Confucianism, the philosophical system founded on the teaching of Confucius (551 - 479 BC), dominated Chinese sociopolitical life for most of Chinese history and largely influenced the cultures of Korea, Japan, and Indochina.儒家哲学体系创立于孔夫子的教（ 551 -4 79B C）的，占主导地位的中国社会政治生活中的大部分时间中国的历史和在很大程度上影响了文化的韩国，日本及中南半岛。 The Confucian school functioned as a recruiting ground for government positions, which were filled by those scoring highest on examinations in the Confucian classics.儒家毛病，作为一个招聘为政府的立场，这是填补那些得分最高的考试，在儒家经典。 It also blended with popular and imported religions and became the vehicle for articulating Chinese mores to the peasants.它也混纺顺应民心和外来宗教，并成为汽车阐明中国习俗给农民。 The school's doctrines supported political authority using the theory of the mandate of heaven.学校的学说支持的政治权威，用理论的任务的天堂。 It sought to help the rulers maintain domestic order, preserve tradition, and maintain a constant standard of living for the taxpaying peasants.它寻求帮助统治者维持国内秩序，维护传统，并维持一个恒定的生活水准，为纳税人农民。 It trained its adherents in benevolence, traditional rituals, filial piety, loyalty, respect for superiors and for the aged, and principled flexibility in advising rulers.它训练有素其信徒在善，传统礼仪，孝顺，忠诚，尊重上级，为老人，原则性强的灵活性，在提供咨询意见的统治者。
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Advanced Information 先进的信息
Confucius was born of a poor family, but secured an education.孔子出生在一个贫穷的家庭，而有担保的教育。 His Chinese name was K'ung Fu - tze.他的中文名字是k'ung富-梓。 He acquired such a reputation as a teacher that he was appointed to a position in the government, and eventually became Minister of the State of Lu.他获得此美誉，作为一名教师，他被任命到一个位置，在政府，并最终成为部长，国务院的卢。 Some years later, after becoming disgusted with his ruler and the government, he resigned and spent the rest of his life studying and teaching.若干年后，后成为讨厌他的统治者和政府的代表，他的辞职，并度过余生学习和教学。
Confucianism became the basis of the Chinese State during the Han Dynasty (206 BC - 220 AD).儒学的基础上，中国国务院在汉代（公元前206 -公元2 20年） 。 Chinese society recognized a relatively classless society, only recognizing two: the educated and theuneducated.中国社会公认的一个比较无类别社会中，只承认两个：受过教育的人和theuneducated 。 Scholarship was revered.奖学金是崇敬。
Confucius was not a religious thinker like Buddha, Christ or Mohammed, but a social reformer.孔子是不是一个宗教思想家如佛，耶稣或穆罕默德，而是一个社会改革者。 "I am not an originator but a transmitter." "我不是一个发端，但发射机" 。 He edited, compiled or wrote the 'Five Canons' and the 'Four Books' which contain the morals and philosophy that the Chinese people have followed consistently for the past 2500 years.他主编，编译或写'五门炮'和'四书' ，其中包含道德和哲学是，中国人民一贯遵循为近2500年。
Priorities are: First - family (or family clan); Second - community. 重点是：第一-家庭（或家庭宗族） ;二-社区。 The individual is unimportant. Ancestors are worshipped as part of the religion. 个人不重要，祖先崇拜，是因为部分的宗教。
Importance is placed on adherence to the traditional ways of doing things.重要的是，放在坚持以传统的方法去做的事情。 He discussed at length the five important relationships:他详细地讨论了五个重要关系：
A modern Chinese scholar suggested that the core of Confucian philosophy is contained in these words:一个现代的中国学者建议为核心的儒家哲学，是包含在这些话：
The men of old, when they wished their virtues to shine throughout the land, first had to govern their states well.男人的旧时，他们希望他们的美德，照耀整个大地，首先要治理他们的国家。 To govern their states well, they first had to establish harmony in their families.治理他们的国家不好，他们首先要建立和谐家庭。 To establish harmony in their families, they first had to discipline themselves.建立和谐，他们的家人，他们首先要自律。 To discipline themselves, they first had to set their minds in order.自律问题，他们首先应该确定自己的心灵秩序。 To set their minds in order, they first had to make their purpose sincere.定其心，以，他们首先要作出自己的目的，诚恳的。 To make their purpose sincere, they first had to extend their knowledge to the utmost.做出自己的目的，有诚意的话，他们首先要扩大自己的知识，以最大的。 Such knowledge is acquired through a careful investigation of things.这种知识是后天经过缜密调查事物的全面情况。 For with things investigated knowledge becomes complete.对于事情进行调查，知识才能成为完整的。 With knowledge complete the purpose becomes sincere.与知识完整的目的，成为真诚的。 With the purpose sincere the mind is set in order.其宗旨是真诚的心是一套合乎规定。 With the mind set in order there is real self discipline.与心态，以有真正的自律。 With real self discipline the family achieves harmony.与真正的自律，家庭达到和谐。 With harmony in the family the state becomes well governed.与和谐的家庭，国家，成为有良好的管治。 With the state well governed there is peace throughout the land.随着国家治理得好的有全国的和平土地。
General Information 一般资料
Confucius, (551 - 479 BC), was the Chinese sage who founded Confucianism.孔子， （ 551 -4 79B C）的，是中国哲人创立了儒学。 Born of a poor but aristocratic family in the state of Lu (now Shantung province), he was orphaned at an early age.出生在日本一个穷国，但贵族家庭，在国家的卢（现在山东省） ，他成为孤儿，在较早年龄。 As a young man, he held several minor government posts; in later years, he advanced to become minister of justice in his home state.作为一个年轻的男子，他进行了几次小规模的政府职位，在1968年，他的先进，成为司法部长，在他的家乡。 But he held these positions only intermittently and for short periods because of conflicts with his superiors.但他认为，这些职位只间歇时间很短，因为冲突的，与他的上司。 Throughout his life, he was best known as a teacher.他的一生，他是最有名的，作为一名教师。 When he died at the age of 72, he had taught a total of 3,000 disciples who carried on his teaching.当他去世时是72岁高龄，他曾教导共有3000名弟子的人进行对他的教导。
Three doctrines of Confucius are particularly important.三学说，孔子就显得尤其重要。 The first is benevolence (jen). Confucius considered benevolence as something people cultivate within themselves before it can affect their relations with others.首先是善（仁） ，孔子认为是善，看成是人民内部培养自己，然后才能影响他们与其他人的关系。 The best way to approach benevolence is in terms of enlightened self interest, that is, putting the self in the position of the other and then treating the other accordingly.最好的办法的办法，仁者而言，开明的自我利益的，那就是把自我的立场与其他再处理其他。 Two sayings of Confucius best express this idea: "Do not do to others what you would not like yourself"; and "Do unto others what you wish to do unto yourself." Benevolence means the practice of these two sayings.两个熟语孔子的最好表达这个想法： "己所不欲，别人什么，你不希望自己" ，以及"己所不欲，你想，勿施于自己"善的手段的做法，这两个说法。 The second doctrine concerns the superior man (chun - tzu).第二个学说是有关上级文（春-贞子） 。 The superior man is one who practices benevolence regardless of family background. 优人是一个人的做法善不论其家庭背景。 Ritual propriety is the third doctrine. 礼仪正当性是第三学说。 Confucius emphasized right behavior in one's relations; man should act in accordance with propriety.孔子强调正确的行为，在一个人的关系;男子要按照正当性。 Thus one behaves ritualistically with the other.因此，一个表现ritualistically与其他。 Such behavior is called li; it refers to social and aesthetic norms that guide people in their social relations.这种行为被称为李，它是指社会和美学规范，引导人们在他们的社会关系。
