辜鸿铭译

Translated by Gu Hongming

为政第二

（一）

子曰：“为政以德，譬如北辰，居其所而众星共之。”

辜译

Confucius remarked, “He who rules the people, depending upon the moral sentiment, is like the Pole-star, which keeps its place while all the other stars revolve round it.”

孔子说：“统治者如果能依靠道德来处理政事，他的地位就能如北极星一般稳固，而群星也会围绕它来运转。”

（二）

子曰：“《诗》三百，一言以蔽之，曰‘思无邪’。”

辜译

Confucius remarked, “The Book of Ballads, Songs and Psalms contains three hundred pieces. The moral of them all may be summed up in one sentence,‘Have no evil thoughts.' ”

孔子说：“《诗经》三百首中的道德观念如果用一句话来总结的话，那就是：‘思想纯正’。”

辜解

《诗经》是中国最古老的一部文学作品，充分反映了中国人精神的双重属性完美结合的特点，是中国人内心的真实写照。孔子评价说它最核心的精神就是“思无邪”，也就是每首诗所指向的都是一颗孩童般纯洁的心灵。英国近代著名诗人、教育家、评论家马修·阿诺德关于荷马史诗的评论与此颇有相通之处，他说：“《荷马史诗》不仅具有深刻触及人性天然心灵的能量——这是伏尔泰都无法达到的，而且显示了连伏尔泰都赞美的那种纯洁而理性的理解能力。”

（三）

子曰：“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。”

辜译

Confucius remarked, “If in government you depend upon laws, and maintain order by enforcing those laws by punishments, you can also make the people keep away from wrong-doing, but they will lose the sense of shame for wrong-doing. If, on the other hand, in government you depend upon the moral sentiment, and maintain order by encouraging education and good manners, the people will have a sense of shame for wrong-doing and, moreover, will emulate what is good.”

孔子说：“一个国家若只是用政法来引导百姓，用刑罚来整顿百姓（好借此让社会稳定），这样虽然能够让百姓免于犯罪，但他们却会失去对错误行径的羞耻感。相反，如果一个国家用道德教化来引导百姓，用良好的礼仪教育来维持秩序，那么百姓不仅对错误行为会有羞耻感，而且会将好的行为发扬光大。”

辜解

我曾谓客曰：“周代末年自荀子以后再无儒士，如今自张之洞以后也再无儒臣。”客反问道：“如今南洋大臣张安圃贴出告示，禁止官界、学界、军界嫖娼赌博，以维持社会风气为己任，难道他也算不上是儒臣吗？

”我回答说：“孔子言：‘道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。’贴出禁止嫖赌的告示，以政治法令来限制人、以刑罚处分来规范人，这是在行使政令，而非施以教化！但行使政令也要以大局为重，嫖赌是有伤风化的行为，百姓嫖赌，容易聚众闹事，扰乱社会秩序，这是违法乱纪的事情，必须用法律来制裁，所以禁止这些行为还情有可原；但是禁止官员嫖赌，从行政大局来说，也是荒谬至极的。古代所谓‘刑不上大夫’，是为了培养他们的廉耻之心。而给百姓施以刑法政令，孔子尚且担心会让百姓不知廉耻。百姓不知廉耻，国家尚且可以保全；而如果官员、士大夫不知廉耻，我不知道国家如何还能保全了！如今官员们放纵无度，有失威严庄重，有伤风化，如果总督、巡抚一类的官员不明大体，以至于堂而皇之地把禁止嫖赌的告示张贴在妓院赌场以维持社会风化，殊不知这样做对社会风化的败坏要比士大夫放纵无度严重千百倍！”

（四）

子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。”

辜译

Confucius remarked, “At fifteen I had made up my mind to give myself up to serious studies. At thirty I had formed my opinions and judgment. At forty I had no more doubts. At fifty I understood the truth in religion. At sixty I could understand whatever I heard without exertion. At seventy I could follow whatever my heart desired without transgressing the law.”

孔子说：“我十五岁时立志于学习；三十岁时对外界的事物能形成自己的观点和判断；四十岁时（掌握了知识）不致被轻易迷惑；五十岁时领悟了天命真理；六十岁时能明辨是非；七十岁时能够随心所欲做自己喜欢的事情，且不逾越道德和法律。”

辜解

孔子曾说：“五十而知天命。”这里的“天命”，是指宇宙的终极秩序。人类历史上很多哲学家都对它进行过命名，如德国人费希特称其为“宇宙的神圣理念”，中国古代哲学家则称其为“道”，或者“自然之道”。无论如何称呼，可以肯定的是，正是这些有关宇宙秩序的知识，使哲学家们看到了遵守自然规律和道德法律的必要性，因为它们都是宇宙秩序的一部分。

（五）

孟懿子问孝。子曰：“无违。”

樊迟御，子告之曰：“孟孙问孝于我，我对曰无违。”樊迟曰：“何谓也？”子曰：“生，事之以礼；死，葬之以礼，祭之以 礼。”

辜译

A noble of the Court in Confucius' native State asked him what constituted the duty of a good son. Confucius answered, “Do not fail in what is required of you.”

