1.論語(yǔ)八佾篇原文翻譯及解析

八佾第三（一）孔子謂季氏:“八佾舞于庭，是可忍，孰不可忍也？”辜譯The head of a powerful family of nobles in Confucius native State employed eight sets of choristers [an Imperial prerogative] in their 0x000006befamily chapel. Confucius, remarking on this, was heard to say, “If this is allowed to pass, what may not be allowed? ”

2.論語(yǔ)八佾篇原文及翻譯簡(jiǎn)書(shū)

魯國(guó)的掌權(quán)貴族首領(lǐng)季平子在家族祠堂的祭祀中雇傭了八組樂(lè)隊(duì)（六十四人），而這是一種皇家才能享有的特權(quán)孔子聽(tīng)到后評(píng)論說(shuō)：“如果這都能做，還有什么做不出來(lái)的呢？”（二）三家者以《雍》徹子曰：“‘相維辟公，天子穆穆’，奚取于三家之堂？”。

3.《論語(yǔ)》:八佾篇

辜譯The members of the same powerful family m0x000006beentioned above concluded the service in their chapel by chanting the hymn used only on occasions of Imperial worship. Confucius remarked on it, saying: “The words of the hymn begin——

4.《論語(yǔ)·八佾》翻譯

‘Surrounded by his nobles and princes,‘August the Son of Heaven looks; “Now what is there in the chapel of 0x000006bethis noble family to which those words of the hymn can be applied? ”

5.論語(yǔ)八佾注釋及翻譯

上面提到的權(quán)勢(shì)貴族季孫氏在祭祀結(jié)束的時(shí)候，吟誦了一首只有在皇家祭祀中才能使用的詩(shī)孔子評(píng)論說(shuō)：“這首詩(shī)是這樣開(kāi)始的：‘王公貴族圍四周，天子莊嚴(yán)而肅穆’在這個(gè)貴族的家族祠堂中，用這首詩(shī)的這幾句來(lái)描述合適嗎？”。

6.論語(yǔ)八佾篇原文

（三）子曰：“人而不仁，如禮何？人而不仁，如樂(lè)何？”辜譯Confucius remarked, “If a man is without moral character, what good can the use o0x000006bef the fine arts do him? If a man is without moral character, what good can the use of music do him? ”

7.論語(yǔ)八佾篇古詩(shī)文網(wǎng)

孔子說(shuō)：“一個(gè)人如果沒(méi)有高尚的品德，再完善的禮儀制度對(duì)他來(lái)說(shuō)有什么用呢？一個(gè)人如果沒(méi)有高尚的品德，再動(dòng)聽(tīng)的音樂(lè)對(duì)他來(lái)說(shuō)又有什么用呢？”辜解一伙人用暴力在一個(gè)一直守寡的老太太家里進(jìn)行搶劫比賽，因比賽過(guò)于激烈，致使房屋著火。

8.論語(yǔ)八佾篇跟讀

這時(shí)他們會(huì)怎么辦呢？亂臣會(huì)說(shuō)：“把這個(gè)老太婆趕出去！”賊子則會(huì)說(shuō)：“讓她賠償我們的損失，然后繼續(xù)為我們看管房屋”而正人君子會(huì)奉勸他們說(shuō)：“0x000006be如果你們實(shí)在沒(méi)有誠(chéng)意和本錢(qián)賠償老太太的損失，至少也應(yīng)該誠(chéng)懇地向她表達(dá)歉意。

9.論語(yǔ)八佾篇原文翻譯

最起碼，有一件事你們應(yīng)該做到，那就是以后要規(guī)矩一點(diǎn)”如果整個(gè)社會(huì)人而不仁，人而無(wú)禮，那么會(huì)混亂成什么樣子呢？（四）林放問(wèn)禮之本子曰：“大哉問(wèn)！禮，與其奢也，寧儉；喪，與其易也，寧戚”辜譯A disciple asked what constituted the fundamental principle of art.。

10.論語(yǔ)八佾篇原文及翻譯注釋

“That is a very great question.” replied Confucius, “but in the art used in 0x000006besocial usages it is better to be simple than to be expensive; in rituals for the dead, it is better that there should be heartfelt grief than minute attention to observances.”