The sayings of Confucius were later incorporated into the book called the Analects.格言孔子后来被纳入本叫论语。 Confucius is also considered the author of the Book of Rites and the Spring and Autumn Annals, a history of the state of Lu from 771 to 579 BC.孔子也被认为是本书的作者礼记及春秋，一个国的历史，从鲁771至公元前579 。
David C Yu大卫c宇
Bibliography:
参考书目：
HG Creel, Confucius and the Chinese Way
(1960); WC Liu, Confucius, His Life and Time (1955); A Waley, The Analects of
Confucius, (1938).汞柱鱼篓，孔子和中国出路（ 1960年） ;碳化钨刘，孔子，他的生命和时间（ 1955年） ;瓦利，论语， （
1938 ） 。
Westerners use Confucius as the spelling for K'ung Fu - tzu - Master K'ung - China's first and most famous philosopher.西方人用孔子作为拼写k'ung富-子-硕士k' ung-中国第一家最有名气的哲学家。 Confucius had a traditional personal name (Ch'iu) and a formal name (Chung - ni).孔子有一个传统的个人姓名（儒学） ，并正式名称（涌-倪） 。 Confucius' father died shortly after Confucius' birth.孔子的父亲去世后不久，孔子诞生。 His family fell into relative poverty, and Confucius joined a growing class of impoverished descendants of aristocrats who made their careers by acquiring knowledge of feudal ritual and taking positions of influence serving the rulers of the fragmented states of ancient China.他的家人陷入相对贫穷，并加入了孔子越来越级贫困的后裔，贵族，他们取得了自己的事业，由获取知识的封建礼仪，并考虑职位的影响力服务于统治者的割裂国家的古老中国。 Confucius devoted himself to learning.孔子毕生致力于学习。 At age 30, however, when his short lived official career floundered, he turned to teaching others.在30岁以下，然而，当他的短命的仕途挣扎，他转身对教学等。 Confucius himself never wrote down his own philosophy, although tradition credits him with editing some of the historical classics that were used as texts in his school.孔子从来不露脸，写下他自己的哲学，虽然传统学分，他编辑的一些历史典籍被用来作为文本，在他的学校。 He apparently made an enormous impact on the lives and attitudes of his disciples, however.他显然是做出了巨大影响，对生命的态度，他的弟子，但。
The book known as the Analects, which records all the "Confucius said. . . " aphorisms, was compiled by his students after his death.这本书被称为论语，其中记录了所有"孔子曰… … 。 "的警句，是由他的学生后，他的死因。 Because the Analects was not written as a systematic philosophy, it contains frequent contradictions and many of the philosophical doctrines are ambiguous.因为论语是不写作为一个系统的哲学，它包含了频繁的矛盾和许多哲学学说十分暧昧。 The Analects became the basis of the Chinese social lifestyle and the fundamental religious and philosophical point of view of most traditionalist Chinese intellectuals throughout history.论语成了基础上，中国社会生活方式和根本宗教和哲学的角度来看，最传统的中国知识分子在整个历史。 The collection reveals Confucius as a person dedicated to the preservation of traditional ritual practices with an almost spiritual delight in performing ritual for its own sake.收集揭示了孔子作为一个人专门用来保存传统礼仪习俗与一个几乎精神乐于表演仪式，为它自己的利益。
Confucian philosophy presupposes a view of human nature in which humans are essentially social animals whose mode of social interaction is shaped by li (convention or ritual), which establishes value distinctions and prescribes activities in response to those distinctions.儒家哲学假定人性观中，人类基本上是社会的动物，其模式的社会互动，是塑造出来的李（公约或礼仪） ，其中确定的价值区分，并订明活动在回应这些区别。 Education in li, or social rituals, is based on the natural behavioral propensity to imitate models.教育中，李或社会礼仪，是基于对自然的行为倾向模仿模式。 Sages, or superior people - those who have mastered the li - are the models of behavior from which the mass of people learn.圣人，或上级的人-那些掌握了李-是模范的行为，从群众的人学习。 Ideally, the ruler should himself be such a model and should appoint only those who are models of te (virtue) to positions of prominence.理想的情况下，执政者应自己是这样一个模型，并应委任只有那些型号的特（美德）的立场，突出了。 People are naturally inclined to emulate virtuous models; hence a hierarchy of merit results in widespread natural moral education.人们自然会倾向于效仿良性模式，因此等级的优异成绩普遍自然道德教育。
Then, with practice, all people can in principle be like the sages, by acting in accordance with li without conscious effort.那么，和实践的结合上，所有的人原则上可以像圣人，由代理按照李无自觉努力。 At that point they have acquired jen (humanity), the highest level of moral development; their natural inclinations are all in harmony with tao (way).在这一点上他们已获得仁（人类） ，最高层次的道德发展，他们的自然倾向，都在和谐与陶（单程） 。 The world is at peace, order abounds, and the harmony between the natural and the social sphere results in material well being for everyone.世界正处于和平，秩序比比皆是，而和谐的自然和社会领域的成果，在材料的福祉，为每一个人。 This is Confucius' utopian vision, which he regards as modeled on the practice of the ancient sage kings.这是孔子的乌托邦式的远景，他认为模仿的做法，古代的贤者国王队。
Confucianism rose to the position of an official orthodoxy during the Han dynasty (206 BC - 220 AD).儒学上升到位置具有官方的正统在汉代（公元前206 -公元2 20年） 。 It absorbed the metaphysical doctrines of Yin (the female principle) and Yang (the male principle) found in the I Ching (Book of Changes) and other speculative metaphysical notions.它吸收了形而上的学说贤（女原则）和阳（男性原则） ，在易经（周易变化）和其它投机性的形而上的观念。 With the fall of the Han, the dynastic model, Confucianism fell into severe decline.随着秋季的汉族，朝代模型，儒家思想陷入严重衰退。 Except for the residual effects of its official status, Confucianism lay philosophically dormant for about 600 years.除残余的影响，它的官方地位，儒家思想奠定哲理休眠了约600年。
With the reestablishment of Chinese dynastic power in the T'Ang dynasty (618 - 906) and the introduction of the Ch'an (Zen Buddhist) premise that "there is nothing much to Buddhist teaching," Confucianism began to revive.与重建的中国朝代权力的时候，在唐朝（ 618 -9 06） ，并引入了禅（禅宗佛教）的前提下， "有什么好佛教教义， "儒家思想开始复苏。 The Sung dynasty (960 - 1279) produced Neo Confucianism - an interpretation of classical Confucian doctrine (principally that of Mencius) that addressed Buddhist and Taoist issues.宋朝（公元960年-1 279年）制作的新儒学-解读古典儒家学说（主要是孟子）表示，针对佛教和道教的问题。 The development of this philosophy was due mainly to Cheng - hao (1032 - 85) and Cheng - i (1033 - 1107), but for the orthodox statement of Neo Confucianism, one turns to Chu Hsi (1130 - 1200).发展这种哲学，主要是因为郑-郝（ 1 034- 85 ）和程-我（1 0 3 3-七） ，但为东正教声明的新儒学，一轮流朱熹（1 13 0 -120 0） 。 His commentaries on the four scriptures of Confucianism were required study for the imperial civil service examinations.他的评论文章就这四个经文儒学需要研究，为帝国公务员考试。
Neo Confucianism focuses on the term li, which here means "lane" or "pattern."新儒学着眼于长远，李，在这里是指"线"或"模式" 。 Correct behavior is held to follow a natural pattern (li) that is apprehended by hsin (heart - mind).正确的行为是遵循自然的规律（李）这就是逮捕鑫（心-记） 。 Mencius' theory of the innate goodness of man is a theory of the innate ability of this heart - mind to apprehend li in situations and to follow it.孟子理论的先天善良的人，是理论的先天能力，这心-记逮捕李的情况，并遵循它。 To become a sage, one must study li and develop the ability to "see" it by a kind of intuition.要成为一个智者，一要学习李和发展能力，以"看" ，它是由一种直觉。 Later, in the Ming dynasty (1368 - 1644), Wang Yang - Ming claimed that the heart projects li on things rather than just noticing external li.后来，在明朝末年（ 1368 -1 644） ，王杨-明，声称该项目的核心李事情，而不是只看见外部李。 To become a sage, one cannot just study situations, one must act before li becomes manifest.要成为一个智者，不能只研究情况，我们必须采取行动之前，李成为舱单。 Thus the heart - mind, which guides the action, is the source of li (moral patterns).因此心-记，指导行动，是从源头上的李（德育模式） 。