Afterwards, as a disciple was driving him in his carriage, Confucius told the disciple, saying, “My Lord M——asked me what constituted the duty of a good son, and I answered, ‘Do not fail in what is required of you.' ”

“What did you mean by that? ” asked the disciple.

“I meant, ” replied Confucius, “when his parents are living, a good son should do his duties to them according to the usage prescribed by propriety; when they are dead. he should bury them and honour their memory according to the rites prescribed by propriety.”

孔子故国的一位贵族孟懿子曾问孔子如何方能称为一个孝子。孔子回答：“不要违背你该做的事情。”

后来，当孔子的学生樊迟给孔子驾车时，孔子告诉他说：“孟懿子问我一个孝子应该做什么，我回答说：‘不要违背你该做的事情。'”

樊迟问：“您这么说是什么意思？”

“我的意思是，”孔子回答，“父母活着的时候，要按该有的礼节侍奉他们；父母去世后，要按该有的礼节埋葬并祭祀他们。”

（六）

孟武伯问孝。子曰：“父母唯其疾之忧。”

辜译

A son of the noble mentioned above put the same question to Confucius as his father did. Confucius answered, “Think how anxious your parents are when you are sick, and you will know your duty towards them.

”孟懿子的儿子孟武伯在父亲死后，也如其父一样问了孔子同样的问题（关于孝）。孔子回答：“只要想想当你生病的时候，父母有多么焦虑，你就知道该如何对父母尽孝了。”

（七）

子游问孝。子曰：“今之孝者，是谓能养。至于犬马，皆能有养，不敬，何以别乎？”

辜译

A disciple of Confucius asked him the same question as the above.Confucius answered, “The duty of a good son nowadays means only to be able to support his parents. But you also keep your dogs and horses alive. If there is no feeling of love and respect, where is the difference? ”

孔子的学生子游也问过孔子关于孝的问题，孔子回答：“当今人们认定的所谓孝道，好像仅仅能赡养父母就行了。但就连狗和马也能得到饲养，若是对父母没有敬爱和尊重，和饲养动物又有什么区别呢？”

（八）

子夏问孝。子曰：“色难。有事，弟子服其劳；有酒食，先生馔，曾是以为孝乎？”

辜译

Another disciple asked the same question. Confucius answered,“The difficulty is with the expression of your look. That merely when anything is to be done the young people do it, and when there is food and wine the old folk are allowed to enjoy it, do you think that is the whole duty of a good son? ”

孔子的另一位学生子夏也问过孔子关于孝的问题。孔子回答说：“孝这件事，难就难在面对父母时常保持愉悦的态度。如果仅仅是有需要年轻人做的事情便去做了，有好酒美食的时候供给父母一起享用——难道这就可以被认为是孝了吗？”

辜解

子夏问：“何为孝？”孔子回答说：“色难（困难的是方式和态度）。有事，弟子服其劳；有酒食，先生馔，曾是以为孝乎？”孔子同时代的道德家们认为，孩子必须为父母劈柴挑水，给父母最好的食物和酒，这就是孝。而孔子却说：“不，那些并不是孝道。”因为真正的孝并不仅仅体现在对父母的义务方面，更体现在以什么方式、态度和精神状态去完成这些义务。所以孔子说，难就难在做事情时的态度——也就是“色难”。

（九）

子曰：“吾与回言，终日不违，如愚。退而省其私，亦足以发，回也不愚。”

辜译

Confucius, speaking of a favorite disciple whose name was Yen Hui, remarked, “I have talked with him for one whole day, during which he has never once raised one single objection to what I have said, as if he were dull of understanding. But when he has retired, on examining into his life and conversation I find he has been able to profit by what I have said to him. No——he is not a man dull of understanding.”

孔子在谈到他最喜欢的学生颜回时说：“我终日和颜回讲学，在这期间他对我说的话几乎从不提任何反对意见，看起来好像很愚蠢。但是当他回去后，我反观他的言谈举止，却发现他能从我告诉他的话里面受益，可见他并不愚蠢。”

（十）

子曰：“视其所以，观其所由，察其所安，人焉廋哉？人焉廋 哉？”

辜译

Confucius remarked, “You look at how a man acts; consider his motives; find out his tastes. How can a man hide himself; how can he hide himself from you? ”

孔子说：“想要了解一个人，只需仔细观察他的所作所为和方式 二方法，并从中找出他的志趣，那么他还能掩饰自己吗？他还能隐藏什么呢？”

（十一）

子曰：“温故而知新，可以为师矣。”

辜译

Confucius remarked, “If a man will constantly go over what he has acquired and keep continually adding to it new acquirements, he may become a teacher of men.”

