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丁晨中英双语网页 Chen Ding’s Chinese-English Page

《四书集注》与《荀子》摘句
Selected texts from the ancient scripts of Confucius (Kong Zi, 551-479 B.C.), Mencius (Meng Zi, 390-305? B.C.) and Xun Zi (313-230 B.C.), and their students in particular Cheng Zi and Zhu Zi (1120-1300). I do not attempt a direct translation of these ancient ideas. Rather I cite below either other people's translation or well-known western ideas that I think are close in meaning or spirit.

大学之道,在明明德,亲(新)民,止于至善。 ――《大学》

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"Many people consider Confucianism a religion. But Confucianism has no clergy and does not teach the worship of a God or gods or the existence of a life after death. Confucianism can more accurately be considered a guide to morality and good government. " -World Book Encyclopedia.
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"The supreme principle of the doctrine of virtue is: act in accordance with a maxim of ends that it can be a universal law for everyone to have. - In accordance with this principle a human being is an end for himself as well as for others, and it is not enough that he is not authorized to use either himself or others merely as means; it is in itself his duty to make man as such his end." Immanuel Kant (1724-1804) The Metaphysics of Morals, translated by Mary Gregor
"Many people consider Confucianism a religion. But Confucianism has no clergy and does not teach the worship of a God or gods or the existence of a life after death. Confucianism can more accurately be considered a guide to morality and good government. " World Book Encyclopedia
  诗云:“于戏前王不忘!”君子贤其贤而亲其亲,小人乐其乐而利其利,此以没世不忘也。 ――《大学》
"In general, the wise in all ages have always said he same things, and the fools, who at all times form the immense majority, have in their way too acted alike, and done the opposite; and so it will continue." Schopenhauer The Wisdom of Life
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 "He shall see that the nature is the opposite of the soul, answering to it part for part. One is seal., and one is print. Its beauty is the beauty of his own mind. Its laws are the laws of his own mind. Nature then becomes to him the measure of his attainment. So much nature as he is ignorant of, so much of his own mind does he not yet possess. The ancient precept 'know thyself' and the modern precept 'study nature' become at last one maxim." R. W. Emerson The American Scholar 1837.

诚者自成也,而道自道也。

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故至诚无息。不息则久,久则征,久,征则悠远,悠远则博厚,博厚则高明。――《中庸》
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故至诚无息。不息则久,久则征,征则悠远,悠远则博厚,博厚则高明。――《中庸》
 "Now the most astounding reality in all our experience is precisely our moral sense, our inescapable feeling, in the face of temptation, that this or that is wrong. We may yield; but the feeling is there nevertheless. ... 'While I can will the lie, I can by no means will that lying should be a universal law. For with such a law there would be no promises at all.' Hence the sense in me, that I must not lie, even if it be to my advantage. Prudence is hypothetical; its motto is, Honesty when it is the best policy; but the moral law in our hearts is unconditional and absolute." Will Durant The Story of Philosophy 1926.

夫骥一日而而千里,驽马十驾则亦及这矣。将以穷无穷、逐无极与,其折骨、绝筋终身不可以相及也。将有所止之,则千里虽远,亦或迟、或速、或先、或后,胡为乎其不可相及也?不识步道者将以穷无穷、逐无极与?意亦有所止之与?夫“坚白”、“同异”、“有厚无厚”之察,非不察也,然而君子不辩,止之也;倚魁之行,非不难也,然而君子不行,止之也。故学曰:“彼止而待我,我行而就之,则亦或迟、或速、或先、或后,胡为乎其不可以同至也?”故跬步而不休,跛鳖千里;累土而不辍,丘山崇成;厌其源,开其渎,江河可竭;一进一退,一左一右,六骥不致。彼人之才性之相县也,岂若跛鳖之与六骥足哉?然而跛鳖致之,六骥不致,是无他故焉,或为之,或不为尔? 道虽迩,不行不至;事虽小,不为不成。其为人也多暇日者,其出人不远矣。 ―― 《荀子。修身》

 
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