After the disastrous conflicts with Western military technology at the dawn of the 20th century, Chinese intellectuals blamed Confucianism for the scientific and political backwardness of China.后灾难性冲突与西方的军事技术在二十世纪来临之际，中国的知识分子归咎于儒家思想，为科学和政治落后的中国。 Chinese Marxism, nonetheless, differs from Western Marxism in ways that reveal the persistence of Confucian attitudes toward politics, metaphysics, and theories of human psychology.当代中国的马克思主义，然而，不同于西方马克思主义的方式揭示持续的儒家态度，讲政治，形而上学和理论的人的心理。 Anti Confucianism has been a theme in various political campaigns in modern China - most notably during and just after the Cultural Revolution.反儒学一直是主题，在各种政治运动，在近代中国-最显着的期间和之后，文化革命。 Increased toleration for all religions since Mao Tse - tung's death may lead to a moderate revival of Confucianism, although the interest seems to be mostly in historical issues.提高耐受性，为所有宗教的，因为毛泽东-东的死亡可能导致一场温和复苏的儒家思想，虽然利息似乎大部分都是在历史问题。
In Taiwan, by contrast, Confucian orthodoxy has survived and serves to underpin an anti Marxist, traditional authoritarianism.在台湾，与此相反，儒家的正统和服务业等领域进行服务，以支持一个反马克思主义的，传统的威权主义者。 Serious, ongoing Confucian philosophy, however, is found mainly in Hong Kong and among Chinese scholars working in the West.严重的，持续的儒家哲学，但是，现在主要在香港及中国学者工作在西部地区。
Chad Hansen乍得汉森
Bibliography:
参考书目：
W Chan, trans., A Source Book in
Chinese Philosophy (1963); HG Creel, Confucius, the Man and the Myth (1949); H
Fingarette, Confucius: The Secular as Sacred (1972); Y Fung, A History of
Chinese Philosophy (1952); DY Lee, An Outline of Confucianism (1987); DJ Munro,
The Concept of Man in Ancient China (1972); BI Schwartz, The World of Thought in
Ancient China (1985).瓦特陈，转运，原始资料集中国哲学（ 1963年） ;汞柱鱼篓，孔子，该男子与神话（ 1949 ） ; h
fingarette ，孔子：世俗的神圣（ 1972年） ; y基史中文哲学（ 1952 ） ;颐李大纲儒学（ 1987 ）
;的DJ竹，这一概念的人，在中国古代（ 1972年） ，毕施瓦茨，面向世界的思路，在古代中国（ 1985 ） 。
By Confucianism is meant the complex system of moral, social, political, and religious teaching built up by Confucius on the ancient Chinese traditions, and perpetuated as the State religion down to the present day.由儒学是指复杂系统的道德，社会，政治和宗教教职建立了孔子对中国古代的传统，并延续为国教下来到今天。 Confucianism aims at making not simply the man of virtue, but the man of learning and of good manners.儒家的目的是使不是简单的人的美德，但该名男子的学习和良好的风度。 The perfect man must combine the qualities of saint, scholar, and gentleman.了一个完美的男人必须把素质圣人，学者，以及绅士。 Confucianism is a religion without positive revelation, with a minimum of dogmatic teaching, whose popular worship is centered in offerings to the dead, in which the notion of duty is extended beyond the sphere of morals proper so as to embrace almost every detail of daily life.儒学是一种宗教，没有正面的启示，具有最低的教条式的教学，其受欢迎的崇拜则是围绕在产品包死，在这种观念的责任，是超出范围的道德恰当等，以拥抱，几乎每一个细节的日常生活。
I. THE TEACHER, CONFUCIUS一，教师，孔子
The chief exponent of this remarkable religion was K'ung-tze, or K'ung-fu-tze, latinized by the early Jesuit missionaries into Confucius.行政指数的这个杰出的宗教是k'ung赐，或k'ung福赐， latinized由早期耶稣会传教士到孔子。 Confucius was born in 551 BC, in what was then the feudal state of Lu, now included in the modern province of Shan-tung.孔子生于公元前551 ，在当时封建国家的陆，现在包括在现代省山东。 His parents, while not wealthy, belonged to the superior class.他的父母，而不是有钱的，属于优级。 His father was a warrior, distinguished no less for his deeds of valour than for his noble ancestry.他的父亲是一名战士，杰出的，没有少为他的先进事迹，勇气比他的崇高祖先。 Confucius was a mere boy when his father died.孔子是一个单纯的男孩时，他的父亲去世。 From childhood he showed a great aptitude for study, and though, in order to support himself and his mother, he had to labour in his early years as a hired servant in a noble family, he managed to find time to pursue his favourite studies.从童年，他表示出了极大的性向供研究，但为了支持他自己和他的母亲，他的公司要劳动他早年作为一个雇的仆人在一个贵族家庭，他设法找到时间去追求自己喜爱的研究工作。 He made such progress that at the age of twenty-two years he opened a school to which many were attracted by the fame of his learning.他作出这样的进展，在年满二十二年他开办了一所学校，其中许多人还吸引了名利的他学习。 His ability and faithful service merited for him promotion to the office of minister of justice.他的能力和诚信服务，值得为他晋升为办公室为司法部部长。 Under his wise administration the State attained to a degree of prosperity and moral order that it had never seen before.根据他的明智政府的国家达到了一定程度的繁荣和道德秩序说，它从未有过的。 But through the intrigues of rival states the Marquis of Lu was led to prefer ignoble pleasures to the preservation of good government.但透过阴谋的竞争对手国侯爵的鲁率领喜欢卑鄙的乐趣，以维护良好的政府。 Confucius tried by sound advice to bring his liege lord back to the path of duty, but in vain.孔子试图通过中肯的意见，使他列主返回的道路税，但未有结果。 He thereupon resigned his high position at the cost of personal ease and comfort, and left the state.他于是辞去他的地位高，在成本的个人享福，并离开状态。 For thirteen years, accompanied by faithful disciples, he went about from one state to another, seeking a ruler who would give heed to his counsels.十三年来，伴随着忠实弟子，他竟然约从一个国家向另一个国家，寻求统治者会倾听他的律师。 Many were the privations he suffered.许多人privations他经受的苦难。 More than once he ran imminent risk of being waylaid and killed by his enemies, but his courage and confidence in the providential character of his mission never deserted him.不止一次地，他冉即将面临被拦截并杀害他的敌人，但他的勇气和信心，在天赐性格他的使命从来没有遗弃他。 At last he returned to Lu, where he spent the last five years of his long life encouraging others to the study and practice of virtue, and edifying all by his noble example.最后他回到了卢，在那里他度过了过去五年来他的长寿命鼓励其它国家的研究与实践美德，并启发全部由他的崇高榜样。 He died in the year 478 BC, in the seventy-fourth year of his age.他的死在478年前，在第74位，今年他的年龄。 His lifetime almost exactly coincided with that of Buddha, who died two years earlier at the age of eighty.他的一生几乎完全相吻合，与佛像，死于两年前，当时年仅80 。