孔子说：“如果一个人既能不断复习学过的知识，又能不断补充新的知识，他就可以做老师了。”

（十二）

子曰：“君子不器。”

辜译

Confucius remarked, “A wise man will not make himself into a mere machine fit only to do one kind of work.”

孔子说：“君子不会把自己变成一件有固定用途的器皿。”

辜解

《易传》中说：“形而上者谓之道，形而下者谓之器。”这里的“道”，是本质的集合；这里的“器”，是现象的总称。小人只看重现象而不重视本质，君子重视本质而不重视现象。小人重现象，所以经常被现象蒙蔽了本质；君子重视本质，所以能通过本质把握现象。而要想通过本质来把握现象，就必须知道如何利用本质。所谓权衡，就是知道如何利用本质。

（十三）

子贡问君子。子曰：“先行其言而后从之。”

辜译

A disciple enquired what constituted a wise and good man. Confucius answered, “A wise and good man is one who acts before he speaks, and afterwards speaks according to his actions.

”子贡问孔子，什么样的人才算是君子。孔子回答：“一个人若能做到先行后言，并根据自己所做的实事去说话，就能称作君子了。”

（十四）

子曰：“君子周而不比，小人比而不周。”

辜译

Confucius remarked, “A wise man is impartial, not neutral. A fool is neutralbut not impartial.”

孔子说：“君子会团结别人，却不会勾结别人；小人会勾结别人，却不会团结别人。”

辜解

对于很多人来说，“不道德”指的是饮威士忌酒，抽烟或吸食鸦片，或与异性保持不正当的关系。而在歌德看来，“不道德”的含义远不止此，它指的是更深一层的东西。歌德以为，“不道德”指的是自私和卑鄙。孔子曰：“君子周而不比，小人比而不周。”我把中文“小人”译成“平常的人”，从字面上看是“小人物”，也就是理雅各博士所说的“渺小的人”，而已经去世的阿查立爵士则把它译成“粗鄙无礼的人”。

（十五）

子曰：“学而不思则罔，思而不学则殆。”

辜译

Confucius remarked, “Study without thinking is labor lost. Thinking withoutstudy is perilous.”

孔子说：“只知道读书学习，而不去思考，便会枉费精力而无收获；只是一味思考而不去学习，就会陷入迷茫。”

（十六）

子曰：“攻乎异端，斯害也已。”

辜译

Confucius remarked, “To give oneself up to the study of metaphysical theories——that is very injurious indeed.”

孔子说：“放任自己埋头钻研那些不正确的理论，这是非常有害的。”

辜解

孔子曾对学生说：“攻乎异端，斯害也已。”这里的“异端”，是指老庄之类的哲学，如果把它作为药剂来使用，还是有用的，但是如果把它当饭吃，那就有弊无利了。再如拉茨萨尔这样的思想，对于欧洲社会是有用的，因为现代欧洲社会并不健康，它需要拉茨萨尔这样的思想药剂；但他的这种思想对于一个健康的社会或国家，则是没有必要的。孔子在批评那些只注重形式而忽略本质的礼乐行为时曾说：“礼云礼云，玉帛云乎哉？”也就是说，礼并不是这些金玉其外的东西。我听说日本政府打算在上海建一座博物馆，但我认为，那些陈列在里面的骨质古董并非真正的艺术品——日本与其用钱来建筑博物馆，还不如用来帮助贫穷的日本妇女。

（十七）

子曰：“由，诲女知之乎？知之为知之，不知为不知，是知也。”

辜译

Confucius said to a disciple, “Shall I teach you what is understanding? To know what it is that you know, and to know what it is that you do not know,——that is understanding.”

孔子对学生仲由说：“由，我教你关于理解的正确态度，知道就是知道，不知道就是不知道，这就是理解。”

（十八）

子张学干禄，子曰：“多闻阙疑，慎言其余，则寡尤；多见阙殆，慎行其余，则寡悔。言寡尤，行寡悔，禄在其中矣。”

辜译

A disciple was studying with a view to preferment. Confucius said to him,“Read and learn everything, but suspend your judgment on anything of which you are in doubt; for the rest, be careful in what you say: in that way you will give few occasions for men to criticize what you say. Mix with the world and see everything, but keep away and do not meddle with anything which may bring you into trouble; for the rest, be careful in what you do: in that way you will have few occasions for self-reproach.”

“Now if in your conversation you give few occasions for men to criticize you, and in your conduct you have few occasions for self-reproach, you cannot help getting preferment, even if you would.”