孔子的學(xué)生林放問(wèn)孔子，禮儀的本質(zhì)是什么“這是個(gè)很有意義的問(wèn)題呀！”孔子回答說(shuō)，“對(duì)于一般的社會(huì)禮儀來(lái)說(shuō)，與其奢華，不如簡(jiǎn)樸；比如就喪禮而言，應(yīng)有發(fā)自?xún)?nèi)心的悲傷，而不該只是為了引起別人的關(guān)注”（五）子曰：“夷狄之有君，不如諸夏之亡也。

”辜譯Confuc0x000006beius remarked, “The heathen hordes of the North and East, even, acknowledge the authority of their chiefs, whereas now in China respect for authority no longer exists anywhere.”

孔子說(shuō)：“北方和東方的異教游牧民族，尚且尊重他們首領(lǐng)的權(quán)威，可是現(xiàn)在在中國(guó)，不再有人尊重當(dāng)權(quán)者了”辜解孟子曰：“春秋無(wú)義戰(zhàn)”中國(guó)歷史上的春秋時(shí)期正如現(xiàn)在的歐洲，是一個(gè)混亂而又經(jīng)常發(fā)生戰(zhàn)爭(zhēng)的時(shí)期當(dāng)時(shí)中國(guó)封建統(tǒng)治的體系已完全崩潰，從而產(chǎn)生了帶有新思想的0x000006be新的社會(huì)秩序，即民主的社會(huì)秩序。

不幸的是，人們并沒(méi)有理解這種關(guān)于在良好基礎(chǔ)之上建立此種新式社會(huì)的思想隨著對(duì)嚴(yán)格的封建習(xí)慣的依附和敬畏，即對(duì)王權(quán)統(tǒng)治敬畏的結(jié)束，封建主義基本的和必要的國(guó)際基礎(chǔ)，即對(duì)當(dāng)權(quán)者的敬畏業(yè)已煙消云散所以生活在那個(gè)時(shí)代的孔子說(shuō)：“夷狄之有君，不如諸夏之亡也。

”（六）季氏旅于泰山，子謂冉有曰：“女弗能救與？”對(duì)曰：“不能”子曰：“嗚呼！曾謂泰山不如林放乎？”辜譯The head of the powerful family of nobles mentioned in section 1 of this chapter was going to offer sacrifice 0x000006beon the top of the Great Tai Mountain [an Imperial prerogative ]. Confucius then said to a disciple who was in the service of the noble, “Can you not do anything to save him from this? ” “No, ” replied the disciple, “I cannot.” “Ah, then, ”answered Confucius, “it is useless to say anything more. But,0x000006be really, do you think that the Spirit of the Great Mountain is not as Lin Fang? ”。

季孫氏將要去泰山上祭天（這是一種帝王特權(quán)），孔子聽(tīng)到后對(duì)為該貴族工作的學(xué)生冉有說(shuō)：“難道你不能勸阻他去祭天么？”“不能”冉有回答，“我阻止不了”“啊，那么，”孔子回答，“說(shuō)什么也沒(méi)用了你是不是認(rèn)為泰山之神還不如林放懂禮？不然怎么會(huì)接受這不合規(guī)矩的祭祀呢？”。

（七）子曰：“君子無(wú)所爭(zhēng)，必也射乎！揖讓而升，下而飲，其爭(zhēng)也君子”辜譯Confucius remarked, “A gentleman never competes in any0x000006bething he does, ——except perhaps in archery. But even then, when he wins he courteously makes his bow before he advances to take his place among the winners; and, when he has lost he walks down and drinks his cup of forfeit. Thus, even in this case of competition, he shows himself to be a gentleman.”0x000006be。