That Confucius possessed a noble, commanding personality, there can be little doubt.孔子是具有高尚的，指挥人格，就不可能有毫无疑问的。 It is shown by his recorded traits of character, by his lofty moral teachings, by the high-minded men that he trained to continue his life-work.这是表现出他的记录性状的性格，用他自己崇高的道德说教，通过高志同道合的男子说，他受过训练，以继续他毕生的工作。 In their enthusiastic love and admiration, they declared him the greatest of men, the sage without flaw, the perfect man.在他们热烈的爱和钦佩，他们宣布他的最大的男人，圣人无缺陷，一个完美的男人。 That he himself did not make any pretension to possess virtue and wisdom in their fullness is shown by his own recorded sayings.表示，他本人并没有做任何预藏的美德和智慧，在他们的丰满是表现出他自己的记录熟语。 He was conscious of his shortcomings, and this consciousness he made no attempt to keep concealed.他意识到自己的缺点，这种意识，他并没有试图保持隐蔽。 But of his love of virtue and wisdom there can be no question.但他的爱的美德和智慧，就不可能有任何问题。 He is described in "Analects", VII, 18, as one "who in the eager pursuit of knowledge, forgot his food, and in the joy of attaining to it forgot his sorrow".他形容是在"论语" ，第七章， 18 ，作为一个"人在渴望追求知识，忘了他的食物，而在欢乐的实现它忘了他的悲哀" 。 Whatever in the traditional records of the past, whether history, lyric poems, or rites and ceremonies, was edifying and conducive to virtue, he sought out with untiring zeal and made known to his disciples.无论在传统的纪录，在过去，无论是历史，抒情诗，或礼俗和仪式，是有益的和有利于以德治国，他要求与不懈的热情和取得的已知他的弟子。 He was a man of affectionate nature, sympathetic, and most considerate towards others.他是一位有情的性质，同情，最体贴的对待他人。 He loved his worthy disciples dearly, and won in turn their undying devotion.他爱他无愧于弟子了沉重的代价，最终赢得了在把他们不朽的奉献。 He was modest and unaffected in his bearing, inclined to gravity, yet possessing a natural cheerfulness that rarely deserted him.他的谦虚，在不影响他的风度，倾向于重力，但拥有丰富的自然cheerfulness很少纷纷离去。 Schooled to adversity from childhood, he learned to find contentment and serenity of mind even where ordinary comforts were lacking.学习过逆境，从童年，他学会了寻找知足和平静的心态，即使普通的舒适付诸阙如。 He was very fond of vocal and instrumental music, and often sang, accompanying his voice with the lute.他非常喜爱的声乐和器乐，而且经常唱，伴随他的声音与琵琶。 His sense of humour is revealed in a criticism he once made of some boisterous singing "Why use an ox-knife", he said, "to kill a fowl?"他的幽默感，是显示在批评他曾经作出的一些热闹唱出"为何用牛刀" ，他说： "杀死一禽" ？
Confucius is often held up as the type of the virtuous man without religion.孔子是经常举行的，因为类型的良性男子无宗教。 His teachings, it is alleged, were chiefly ethical, in which one looks in vain for retribution in the next life as a sanction of right conduct.他的教诲，据称，主要是伦理，其中一宗看似徒劳的报应，在未来生活中，作为一种制裁的权利的行为。 Now an acquaintance with the ancient religion of China and with Confucian texts reveals the emptiness of the assertion that Confucius was devoid of religious thought and feeling.现在是一个熟人，与古代的宗教，中国与儒家文揭示了空虚的断言孔子是空洞的宗教思想和感情。 He was religious after the manner of religious men of his age and land.他是宗教后，地宗教男人他的年龄和土地。 In not appealing to rewards and punishments in the life to come, he was simply following the example of his illustrious Chinese predecessors, whose religious belief did not include this element of future retribution.在没有吸引力，以兑现奖惩，在生活中来，他只是效法他的杰出华人前辈，他们的宗教信仰，并不包括这一内容的将来遭报应。 The Chinese classics that were ancient even in the time of Confucius have nothing to say of hell, but have much to say of the rewards and punishments meted out in the present life by the all-seeing Heaven.中国经典被古代，即使在当时的孔子无话可说的地狱，但有许多话要说的奖励与惩处，在目前的生命所全看到天堂。 There are numbers of texts that show plainly that he did not depart from the traditional belief in the supreme Heaven-god and subordinate spirits, in Divine providence and retribution, and in the conscious existence of souls after death.有号码的文本显示，赤裸裸地说，他并没有偏离传统的信仰是在最高法院的天赐神和服从精神，在神的意志和报应，并在有意识的存在，灵魂在死后。 These religious convictions on his part found expression in many recorded acts of piety and worship.这些宗教信念对他的部分，表现在许多记录行为的虔诚和崇拜。
II.二。 THE CONFUCIAN TEXTS儒家文本
As Confucianism in its broad sense embraces not only the immediate teaching of Confucius, but also the traditional records customs, and rites to which he gave the sanction of his approval, and which today rest largely upon his authority, there are reckoned among the Confucian texts several that even in his day were venerated as sacred heirlooms of the past.因为儒家在其广义的拥抱不仅立即教学的孔子，而且传统的记录，海关，礼仪，因为他给予制裁，他的审批，其中今天休息后，主要是他的权力，有估计，其中儒家文本几位的是，即使在他那一天被崇敬的神圣传家宝的过去。 The texts are divided into two categories, known as the "King" (Classics), and the "Shuh" (Books).该文本分为两大类，一类被称为"造王者" （古典） ， "忠恕" （图书） 。 The texts of the "King", which stand first in importance, are commonly reckoned as five, but sometimes as six.文本的"造王者" ，其中第一站的重要性，普遍被忽视，因为五人，但有时为六人。
The first of these is the "Shao-king" (Book of History), a religious and moral work, tracing the hand of Providence in a series of great events of past history, and inculcating the lesson that the Heaven-god gives prosperity and length of days only to the virtuous ruler who has the true welfare of the people at heart.这些问题首先是"少王" （书史） ，是一个宗教和道德教育工作，追查的手普罗维登斯在一系列重大的事件，对过去的历史，并培养了教训，知道天堂-上帝给了繁荣长天只向良性统治者，谁拥有真正的人民的福祉为依归。 Its unity of composition may well bring its time of publication down to the sixth century BC, though the sources on which the earlier chapters are based may be almost contemporaneous with the events related.其统一的成分可能带来的时候，出版，下至公元前六世纪，虽然消息来源，即前几章，是根据可几乎同时代与事件相关的。
The second "King" is the so-called "She-king" (Book of Songs), often spoken of as the "Odes".第二个"王" ，就是所谓的"社王" （诗经） ，经常发言的，因为"诗经" 。 Of its 305 short lyric poems some belong to the time of the Shang dynasty (1766-1123 BC), the remaining, and perhaps larger, part to the first five centuries of the dynasty of Chow, that is, down to about 600 BC The third "King" is the so-called "Y-king" (Book of Changes), an enigmatic treatise on the art of divining with the stalks of a native plant, which after being thrown give different indications according as they conform to one or another of the sixty-four hexagrams made up of three broken and three unbroken lines.其305条短抒情诗，有的属于时间的商代（公元前1766至1123年） ，剩下的，也许更大的，部分是第一次5个世纪的唐朝的议员，也就是下降到约公元前600本第三个"王" ，就是所谓的" Y型王" （本书的变化） ，是一个神秘的伤寒论艺术的占卜与秸秆的本土植物，并经被赋予不同的迹象根据，因为它们符合一个或另外的64卦取得了三个突破和三个从未间断线。 The short explanations which accompany them, in large measure arbitrary and fantastic, are assigned to the time of Wan and his illustrious son Wu, founders of the Chow dynasty (1122 BC).简短的解释，陪他们，在很大程度上任意神奇的，被分配到的时候，万和他的杰出的儿子，胡开国元勋了周王朝（公元前1122年） 。 Since the time of Confucius, the work has been more than doubled by a series of appendixes, ten in number, of which eight are attributed to Confucius.由于时间的孔子，这项工作已增加了一倍以上，由一系列第一章总则，十多项，其中有八名是归因于孔子。 Only a small portion of these, however, are probably authentic.只有一小部分，但这些可能是真实的。
