of the ancestral temple, therefore foreword illustrious solemn.Foreword jue, therefore distinguishes in any case.Foreword matter, also therefore distinguishes virtuously, under travel reward for on, therefore catches inexpensively. Swallow wool, therefore foreword tooth.Treads its, a line of its ritual, plays its happy, respects its reveres, likes its kissing, the matter dies like the matter to live, the matter perishes like the matter to save, the filial piety thes utmost.The suburb society ritual of, therefore matter God.Ritual of the ancestral temple, therefore offers sacrifice to it first.The bright suburb society ritual of, 禘 tastes righteousness, the governing as if shows the various palms!” The sorrow male asks the politics.Sub-said that,“Article, military politics, cloth in method.Its person saves, then its politics lifts; Its person perishes, then its political rest.Humanity sensitive politics, tunnel sensitive tree.Husband politics also, cattail Lu.Therefore for the politics in the human, takes the human by the body, practices moral culture by said, cultivates oneself according to religious doctrine by the kernel.Also the savant person, cherishes one"s relatives in a big way for; Also righteousness suitable, reveres virtuously for big. Cherishes one"s relatives it to kill, reveres and so on virtuously, the ritual lives.Does not attain in the lower position on, the people cannot result in govern! Therefore the gentleman may not not practice moral culture; Thinks practices moral culture, may not the matter not kiss; Thinks the matter to kiss, may not not know the human; Thinks knows the human, may not not know the day.” “The world reaches five, therefore third line.Saying: Also also also also also the rulers and the ministers, the fathers and sons, husbands and wives, the brothers, junction of the friend, five worlds reach.Knowledge, kind, brave, also everlasting virtues of the three world, therefore one of lines.Either knows from birth, either acquired knowledge, either thus knows it; And knows it, one. Either An Erxing it, but either advantage line of it, but either reluctantly line of it; And success, one.” Sub-said that,“Is diligent the near knowledge, energetically puts into practice the near kernel, knows the shame to approach bravely.Knows Si three, then knows therefore practices moral culture; Knows therefore practices moral culture, then knows therefore governs the human; Knows therefore governs the human, then knows therefore governs the world country.” “Every has the nine classics for the world country, said: Also practices moral culture, also reveres virtuously, also cherishes one"s relatives, also respects minister, also also also the body whole body of ministers, the sub-common people, come all the various crafts, also the supple distant person, cherishes the feudal lord.Practices moral culture then the road stands, reveres virtuously then the forty years old, cherishes one"s relatives then the various father brothers are not resentful, respects minister not to be dizzy, then the body whole body of ministers newspaper of ritual the gentleman is heavy, then the sub-common people the common people urge, comes all the various crafts then capital foot, supple distant person then the four directions turn over to it, cherishes the feudal lord then world fear it.Aplanatic splendid attire, discourteous motionless, therefore practices moral culture; But slanders the far color, the inexpensive goods the guide, therefore urges virtuously; Reveres its, heavy its wealth, with its likes and dislikes, therefore urges to cherish one"s relatives; Official Sheng Renshi, therefore urges minister; Loyal letter heavy wealth, also therefore urges the gentleman, when causes to collect thinly, therefore urges the common people; The date province month tries, also the granary calls the matter, therefore urges all the various crafts; Sees off the departing guests and welcomes the newcomers, but Jiashan boast commisserate cannot, therefore supple distant person; Continues 绝 the world, lifts the waste country, governs randomly holds the danger, the dynasty hires by when, but thick toward thinly comes, therefore bosom feudal lord.” “Every has the nine classics for the world country, therefore one of lines.Everything Henan stands, then the unhesitating abandons.The word predecessor rule 跲, in anticipation the rule was not sleepy, in front of the line rule chronic illness, in front of the road the rule was not poor. “Does not attain in the lower position on, the people cannot result in govern; Attains on is correct: Does not believe the friend, does not attain on; The letter friend is correct: Is not suitable kisses, does not believe the friend; Along kisses is correct: Counter-Zhu Shen is dishonest, is not suitable kisses; The honest body is correct: Unclear friendly, dishonest body.Honesty, road of the day; Honest, road of the human.The honesty does not make an effort, does not think, calm middle course, sage.Honest, selects friendly and tenacious. “Learned it, interrogates it, cautious thinks it, clearly distinguishes it, sincere line of it.Has not studies, studies not energy, not handles; Some not asked that, asked not knows, not handles; Has Furth, thinks not, not handles; Has not distinguishes, distinguishes Firmin, not handles; Has not good, line not sincere, not handles.The human one can oneself hundred it, the human ten be able oneself thousand it.The fruit can this field of endeavor, although simpleminded must be bright, although supple must be strong. “From honest bright, says the nature.The self-evident is honest, says teaching.Honest then bright, Ming Zecheng.Only the world is most sincere, is can its nature; Can its nature; Then can nature of the completely person; Can nature of the completely person, then can the nature; Can the nature, then may approve nourishing of the world; May approve nourishing of the world, then may and the world senate. “Next sends the tune.Qu Neng has the honesty, honest then shape, shape then, is wearing then bright, Ming Ze moves, moves changes, abnormality.Only the world for can melt most sincerely. “The most sincere road, may front know.The country will be popular, must have auspicious.The country will perish, must have the evil portents. Sees the
西柚不是西游 -
大学的宗旨在于弘扬光明正大的品德，在于使人弃旧图新，在于使人达到最完善的境界。知道应达到的境界才能够志向坚定；志向坚定才能够镇静不躁；镇静不躁才能够心安理得；心安理得才能够思虑周祥；思虑周祥才能够有所收获。每样东西都有根本有枝未，每件事情都有开始有终结。明白了这本末始终的道理，就接近事物发展的规律了。古代那些要想在天下弘扬光明正大品德的人，先要治理好自己的国家；要想治理好自己的国家，先要管理好自己的家庭和家族；要想管理好自己的家庭和家族，先要修养自身的品性；要想修养自身的品性，先要端正自己的心思；要想端正自己的心思，先要使自己的意念真诚；要想使自己的意念真诚，先要使自己获得知识；获得知识的途径在于认识、研究万事万物。通过对万事万物的认识、研究后才能获得知识；获得知识后意念才能真诚；意念真诚后心思才能端正；心思端正后才能修养品性；品性修养后才能管理好家庭和家族；管理好家庭和家族后才能治理好国家；治理好国家后天下才能太平。上自国家元首，下至平民百姓，人人都要以修养品性为根本。若这个根本被扰乱了，家庭、家族、国家、天下要治理好是不可能的。不分轻重缓急，本末倒置却想做好事情，这也同样是不可能的！
商汤王刻在洗澡盆上的箴言说”如果能够一天新，就应保持天天新，新了还要更新。”《康诰》说：“激励人弃旧图新。”《经》说，“周朝虽然是旧的国家，但却禀受了新的天命。”所以，品德高尚的人无处不追求完善。