孔子說(shuō)：“君子一般不會(huì)與人相爭(zhēng)就算有所爭(zhēng)，那也該是在射箭場(chǎng)上但即使是射箭比賽，獲勝者也會(huì)先禮貌地鞠躬，然后才登臺(tái)領(lǐng)獎(jiǎng)；而失敗者會(huì)走下臺(tái)來(lái)飲下苦酒就是說(shuō)即使是在這種競(jìng)爭(zhēng)中，他也會(huì)表現(xiàn)出紳士風(fēng)度”辜解某天，我被一位西方友人邀請(qǐng)至其家中赴宴，在座的中國(guó)人只有我一個(gè)，所以各位西方朋友都讓我坐首座。

宴會(huì)間談到中西方的禮教問(wèn)題，主人問(wèn)我說(shuō)：“孔子的教化有何好處？請(qǐng)您談一談”我回答說(shuō)：“剛才諸君退讓?zhuān)疾豢献鬃?，這就是孔子的教化如果今天施行的是競(jìng)爭(zhēng)的教化方式，以?xún)?yōu)勝劣敗為主，那么勢(shì)必要大家決個(gè)勝負(fù)以后，才能動(dòng)筷子，如此恐怕今天的聚會(huì)大家都吃不到飯了??！”滿(mǎn)座皆大笑。

《易傳》曰：“道也者，不可須臾離也”孔0x000006be子六經(jīng)所謂的道，是君子之道世界上必然先有君子之道，然后人們才知道禮讓?zhuān)駝t人們互不相讓的話(huà)，那么即使是吃飯的時(shí)候，也會(huì)發(fā)生官司；喝酒的地方，也會(huì)刀劍相向我所謂的有沒(méi)有道義，關(guān)乎人類(lèi)之存亡，就是這個(gè)意思。

（八）子夏問(wèn)曰：“‘巧笑倩兮，美目盼兮，素以為絢兮’何謂也？”子曰：“繪事后素”子夏曰：“禮后乎？”子曰：“起予者商也，始可與言詩(shī)已矣”辜譯A disciple asked Confucius for the meaning of the following verse：。

Her coquettish smiles,How dimpling they are;Her beautiful eyes0x000006be,How beaming they are;How fairest is she,

Who is simple and plain.“In painting, ” answered Confucius, “ornamentation and colour are of secondary importance compared with the ground-work.”

“Then art itself, ” said the disciple, “is a matter of‘secondaryconsideration? ”“My friend, ” replied Confucius, “0x000006beYou have given me an idea. Now I can talk of poetry with you.”

孔子的學(xué)生子夏問(wèn)孔子下面這首詩(shī)是什么意思：她嬌艷的笑容令人目眩，她迷人的雙眸顧盼生輝；她如此美妙動(dòng)人，就像是潔白的布上畫(huà)著美麗的花紋（即《詩(shī)經(jīng)》中的“巧笑倩兮，美目盼兮，素以為絢兮”）“在繪畫(huà)中，”孔子回答，“原本的素白背景是最重要的，和它相比，修飾和色彩都是次要的。

”“那么藝術(shù)（《論語(yǔ)》中原指禮）本身呢？”子夏問(wèn)，“也是相對(duì)次要的問(wèn)題嗎？”“子夏，”孔子回答，“你啟發(fā)了我現(xiàn)在我可以和你談?wù)撛?shī)了”（九）子曰：“夏禮吾能言之，杞不足征也；殷禮吾能言之，宋不足征也文獻(xiàn)不足故也0x000006be。

足，則吾能征之矣”辜譯Confucius remarked to a disciple, “I can tell you of the state of the arts and civilisation during the Hsia dynasty [say the Greek civilisation];but the modern State of Tsi [say modern Greece] cannot furnish sufficient evidence to prove what I say. I can tell you of the state of the arts0x000006be and civilisation during the Yin dynasty [say Roman civilisation]; but the modern state of Sung [say Italy] cannot furnish suffi cient evidence to prove what I say. The reason is because the literary monuments extant are too meagre, ——otherwise I could prove to you what I say.”