The fourth "King" is the "Li-ki" (Book of Rites).第四届"国王"就是"李棋" （礼记） 。 In its present form it dates from the second century of our era, being a compilation from a vast number of documents, most of which date from the earlier part of the Chow dynasty.以其目前的形式，它可以追溯到公元二世纪的我们这个时代，作为一个汇编从大量文件，其中大部分是迄今为止由早前部分的周王朝。 It gives rules of conduct down to the minute details for religious acts of worship, court functions, social and family relations, dress--in short, for every sphere of human action.它给人的行为规则，下至一分钟的细节，宗教行为的崇拜，法院的职能，社会及家庭关系，着装-总之，为各个领域的人采取行动。 It remains today the authoritative guide of correct conduct for every cultivated Chinese.今天仍然是权威的引导正确的行为，为每个培养成中国。 In the "Li-ki" are many of Confucius's reputed sayings and two long treatises composed by disciples, which may be said to reflect with substantial accuracy the sayings and teachings of the master.在"李棋" ，是许多孔子的千里眼，熟语和两个长论文组成的弟子，这可说是反映了相当多的准确性格言和教诲的主人。 One of these is the treatise known as the "Chung-yung" (Doctrine of the Mean).其中之一是论文被称为"中庸" （中庸） 。 It forms Book XXVIII of the "Li-ki", and is one of its most valuable treatises.它形式预订二十八的"李棋" ，是它的一个最有价值的论文。 It consists of a collection of sayings of Confucius characterizing the man of perfect virtue.它是一个收集格言孔子刻画男子完美的美德。 The other treatise, forming Book XXXIX of the "Li-ki", is the so-called "Ta-hio" (Great Learning).其他论文，形成了本书的第39届"李棋" ，就是所谓的"大安森林hio " （大学习） 。 It purports to be descriptions of the virtuous ruler by the disciple Tsang-tze, based on the teachings of the master.它宣称要说明的良性统治者，由大弟子，曾赐，基于教义的总纲。 The fifth "King" is the short historical treatise known as the "Ch'un-ts'ew" (Spring and Autumn), said to have been written by the hand of Confucius himself.第五届"国王" ，是短期的历史论文，被称为"春- ts'ew " （春季和秋季） ，据说已被写的手，孔子本人。 It consists of a connected series of bare annals of the state of Lu for the years 722-484 BC To these five "Kings" belongs a sixth, the so-called "Hiao-king" (Book of Filial Piety).它是一个连接的一系列裸史册的状态卢为722-484年，公元前这五个"国王"属于第六，所谓的" hiao -国王" （书中的孝道） 。 The Chinese attribute its composition to Confucius, but in the opinion of critical scholars, it is the product of the school of his disciple, Tsang-tze.中国人的属性及其组成，以孔子，但在舆论的批判学者，它是产品的学校他的大弟子，曾赐。
Mention has just been made of the two treatises, the "Doctrine of the Mean" and the "Great Learning", embodied in the "Li-ki".提到刚刚作出的两项条约中， "中庸"和"伟大的学习" ，体现在"李棋" 。 In the eleventh century of our era, these two works were united with other Confucian texts, constituting what is known as the "Sze-shuh" (Four Books).在11世纪的我们这个时代，这两项工程分别为美国与其他儒家文本，构成了什么是被称为"诗树" （四书） 。 First of these is the "Lun-yu" (Analects).首先是"伦玉" （论语） 。 It is a work in twenty short chapters, showing what manner of man Confucius was in his daily life, and recording many of his striking sayings on moral and historical topics.这是一个工作，在二十短章，显示何种方式进行的男子孔子是在日常生活中，并记录了他的许多惊人的说法在道义上和历史性课题。 It seems to embody the authentic testimony of his disciples written by one of the next generation.这似乎体现了真实的证词，他的弟子们写的一本下一代。
The second place in the "Shuh" is given to the "Book of Mencius".第二位，在"树" ，是考虑到"书孟子" 。 Mencius (Meng-tze), was not an immediate disciple of the master.孟子（蒙梓） ，并没有立即弟子的师父。 He lived a century later.他住了一个世纪以后。 He acquired great fame as an exponent of Confucian teaching.他后天大出风头的是一个指数的儒家教学。 His sayings, chiefly on moral topics, were treasured up by disciples, and published in his name.他的说法，主要是在道义上的课题，被珍惜的，由弟子，并刊登在他的名字。 Third and fourth in order of the "Shuh" come the "Great Learning" and the "Doctrine of the Mean".第三次和第四次在常规的"树"来了"大学习"与"中庸" 。
For our earliest knowledge of the contents of these Confucian texts, we are indebted to the painstaking researches of the Jesuit missionaries in China during the seventeenth and eighteenth centuries, who, with an heroic zeal for the spread of Christ's kingdom united a diligence and proficiency in the study of Chinese customs, literature, and history that have laid succeeding scholars under lasting obligation.我国最早的知识内容，这些儒家文本，我们感激的艰辛研究的耶稣会传教士在中国，在十七世纪和十八世纪，他们与一个英雄的热情，为传播基督的王国联合国A的勤奋和熟练程度研究中国的习俗，文学，历史，奠定了成功的学者根据持久的义务。 Among these we may mention Fathers Prémare, Régis, Lacharme, Gaubil, Noël, Ignacio da Costa, by whom most of the Confucian texts were translated and elucidated with great erudition.其中，我们可提及父亲prémare ， ， Régis ，拉沙尔姆，戈比，诺埃尔，伊格纳西奥da Costa的，谁发现大部分的儒家文本的翻译和阐释以极大的博学。 It was but natural that their pioneer studies in so difficult a field should be destined to give place to the more accurate and complete monuments of modern scholarship.这是自然的，但他们的先驱研究，在如此艰难的领域应该是一种注定，让地方更准确和完整的古迹，现代奖学金。 But even here they have worthy representatives in such scholars as Father Zottoli and Henri Cordier, whose Chinese studies give evidence of vast erudition.但即使在这里，他们都无愧于代表在这样的学者，作为父亲zottoli和亨利cordier ，其中国研究提供证据的广大博学。 The Confucian texts have been made available to English readers by Professor Legge.儒家文本均已提供给英语读者所教授理雅各。 Besides his monumental work in seven volumes, entitled "The Chinese Classics" and his version of the "Ch'un ts'ew", he has given the revised translations of the "Shuh", "She", "Ta-hio", "Y", and "Li-Ki" in Volumes III, XVI, XXVII, and XXVIII of "The Sacred Books of the East".此外，他的巨著在7册，题为"中国经典" ，而他的版本的"春ts'ew "时，他已作出修订翻译的"树" ， "她" ， "张大千hio " " Y "型，与"李棋" ，在第三卷，十六，二十七，二十八的"神圣书籍的东" 。
III.三。 THE DOCTRINE中庸之道
A. Religious Groundwork答：宗教地基
The religion of ancient China, to which Confucius gave his reverent adhesion was a form of nature-worship very closely approaching to monotheism.宗教的古代中国，而孔子给他reverent粘附是一种形式的自然崇拜十分密切接近，以一神论。 While numerous spirits associated with natural phenomena were recognized--spirits of mountains and rivers, of land and grain, of the four quarters of the heavens, the sun, moon, and stars--they were all subordinated to the supreme Heaven-god, T'ien (Heaven) also called Ti (Lord), or Shang-ti (Supreme Lord).而众多的精神与自然现象的人认识到-神山水相连，土地和粮食，四个季度的天象，太阳，月亮，星星-他们都服从最高法院天赐神天（天） ，也称为钛（主） ，或尚悌（最高法院主） 。 All other spirits were but his ministers, acting in obedience to his will.所有其他烈酒人，但他的部长，代理，在服从他的意志。 T'ien was the upholder of the moral law, exercising a benign providence over men.天是维护者的道德律，行使一种良性普罗维登斯超过男性。 Nothing done in secret could escape his all-seeing eye.做了什么秘密可以逃避自己的全导盲。 His punishment for evil deeds took the form either of calamities and early death, or of misfortune laid up for the children of the evil-doer.他的惩罚作恶多端的犯罪分子采取的方式是任何灾害和早期死亡，或不幸奠定了为孩子们的邪恶行为人。 In numerous passages of the "Shao-" and "She-king", we find this belief asserting itself as a motive to right conduct.在许多段落的"少"和"她-景"的时候，我们觉得这是信仰坚称自己是一个动机，以正确的行为。 That it was not ignored by Confucius himself is shown by his recorded saying, that "he who offends against Heaven has no one to whom he can pray".这是不是忽视了孔子自己是表现出他的记录说： "他冒犯谁对天有没有一个人，他可以祈祷" 。 Another quasi-religious motive to the practice of virtue was the belief that the souls of the departed relatives were largely dependent for their happiness on the conduct of their living descendants.另一种类似宗教的动机，到实践中的美德，是一种信念，即心灵的离开亲人在很大程度上依靠他们的幸福，就如何进行他们的生活子孙。 It was taught that children owed it as a duty to their dead parents to contribute to their glory and happiness by lives of virtue.