孔子對(duì)一位學(xué)生說(shuō)：“我可以告訴你夏朝（相當(dāng)于0x000006be西方的古希臘文明）的藝術(shù)（《論語(yǔ)》中原指禮）和文明狀況，但現(xiàn)在的杞國(guó)（夏朝的后代國(guó)，相當(dāng)于當(dāng)代希臘）卻不能為我說(shuō)的話(huà)提供充分的證明我可以告訴你殷朝（相當(dāng)于古羅馬文明）的藝術(shù)和文明狀況，但現(xiàn)在的宋國(guó)（殷朝的后代國(guó)，相當(dāng)于當(dāng)代意大利）卻不能為我說(shuō)的話(huà)提供充分的證明。

這是因?yàn)楝F(xiàn)存的典籍和賢者都不夠的緣故，否則我就能引來(lái)向你證明我所說(shuō)的了”（十）子曰：“禘自既灌而往者，吾不欲觀之矣”辜譯Confucius remarked, “At the service of the great Ti sacrifice [the‘Mass in ancient China], I always make it a0x000006be point to leave as soon as the pouring of the libation on the ground is over.”。

孔子說(shuō)：“在舉行盛大的國(guó)家祭祀典禮中（這是古代中國(guó)最隆重的祭拜禮儀，只有天子才能舉行），在祭酒潑灑在地上后，我就會(huì)在這個(gè)時(shí)候離開(kāi)，不想再看下去”（十一）或問(wèn)禘之說(shuō)，子曰：“不知也知其說(shuō)者之于天下也，其如示諸斯乎！”指其掌。

辜譯Somebody asked Confucius for the meaning of the great Ti sacrifice mentioned above.“I do not know, ” answere0x000006bed Confucius, “One who understands its significance will find it as easy to rule the world as to look at this, thus, pointing to the palm of his hand.”

有人向孔子請(qǐng)教關(guān)于盛大祭祀的理論“我不知道”孔子回答，“知道的人對(duì)于治理天下，應(yīng)該會(huì)像把東西擺在這里一樣容易吧！”一邊說(shuō)一邊指著自己的手掌（十二）祭如在，祭神如神在子曰：“吾不與祭，如不祭”辜譯Confucius worshipped the dead as if he actually felt 0x000006bethe presence of the departed ones. He worshipped the Spiritual Powers as if he actually felt the presence of the Powers.

He once remarked, “If I cannot give up heart and soul when I am worshipping, I always consider as if I have not worshipped.”

孔子祭拜死者的時(shí)候，便好像死者真的就在身前而在祭拜神靈的時(shí)候，則好像神靈真的存在孔子曾說(shuō)：“每回我祭拜的時(shí)候，如0x000006be果不能使自己沉入其中，就會(huì)覺(jué)得跟沒(méi)有祭拜一樣”（十三）王孫賈問(wèn)曰：“與其媚于奧，寧媚于灶何謂也？”子曰：“不然。

獲罪于天，無(wú)所禱也”辜譯An officer in a certain State asked Confucius, saying, “What is meant by the common saying ‘It is better to pray to the God of the Hearth than to the God of the House? ”

“Not so, ” replied Confucius, “a man who has sinned against God0x000006be, ——it is useless for him to pray anywhere at all.”

某個(gè)國(guó)家的官員王孫賈問(wèn)孔子：“俗話(huà)說(shuō)：‘寧拜灶神，不拜門(mén)神’這是什么意思？”“不是這樣的，”孔子回答，“如果一個(gè)人冒犯了上天，那么他在哪里祈禱都沒(méi)用”辜解除了理雅各博士以及其他一兩個(gè)學(xué)者的工作之外，歐洲人獲知中國(guó)文學(xué)主要是通過(guò)小說(shuō)的翻譯，而且那些小說(shuō)都不是最好的，只是一些符合他們階層的最通俗的讀物。

威妥瑪爵士責(zé)備中國(guó)文學(xué)“智力貧乏”，正是指的這一類(lèi)垃圾小說(shuō)但是限于語(yǔ)言，研習(xí)漢語(yǔ)的西方人很難讀懂中國(guó)真正的儒學(xué)經(jīng)典而這些儒學(xué)經(jīng)典中所包含的“令人尊敬的教義”，一定不是他所評(píng)論的那樣“功利和世俗”正如0x000006be孔子在回答一位大夫的話(huà)時(shí)說(shuō)：“獲罪于天，無(wú)所禱也。

”孟子也說(shuō)：“生，我所欲也；義，我所欲也二者不可得兼，舍生而取義者也”（十四）子曰：“周監(jiān)于二代，郁郁乎文哉！吾從周”辜譯Confucius remarked, “The civilisation of the present Chou dynasty is founded on the civilisations of the two preceding dynasties. How splendidly rich it is in all the arts ! I prefer the present Chou civilisation.”0x000006be。

孔子說(shuō)：“現(xiàn)在周朝的文明是建立在前兩個(gè)朝代文明的基礎(chǔ)上的，所有的藝術(shù)都那么輝煌燦爛！我更喜歡現(xiàn)在周朝的文明”（十五）子入太廟，每事問(wèn)或曰：“孰謂鄹人之子知禮乎？入太廟，每事問(wèn)”子聞之，曰：“是禮也”辜譯

When Confucius first attended the service at the State Cathedral（Ancestral Temple of the reigning prince）, lie enquired as to what he should do at every stage of the service. Somebody thereupon rema0x000006berked,“Who tells me that the son of the plebeian of Tsow is a man who knows the correct forms? ”

When Confucius heard of the remark, he said, “That is the correct form.”當(dāng)孔子參加祭祀活動(dòng)的時(shí)候，每一個(gè)階段他都要問(wèn)該做什么有人馬上議論道：“誰(shuí)說(shuō)這個(gè)從鄹地來(lái)的平民（孔子的父親梁紇）之子知曉正確的禮法？”。

孔子聽(tīng)到這種評(píng)論后說(shuō)：“這正是正確的禮法”（十六）子曰：“射不主皮，為力不同科，古之道也”辜譯Confucius remarked,0x000006be “In archery, putting the arrow through the target should not count as points, because the competitors cannot all be expected to be equal in mere physical strength. At least, that was the old rule.”。

孔子說(shuō)：“比箭時(shí)射穿箭靶不應(yīng)該計(jì)分，因?yàn)閰①愓弑鹊牟粌H僅是力氣的大小這是古代就流傳下來(lái)的規(guī)則”（十七）子貢欲去告朔之餼羊子曰：“賜也！爾愛(ài)其羊，我愛(ài)其禮”辜譯A disciple wanted to d0x000006beispense with the sheep offered in sacrifice in the religious ceremony held at the beginning of every month.。

“What you would save, ” said Confucius to him, “is the cost of the sheep; what I would save is the principle of the rite.”

孔子的學(xué)生子貢想在每月初一的告朔儀式上把祭祀用的活羊去掉不用“賜啊，”孔子對(duì)他說(shuō)，“你想省去的只是那只羊，而我愛(ài)惜的卻是那種禮”（十八）子曰0x000006be：“事君盡禮，人以為諂也”辜譯Confucius remarked, “Men now account it servile to pay to their prince all the honours due to him.”。

孔子說(shuō)：“如今人們把一切按照禮儀侍奉君主的事情，都看作是諂媚之事了”（十九）定公問(wèn)：“君使臣，臣事君，如之何？”孔子對(duì)曰：“君使臣以禮，臣事君以忠”辜譯The reigning prince of Confucius native State asked Confucius how a prince should treat his public servant an0x000006bed how apublic servant should behave to his prince.。

“Let the prince, ” answered Confucius, “treat his public servant with honour. The public servant must serve the prince, his master, with loyalty.”