这是教导孩子欠它作为一个有责任向死者的父母能够贡献出他们的光荣和幸福是由生活中的美德。 To judge from the sayings of Confucius that have been preserved, he did not disregard these motives to right conduct, but he laid chief stress on the love of virtue for its own sake.判断从熟语的孔子已被保存下来，他并没有无视这些动机，以正确的行为，但他奠定了行政胁迫对爱的美德，为自己的酒。 The principles of morality and their concrete application to the varied relations of life were embodied in the sacred texts, which in turn represented the teachings of the great sages of the past raised up by Heaven to instruct mankind.道德原则及其具体应用，以多样的关系，生活中体现，在神圣的文本，这反过来又为代表的遗训伟大先哲的过去已经提出了由天堂责成人类。 These teachings were not inspired, nor were they revealed, yet they were infallible.这些教诲，没有灵感，也没有被他们发现，但是他们犯错误的。 The sages were born with wisdom meant by Heaven to enlighten the children of men.先哲出生与智慧，是指由天上来启发孩子的男人。 It was thus a wisdom that was providential, rather than supernatural.因此，它的智慧，这是天赐，而不是超自然的。 The notion of Divine positive revelation is absent from the Chinese texts.概念是神圣的正面启示是缺席的，从中文文本。 To follow the path of duty as laid down in the authoritative rules of conduct was within the reach of all men, provided that their nature, good at birth, was not hopelessly spoiled by vicious influences.遵循的道路税的规定，在有权威的行为规则，是内部达成的所有男性，只要他们的本质，善于在出生时，并没有绝望惯坏了恶性的影响。 Confucius held the traditional view that all men are born good.孔子举行的传统观点认为，人人生更精彩。 Of anything like original sin there is not a trace in his teaching.这样的事情原罪，是不是得无影无踪，在他的教导。 He seems to have failed to recognize even the existence of vicious hereditary tendencies.他似乎没有认识到，即使存在恶性遗传性倾向。 In his view, what spoiled men was bad environment, evil example, an inexcusable yielding to evil appetites that everyone by right use of his natural powers could and ought to control.在他看来，什么宠坏男人是环境恶劣，恶举例说，某不可原谅的是屈从于邪恶的胃口说，每个人都有权利用自己的权力，自然可以而且应该控制。 Moral downfall caused by suggestions of evil spirits had no place in his system.道德衰败所造成的建议邪灵没有发生在他的体系。 Nor is there any notion of Divine grace to strengthen the will and enlighten the mind in the struggle with evil.也没有任何概念神的恩典，以加强意志和启迪思想，在斗争与邪恶。 There are one or two allusions to prayer, but nothing to show that daily prayer was recommended to the aspirant after perfection.有一个或两个典故，以祈祷，但并无事实证明，每日祈祷被推荐给争取加入后，更臻完美。
B. Helps to Virtue乙有利于以德治国
In Confucianism the helps to the cultivation of virtue are natural and providential, nothing more.在儒家的帮助，以培养德治国，是自然和天赐，没有更多的。 But in this development of moral perfection Confucius sought to enkindle in others the enthusiastic love of virtue that he felt himself.但在这发展的道德完善的孔子寻求enkindle在别人热衷于爱的美德，他觉得自己。 To make oneself as good as possible, this was with him the main business of life.为了使自己获得尽可能好的，这是他的主营业务的生活方式。 Everything that was conducive to the practice of goodness was to be eagerly sought and made use of.一切有利于国家的做法，善就是要急切地寻求并利用了。 To this end right knowledge was to be held indispensable.为此正确的知识，是为了举行必不可少的。 Like Socrates, Confucius taught that vice sprang from ignorance and that knowledge led unfailingly to virtue.像苏格拉底，孔子教导副源于无知和知识，导致了不懈，以德治国。 The knowledge on which he insisted was not purely scientific learning, but an edifying acquaintance with the sacred texts and the rules of virtue and propriety.知识上，但他坚持不单纯是科学的学习，而是一种有益的熟人与神圣文本和规则的美德与正当性。 Another factor on which he laid great stress was the influence of good example.另一个因素，对他奠定了很大的压力，是影响很好的例子。 He loved to hold up to the admiration of his disciples the heroes and sages of the past, an acquaintance with whose noble deeds and sayings he sought to promote by insisting on the study of the ancient classics.他很喜欢竖起来敬佩他的弟子英雄和圣贤的过去，一个熟悉的高尚事迹和格言，他设法促进，坚持学习古代经典之作。 Many of his recorded sayings are eulogies of these valiant men of virtue.他的许多记录的说法是太过悲观的这些英勇官兵的美德。 Nor did he fail to recognize the value of good, high-minded companions.他也没有不承认的价值，良好的，高志同道合的同伴。 His motto was, to associate with the truly great and to make friends of the most virtuous.他的座右铭是，与之交往，真正的伟大和广交朋友的最良性的。 Besides association with the good, Confucius urged on his disciples the importance of always welcoming the fraternal correction of one's faults.此外协会与善，孔子呼吁对他的弟子的重要性，始终欢迎兄弟改正自己的缺点。 Then, too, the daily examination of conscience was inculcated.那么，太，每天考试的良心被灌输了。 As a further aid to the formation of a virtuous character, he valued highly a certain amount of self-discipline.为提供进一步的援助，以形成一个良性的性格，他高度评价一定数额的廉洁自律意识。 He recognized the danger, especially in the young, of falling into habits of softness and love of ease.他认识到危险的，特别是在年轻人，陷入习惯的柔软性与爱的安心。 Hence he insisted on a virile indifference to effeminate comforts.因此，他坚持一个强有力的冷漠effeminate舒适。 In the art of music he also recognized a powerful aid to enkindle enthusiasm for the practice of virtue.在艺术的音乐，他也承认，一个强大的援助，以enkindle积极性的做法，以德治国。 He taught his pupils the "Odes" and other edifying songs, which they sang together to the accompaniment of lutes and harps.他教给学生， "诗经"等启发性的歌曲，他们唱起来伴奏的lutes和harps 。 This together with the magnetism of his personal influence lent a strong emotional quality to his teaching.加上磁性他的个人影响力伸出了强烈的情感品质，以他的教学。
C. Fundamental Virtues长基本美德
As a foundation for the life of perfect goodness, Confucius insisted chiefly on the four virtues of sincerity, benevolence, filial piety, and propriety.作为一个基础，为人生完美的善，孔子坚持，主要是对四有新人的诚意，善，孝，和正当性。 Sincerity was with him a cardinal virtue.诚意是他的一个大美德。 As used by him it meant more than a mere social relation.由于他讲话中使用的，它意味着更多的不仅仅是一种社会关系。 To be truthful and straightforward in speech, faithful to one's promises, conscientious in the discharge of one's duties to others--this was included in sincerity and something more.必须真实，直率，在讲话中，忠实于自己的诺言，认真履行自己的职责，给别人-这是包括在诚意和一些。 The sincere man in Confucius's eyes was the man whose conduct was always based on the love of virtue, and who in consequence sought to observe the rules of right conduct in his heart as well as in outward actions, when alone as well as in the presence of others.真诚的人在孔子的眼里是男子的行为是始终坚持立足于爱的美德，以及谁在后果设法遵守规则的权利的行为，他的心脏以及在离港行动，独自一人时，以及在存在别人的。 Benevolence, showing itself in a kindly regard for the welfare of others and in a readiness to help them in times of need, was also a fundamental element in Confucius's teaching.善，显示正处在一个好心方面多为福利他人，并表示愿意帮助他们在需要的时候，这也是一个基本的要素，在孔子的教学。 It was viewed as the characteristic trait of the good man.它被看成是特征性状的好人。 Mencius, the illustrious exponent of Confucianism, has the remarkable statement: "Benevolence is man" (VII, 16).孟子，显赫指数儒学，有了不起的声明说： "善是好男人" （第七章， 16条） 。 In the sayings of Confucius we find the Golden Rule in its negative form enunciated several times.在熟语的孔子，我们找到的金科玉律，在其消极的形式阐述了几倍。 