孔子祖國(guó)的在位君主魯定公問(wèn)孔子：“君主該如何對(duì)待臣下，臣下該如何對(duì)待君主？”孔子回答：“假如君主按照禮的要求對(duì)待臣下，臣下也會(huì)以忠誠(chéng)對(duì)待君主”（二十）子曰：“《關(guān)雎》，樂(lè)而不淫，哀而不傷”辜譯Confuci0x000006beus remarked, “The first ballad in the Book of Ballads and Songs expresses the emotions of love. It is passionate, but not sensual; it is melancholy, but not morbid.”。

孔子說(shuō)：“《詩(shī)經(jīng)》第一首詩(shī)歌表達(dá)了愛(ài)的情感這首詩(shī)熱烈而不淫亂，憂(yōu)愁而不哀傷”辜解我相信，《詩(shī)經(jīng)》第一篇《關(guān)雎》是世界上最古老的愛(ài)情歌曲，兩年前我曾在《北京每日新聞》上翻譯過(guò)，那首詩(shī)這樣描寫(xiě)理想的中國(guó)女性：“關(guān)關(guān)雎鳩，在河之洲；窈窕淑女，君子好逑。

”意思是：鳥(niǎo)兒在天空相0x000006be互召喚，它們徘徊在河對(duì)岸的小島上溫婉可親的少女啊，正配做君子的新娘！“窈窕”的含義與“悠閑”相似，“窈”的字面意義是隱退的、溫順的、靦腆的，而“窕”則是有吸引力的、和悅可親的“淑女”是指純潔、貞潔的女子。

這樣，你就能從這首最古老的詩(shī)歌中看到中國(guó)女性典范的三個(gè)基礎(chǔ)品質(zhì)：喜歡悠閑；靦腆或pudeur（羞怯、知恥），由debonair（和悅可親）表達(dá)的無(wú)以言說(shuō)的優(yōu)雅和魅力；最后是純潔或貞潔簡(jiǎn)而言之，典型的中國(guó)女人是貞潔的，是靦腆的，也是有吸引力且和悅可親的。

（二十一）哀公問(wèn)社于宰我，宰我對(duì)曰：“夏后氏以松，殷人以柏，周人以栗，曰：‘使民戰(zhàn)栗”子聞之，曰：“成事不說(shuō)，遂事不諫，既往不咎”辜譯The r0x000006beeigning prince of Confucius native State asked a disciple of Confucius about the emblems used on the altars to the Titular Genius of the land.。

The disciple answered, “The sovereigns of the House of Hsia planted the pine tree; the people of the Yin dynasty adopted the cypress; and the people of the p0x000006beresent Chou dynasty has chosen the Li（chestnut）tree as a symbol of awe（Li）to the population.”

When Confucius afterwards heard of what the disciple said, he remarked, “It is useless to speak of a thing that is done; to change a course that is begun; or to blame what is past and gone.”

魯國(guó)君主魯哀公問(wèn)孔子的學(xué)生宰我說(shuō)：0x000006be“祭祀土地神的神主應(yīng)該用什么樹(shù)木？”宰我回答：“夏朝選用松樹(shù)，殷朝選用柏樹(shù)，現(xiàn)在周朝選用栗樹(shù)，意思是要讓老百姓戰(zhàn)戰(zhàn)栗栗”后來(lái)，孔子聽(tīng)到了宰我說(shuō)的話(huà)，責(zé)備宰我說(shuō)：“評(píng)價(jià)已經(jīng)做過(guò)的事情是沒(méi)有用的，已經(jīng)發(fā)生的事情也是不能改變的，責(zé)備已經(jīng)過(guò)去的事情也是沒(méi)有用的。