In "Analects", XV, 13, we read that when a disciple asked him for a guiding principle for all conduct, the master answered: "Is not mutual goodwill such a principle? What you do not want done to yourself, do not do to others".在"论语" ， 15 ， 13 ，我们读到，当一个弟子问他，为一个指导原则，为所有行为，主人回答说： "是不是彼此善意的这样一个原则，什么你不想做给自己，不这样做给他人" 。 This is strikingly like the form of the Golden Rule found in the first chapter of the "Teaching of the Apostles"--"All things soever that you would not have done to yourself, do not do to another"; also in Tobias, iv, 16, where it appears for the first time in Sacred Scripture.这是惊人的一样形式的金科玉律发现，在第一章的"教学的传道者" -"一切事物s oever说你会不会做这些事情，不管是不是这样做的另一个" ;也托比亚斯，四， 16 ，如果它出现，为第一次在神圣的经文。 He did not approve the principle held by Lao-tze that injury should be repaid with kindness.他并不赞同的原则，举行了由老挝-梓受伤必须偿还与仁慈。 His motto was "Requite injury with justice, and kindness with kindness" (Analects, XIV, 36).他的座右铭是" requite损伤与正义，善良与慈爱" （论语，第十四条， 36条） 。 He seems to have viewed the question from the practical and legal standpoint of social order.他似乎已经看问题，从实践和法律的角度对社会生活秩序。 "To repay kindness with kindness", he says elsewhere, "acts as an encouragement to the people. To requite injury with injury acts as a warning" (Li-ki, XXIX, 11). " ，以报答仁慈与善良" ，他说，在其他地方， "作为一种鼓励，给人民群众以requite损伤与伤害行为的一个警告" （李棋，第29届， 11 ） 。 The third fundamental virtue in the Confucian system is filial piety.第三基本美德，在儒家体系是孝道。 In the "Hiao-king", Confucius is recorded as saying: "Filial piety is the root of all virtue."--"Of all the actions of man there are none greater than those of filial piety."在" hiao -王" ，孔子是有记录的话说： "孝道是治本的所有美德."--"的所有行动的人有没有大于孝道" 。 To the Chinese then as now, filial piety prompted the son to love and respect his parents, contribute to their comfort, bring happiness and honour to their name, by honourable success in life.向中国当时与现在一样，孝顺，促使儿子的爱和尊重他的父母，贡献出他们的安慰，带来快乐和荣耀，以他们的名义，由这位一生中成功的。 But at the same time it carried that devotion to a degree that was excessive and faulty.但在同一时间内进行，它说，全心投入的程度被过度和错误的。 In consequence of the patriarchal system there prevailing, filial piety included the obligation of sons to live after marriage under the same roof with the father and to give him a childlike obedience as long as he lived.在后果的父权体系，有普遍的，孝顺包括义务儿子住在结婚后在同一屋顶下，与父亲，并给他一个小孩子一样的服从，只要他住。 The will of the parents was declared to be supreme even to the extent that if the son's wife failed to please them he was obliged to divorce her, though it cut him to the heart.该会的家长被宣布为最高甚至达到程度，如果儿子的妻子并没有请他们，他不得不向离婚的她，虽然削减他的心脏。 If a dutiful son found himself compelled to admonish a wayward father he was taught to give the correction with the utmost meekness; though the parent might beat him till the blood flowed he was not to show any resentment.如果一个孝子发现自己被迫告诫一任性的父亲，他教给校正我们以极大的完全证实，虽然母公司可能会殴打他，直到血液流过他没有表示出任何不满。 The father did not forfeit his right to filial respect, no matter how great his wickedness.父亲并没有放弃他的权利，好好孝敬，无论怎样伟大的说着什么。 Another virtue of primary importance in the Confucian system is "propriety".另一种美德，最重要的，在儒家制度是"正当性" 。 It embraces the whole sphere of human conduct, prompting the superior man always to do the right thing in the right place.它包含了整个领域的人的行为，促使上级男子总是做正确的事，在正确的地方。 It finds expression in the so-called rules of ceremony, which are not confined to religious rites and rules of moral conduct, but extend to the bewildering mass of conventional customs and usages by which Chinese etiquette is regulated.它体现在那些所谓规则的仪式，这并不只限于宗教仪轨和规则的道德行为，而是延伸到扑朔迷离群众的传统习俗和惯例，其中中国是礼仪规范。 They were distinguished even in Confucius's day by the three hundred greater, and the three thousand lesser, rules of ceremony, all of which had to be carefully learned as a guide to right conduct.他们被尊敬，甚至在孔子的一天，由300更大，与3000较轻的，规则的仪式，所有这些都必须认真汲取精神为指导，以正确的行为。 The conventional usages as well as the rules of moral conduct brought with them the sense of obligation resting primarily on the authority of the sage-kings and in the last analysis on the will of Heaven.传统的用法，以及议事规则的道德行为，带来了他们的义务感休息时，主要是对权力的圣人国王，并在最后的分析上，将天堂。 To neglect or deviate from them was equivalent to an act of impiety.忽视或偏离了它们相当于行为不虔诚。
D. Rites四礼记
In the "Li-ki", the chief ceremonial observances are declared to be six: capping, marriage mourning rites, sacrifices, feasts, and interviews.在"李棋" ，政务礼仪庆祝活动被宣布为六：封盖，婚姻悼念仪式，祭祀，宴和面试。 It will be enough to treat briefly of the first four.这将足以处理简单的首4 。 They have persisted with little change down to the present day.他们坚持与变动不大下来到今天。 Capping was a joyous ceremony, wherein the son was honoured on reaching his twentieth year.封盖是一个愉快的仪式上，其中，儿子很荣幸能到达他的第二十个年头。 In the presence of relatives and invited guests, the father conferred on his son a special name and a square cornered cap as distinguishing marks of his mature manhood.在在场的亲人，并邀请客人，父亲授予他的儿子一个特别的名字和一个广场一隅帽作为识别标志，他成熟的男子气概。 It was accompanied with a feast.它是伴随着飨宴。 The marriage ceremony was of great importance.结婚仪式是非常重要的。 To marry with the view of having male children was a grave duty on the part of every son.结婚，以期有男性儿童是一个严重税对部分每儿子。 This was necessary to keep up the patriarchal system and to provide for ancestral worship in after years.这是需要保留了家长制，并提供祭祖，在经过多年。 The rule as laid down in the "Li-ki" was, that a young man should marry at the age of thirty and a young woman at twenty.该规则规定，在"李棋" ，即一名年轻男子要结婚，当时年仅30和一名年轻女子在20个。 The proposal and acceptance pertained not to the young parties directly interested, but to their parents.该项建议，并接受涉及，不向青少年直接相关的当事方有兴趣，但他们的家长。 The preliminary arrangements were made by a go between after it was ascertained by divination that the signs of the proposed union were auspicious.初步安排了一间去后，它确定了由卜说，迹象，建议联盟的吉祥。 The parties could not be of the same surname, nor related within the fifth degree of kindred.当事人不能具有同一姓氏，也没有相关的内第五度的骨肉。 On the day of the wedding the young groom in his best attire came to the house of the bride and led her out to his carriage, in which she rode to his father's home.在当天的婚礼年轻的新郎在他的最佳礼服来到众议院的新娘，并导致她出去，以他的车厢，其中她骑上他父亲的家。 There he received her, surrounded by the joyous guests.在那里，他收到了她，周围的喜庆日子客人。 Cups improvised by cutting a melon in halves were filled with sweet spirits and handed to the bride and groom.杯子即兴由刀具甜瓜边都站满了甜烈酒，交给新郎新娘。 By taking a sip from each, they signified that they were united in wedlock.通过采取SIP的，从每一个，他们也标志着他们在美国的非婚生子女。 The bride thus became a member of the family of her parents-in-law, subject, like her husband, to their authority.新娘从而成为大家庭的一个成员，她的父母在法律的前提下，像她的丈夫，他们的权威。 