”（二十二）子曰：“管仲之器小哉！”或曰：“管仲儉乎？”曰：“管氏有三歸，官事不攝，焉得儉？”“然則管仲知禮乎？”曰：“邦君樹(shù)塞門(mén)，管氏亦樹(shù)塞門(mén)；邦君為兩君之好有反坫，管氏亦有反坫管氏而知禮，孰不知禮？”。

辜譯Confucius, speaking of a famous statesman（the Bismarck of the time）.0x000006be Remarked, “Kuan Chung was by no means a great-minded man! ”

“But, ” said somebody, “Kuan Chung was simple in his life: was he not? ”“Why, ” replied Confucius, “Kuan Chung had that magnificent Sansouci Pleasaunce of his. Besides, he had a special officer appointed to every function in his household. 0x000006beHow can one say that he was simple in his life? ”

“Well, ” rejoined the enquirer, “but still, Kuan Chung was a man of taste who observed the correct forms; was he not? ”

“No, ” answered Confucius, “The reigning princes have walls built before their palace gates. Kuan Chung also had a wall built before0x000006be his door. When two reigning princes meet, each has a special buffet. Kuan Chung also had his special buffet. If you say Kuan Chung was a man of taste, who is not a man of taste? ”

孔子談到一位著名的政治家（相當(dāng)于那個(gè)時(shí)代的俾斯麥）時(shí)說(shuō)：“管仲（姬姓，管氏，名夷吾，字仲春秋時(shí)齊國(guó)人齊桓公的宰相，輔助齊桓公成為諸侯霸主）絕對(duì)不是一位偉大的思想家！”有人疑惑道：“但不是說(shuō)他的生活很簡(jiǎn)樸嗎？”。

孔子回答：“他有輝煌的府庫(kù)，其0x000006be中有大量來(lái)自于百姓的市租，而且家中的每項(xiàng)事務(wù)都有專(zhuān)人負(fù)責(zé)，這怎么能說(shuō)生活簡(jiǎn)樸呢？”“但是，”詢(xún)問(wèn)者辯論道：“他應(yīng)該仍不失為一個(gè)恪守正確禮數(shù)的人吧？”“我不這樣看，”孔子回答，“國(guó)君在宮殿大門(mén)外建造照壁，管仲也在他的家門(mén)外建造照壁；兩位國(guó)君見(jiàn)面時(shí)，各自有專(zhuān)用的飲食器具，而管仲也有自己專(zhuān)用的飲食器具。

如果你說(shuō)管仲算得上是恪守禮數(shù)的人，那還有誰(shuí)不算呢？”辜解我的同鄉(xiāng)李惟仁，曾詆毀曾國(guó)藩說(shuō)：“曾國(guó)藩和管仲一樣，得到君王賞識(shí)以后，就非常專(zhuān)權(quán)，實(shí)行國(guó)家政令如烈火一般，像他們這樣雖然功勞很大，但也是卑劣之人”我認(rèn)為曾國(guó)藩的功勞和氣節(jié)都是不可輕易否定的，但其學(xué)術(shù)和對(duì)天下大事的謀劃，確實(shí)有不滿(mǎn)人意之處。

《文正公0x000006be日記》中他自己也說(shuō)：“古人有得名望如予者，未有如予之陋也”有人問(wèn)，曾國(guó)藩的陋處在哪里呢？我回答說(shuō)：“看一看南京制臺(tái)的衙門(mén)，其規(guī)模之笨拙，工藝之粗糙，大而無(wú)當(dāng)，便能知道曾國(guó)藩的鄙陋之處”（二十三）