Monogamy was encouraged as the ideal condition, but the maintenance of secondary wives known as concubines was not forbidden.一夫一妻制是鼓励作为理想的情况，但维修的二次妻子称为妾是没有明令禁止的。 It was recommended when the true wife failed to bear male children and was too much loved to be divorced.有人建议，当真正的妻子无法承受男性儿童被太多的爱离婚。 There were seven causes justifying the repudiation of a wife besides infidelity, and one of these was the absence of male offspring.有7个原因理由休妻的妻子除了不忠，其中之一是缺乏雄性后代。 The mourning rites were likewise of supreme importance.悼念仪式同样的最高法院的重要性。 Their exposition takes up the greater part of the "Li-ki".他们的论述，占了大部份的"立基" 。 They were most elaborate, varying greatly in details and length of observance, according to the rank and relationship of the deceased.他们最细，变大为在细节和长度的遵守，根据职级和关系的死者。 The mourning rites for the father were the most impressive of all.悼念仪式，为父亲最令人印象深刻的所有国家。 For the first three days, the son, clad in sackcloth of coarse white hemp, fasted, and leaped, and wailed.对于第3天，儿子，穿sackcloth粗白麻布，禁食，并一跃， wailed 。 After the burial, for which there were minute prescriptions, the son had to wear the mourning sackcloth for twenty-seven months, emaciating his body with scanty food, and living in a rude hut erected for the purpose near the grave.后掩埋，其中有一分钟药方，儿子穿悼念sackcloth为27个月， emaciating他的身体与仅存的食物，并住在一个粗鲁的小屋搭建为宗旨附近坟墓。 In the "Analects", Confucius is said to have condemned with indignation the suggestion of a disciple that the period of the mourning rites might well be shortened to one year.在"论语" ，孔子是说，有谴责与愤慨的建议弟子，报告期内的悼念仪式可能会缩短为一年。 Another class of rites of supreme importance were the sacrifices.另一个阶级的礼仪最高人民法院重要性被牺牲。 They are repeatedly mentioned in the Confucian texts, where instructions are given for their proper celebration.他们一再提到，在儒家文本，而指示给予他们适当的庆祝活动。 From the Chinese notion of sacrifice the idea of propitiation through blood is entirely absent.从中国的概念，牺牲的想法propitiation通过血液，是完全缺席。 It is nothing more than a food-offering expressing the reverent homage of the worshippers, a solemn feast to do honour to the spirit guests, who are invited and are thought to enjoy the entertainment.它只不过是一个多食物提供表达reverent参拜的善信，一个庄严的盛宴做荣幸精神客人，他们是应邀与被认为是享受休闲娱乐。 Meat and drink of great variety are provided.肉类及饮料的种类繁多，条款之规定。 There is also vocal and instrumental music, and pantomimic dancing.此外，还有声乐和器乐，并pantomimic舞蹈。 The officiating ministers are not priests, but heads of families, the feudal lords, and above all, the king.主部长是不是神父，但一家之长，封建领主，而最主要的，就是国王。
There is no priesthood in Confucianism.有没有神职人员，在儒家思想。
The worship of the people at large is practically confined to the so-called ancestor-worship.崇拜的人逍遥法外，几乎只限于那些所谓的祖先崇拜。 Some think it is hardly proper to call it worship, consisting as it does of feasts in honour of dead relatives.有些人认为这是难以妥善称之为崇拜，其中，因为它的盛宴，以纪念死者的亲属。 In the days of Confucius, as at present, there was in every family home, from the palace of the king himself down to the humble cabin of the peasant, a chamber or closet called the ancestral shrine, where wooden tablets were reverently kept, inscribed with the names of deceased parents, grandparents, and more remote ancestors.在今后几天的孔子，截至目前，在每一个家庭，从皇宫的国王本人，下至谦虚舱的农民，分庭或壁橱所谓神龛，木粒reverently兑现时，题写同姓名的死者的父母，祖父母，以及较偏远的祖先。 At stated intervals offerings of fruit, wine, and cooked meats were set before these tablets, which the ancestral spirits were fancied to make their temporary resting-place.在声明区间产品的水果，葡萄酒，熟肉制品分别设置之前，这些药片，其中祖灵被看好，使它们暂时休息位。 There was, besides, a public honouring by each local clan of the common ancestors twice a year, in spring and autumn.因此，此外，市民履行各自当地部族的共同祖先，每年举行两次，春季和秋季。 This was an elaborate banquet with music and solemn dances, to which the dead ancestors were summoned, and in which they were believed to participate along with the living members of the clan.这是一个复杂的宴会上，与音乐和庄严的舞蹈，其中死亡的祖先被传唤，并在他们被认为参与随着居住成员的家族。 More elaborate and magnificent still were the great triennial and quinquennial feasts given by the king to his ghostly ancestors.更详细和壮丽仍然有很大的三年期和五年期宴由国王以他的模样古怪的祖先。 This feasting of the dead by families and clans was restricted to such as were united with the living by ties of relationship.这酒绿灯红的，死者的家人和部族仅限于诸如被美与生活的纽带关系。 There were, however, a few public benefactors whose memory was revered by all the people and to whom offerings of food were made.有，但是，有少数市民恩人，他们的记忆是崇敬的全体人民，以及向谁提供的食物了。 Confucius himself came be to honoured after death, being regarded as the greatest of public benefactors.孔子本人前来，以兑现其亡故后，被视为最大的公共恩人。 Even today in China this religious veneration of the master is faithfully maintained.即使在今天，在中国这个宗教敬仰的师父是忠实地保持下去。 In the Imperial College in Peking there is a shrine where the tablets of Confucius and his principal disciples are preserved.在帝国学院，在北京有一个靖国神社的牌位，孔子和他的主要弟子得到保存。 Twice a year, in spring and autumn, the emperor goes there in state and solemnly presents food-offerings with a prayerful address expressing his gratitude and devotion.每年两次，春季和秋季，皇帝当然有在国家，并郑重提出了粮食产品与虔诚地址表达他的感谢和奉献。
In the fourth book of the "Li-ki" reference is made to the sacrifices which the people were accustomed to offer to the "spirits of the ground", that is to the spirits presiding over the local fields.在第四本书的"立基" ，也提到了牺牲的人习惯于提供予"的精神，在地上" ，即是向神明主持当地领域的合作。 In the worship of spirits of higher rank, however, the people seem to have taken no active part.在崇拜鬼神的排名较高，但人们似乎没有采取任何积极参与。 This was the concern of their highest representatives, the feudal lords and the king.这是关心他们的最高代表，但封建领主和国王。 Each feudal lord offered sacrifice for himself and his subjects to the subordinate spirits supposed to have especial care of his territory.每个领主提供的牺牲，为自己和自己的学科下属的烈酒假定有特殊照顾他的领土。 It was the prerogative of the king alone to sacrifice to the spirits, both great and small, of the whole realm, particularly to Heaven and Earth.这是特权，国王独自牺牲的精神，不论规模大小，对整个领域，特别是向天地。 Several sacrifices of this kind were offered every year.几位牺牲的，这种优惠年年 The most important were those at the winter and summer solstice in which Heaven and Earth were respectively worshipped.最重要的是那些在冬季和夏至，在这天地间分别祭拜。 To account for this anomaly we must bear in mind that sacrifice, as viewed by the Chinese, is a feast to the spirit guests, and that according to their notion of propriety the highest deities should be feted only by the highest representatives of the living.考虑到这种不正常现象，我们必须紧记，这种牺牲，正如看，由中国人，是一个盛宴，以精神嘉宾，并表示，根据他们的概念是否恰当，最高的神，应设家宴款待只能由最高代表的生活。 They saw a fitness in the custom that only the king, the Son of Heaven, should, in his own behalf and in behalf of his people, make solemn offering to Heaven.他们看到了一个健身，在习俗，只有国王，他们儿子的天堂，也应该在他自己的名义和代表他的人民做出的庄严提供天堂。 And