子語(yǔ)魯大師樂(lè)，曰：“樂(lè)其可知也始作，翕如也；從之，純?nèi)缫?，皦如也，繹如也，以成”辜譯Confucius remarked to the Grand Kapel Meister of his native State,“I think I know the way in which a piece should be played with a full orchestra. At first, the 0x000006befull volume of sound in the piece should be heard.Then, as you proceed, you must pay attention to and bring out each note of the piece, distinct and clear, but flowing, as it were, without break or interval, ——thus to the end.”。

孔子對(duì)魯國(guó)的大樂(lè)師說(shuō)：“我認(rèn)為我了解一個(gè)完整的樂(lè)隊(duì)?wèi)?yīng)該用什么方式演奏一首樂(lè)曲開(kāi)始演奏的時(shí)候，聲音漸高而華美，音調(diào)熱烈；繼續(xù)下去，每一個(gè)音符本身的0x000006be韻律便明顯地跳動(dòng)出來(lái)，悠揚(yáng)悅耳，連續(xù)不斷，就這樣一直到演奏完畢。

”（二十四）儀封人請(qǐng)見(jiàn)，曰：“君子之至于斯也，吾未嘗不得見(jiàn)也”從者見(jiàn)之出曰：“二三子何患于喪乎？天下之無(wú)道也久矣，天將以夫子為木鐸”辜譯An officer in command of a certain Pass on the frontier where Confucius on his travels was passing, asked for the permission to be presented to him, saying, “Whenever a wise man passes this Way, I hav0x000006bee always had the honour to wait upon him.” Confucius disciples accordingly presented him.。

When the officer came out of the interview he said to the disciples,“Gentlemen, why should you he concerned at your present want of official position! The world has long been without the order and justice of go0x000006beod government; now God is going to make use of your Teacher as a tocsin to awaken the world.”

孔子周游列國(guó)經(jīng)過(guò)一個(gè)叫“儀”的關(guān)卡，該關(guān)卡的長(zhǎng)官請(qǐng)求見(jiàn)孔子，說(shuō)：“每當(dāng)君子路過(guò)這里，我總是很期待能見(jiàn)到他”孔子的學(xué)生于是引他去見(jiàn)了孔子當(dāng)這位長(zhǎng)官拜見(jiàn)完畢出來(lái)時(shí)，他對(duì)孔子的學(xué)生們說(shuō)：“你們幾位為何要為沒(méi)有官職而發(fā)愁呢？天下已經(jīng)很長(zhǎng)時(shí)間沒(méi)有秩序和公正，現(xiàn)在上天派你們的老師來(lái)警醒世人了。

”（二十五）子謂《韶》:“盡美矣，又盡善也”謂《武》:“盡美矣，未盡善也”辜譯Confucius, speaking of a fa0x000006bemous piece of music（the most ancient then known in China）, remarked, “It has all the excellence of the physical beauty of harmony; it has also all the excellence of moral grandeur.”Speaking of another piece, of a more recent date, Confucius remarked, “It has all the excellence of the physical beauty0x000006be of harmony; but it has not all the excellence of moral grandeur.”。

孔子談到一首著名的樂(lè)曲《韶》（當(dāng)時(shí)所知的中國(guó)最古老的音樂(lè)）時(shí)說(shuō)：“這首樂(lè)曲的韻律節(jié)奏極其優(yōu)美，而且還顯得莊嚴(yán)肅穆”而談到另一首稍近一些的樂(lè)曲時(shí)卻說(shuō)：“這首樂(lè)曲的韻律節(jié)奏雖然極其優(yōu)美，但是不夠莊嚴(yán)肅穆”（二十六）

子曰：“居上不寬，為禮不敬，臨喪不哀，吾何以觀之哉？”辜譯Confucius remarked, “Possession of power without generosity;courtesy without seriousness; mourning 0x000006bewithout grief, ——I have no desire to look at such a state of things.”

孔子說(shuō)：“擁有權(quán)勢(shì)的人不寬宏大量，行禮時(shí)不嚴(yán)肅認(rèn)真，參加喪禮時(shí)不悲哀，這種情況我怎么看得下去呢？”