孔子的学生子张想学谋取官职俸禄的办法，孔子说：“多读多听，存疑之处加以保留，确信之处谨慎说出，这样便不会轻易招致指责。要深入社会体察世事，同时要保持一定的距离，不要让自己卷入麻烦。然后，注意自己的行为，以免让自己觉得懊悔。与人交往时不给别人攻击的机会，让自己懊悔的机会也少，这种情况之下，即便你不想升官也是不可能的。”

（十九）

哀公问曰：“何为则民服？”孔子对曰：“举直错诸枉，则民服；举枉错诸直，则民不服。”

辜译

The reigning prince of his native State asked Confucius what should be done to secure the submission of the people. Confucius answered,“Uphold the cause of the just and put down every cause that is unjust, and the people willSubmit. But uphold the cause of the unjust and put down every cause that is just, then the people will not submit.”

鲁哀公问孔子，怎么做才能保证百姓服从统治。孔子回答：“坚持做正确的事情，不做不正确的事情，百姓就会服从统治。但是，如果坚持做不正确的事情而放弃正确的事情，那百姓就不会服从。”

（二十）

季康子问：“使民敬忠以劝，如之何？”子曰：“临之以庄，则敬；孝慈，则忠；举善而教不能，则劝。”

辜译

A noble who was the minister in power in the government in Confucius' native State asked him what should be done to inspire a feeling of respect and loyalty in the people, in order to make them exert themselves for the good of the country. Confucius answered, “Treat them with seriousness and they will respect you. Let them see that you honour your parents and your prince, and are considerate for the welfare of those under you, and the people will be loyal to you. Advance those who excel in anything and educate the ignorant, and the people will exert themselves.”

孔子祖国有一位在政府担任部长的贵族季康子问孔子：“怎么做才能得到百姓的尊重和忠诚，并让他们为了国家利益而贡献力量呢？”

孔子回答：“你若能认真对待百姓，百姓就会尊敬你；你若能孝顺父母，为国尽忠，礼贤下士，百姓就会忠诚于你；你若能提拔贤才，勤于教化，百姓就会为国家贡献力量。”

辜解

孔子最伟大的贡献，就是给中国人提供了一种真正的、理性的、永恒的、绝对的国家理念，而且在给出这种理念时又创造了一种宗教——国家宗教。

在整个中华帝国内，所有人心中所怀有的效忠于皇帝的神圣责任，使得在中国人心目中，皇帝被赋予了一种绝对的、超级的、全能的力量。这种对皇帝的信仰，使得人们确信国家的绝对稳定和永恒。这种国家的绝对稳定和永恒，又使人们确信社会无限的永续和长久。这种社会无限的永续和长久，又使人们确信种族的不朽。对于皇帝全能力量的信仰是由效忠的神圣责任所产生的，而对于种族不朽的信仰来源于对皇帝全能力量的信仰。正是这种对种族不朽的信仰，给了中国人一种生存的永恒感，这种永恒感和其他国家由宗教所宣传的来世生活所带来的永恒感是一样的。

（二十一）

或谓孔子曰：“子奚不为政？”子曰：“《书》云：‘孝乎惟孝，友于兄弟，施于有政。’是亦为政，奚其为为政？”

辜译

Somebody asked Confucius, saying, “Why are you not taking part in the government of the country? ”Confucius answered, “What does the‘Book of records' say of the duties of a good son? ”“ ‘Be dutiful to your parents; be brotherly to your brothers; discharge your duties in the government of your family.' These, then, are also duties of government. Why then must one take part in the government of the country in order to discharge the duties of government? ”

有人问孔子：“您为什么不出来参与国政呢？”孔子回答：“《尚书》中提到孝子的义务说：‘孝顺父母，友爱兄弟，并将家里的这种风气影响到政治上去。’这其实就是参与政治，为什么一定要出来做官呢？”

（二十二）

子曰：“人而无信，不知其可也。大车无輗，小车无軏，其何以行之哉？”

辜译

Confucius remarked, “I do not know how men get along without good faith. A cart without a yoke and a carriage without harness, ——how could they go?”

孔子说：“我不知道一个人若没有信誉将如何自处。就像大马车没有挽具，小马车没有马具，又将如何行进呢？”

（二十三）

子张问：“十世可知也？”子曰：“殷因于夏礼，所损益可知也；周因于殷礼，所损益可知也。其或继周者，虽百世，可知也。”

辜译

A disciple asked Confucius whether ten generations after their time the state of the civilisation of the world could be known.Confucius answered, “The House of Yin adopted the civilisation of the Hsia dynasty; what modifications they made is known. The present Chou dynasty adopted the civilisation of the House of Yin; what modifications this last dynasty made are also known. Perhaps some other may hereafter take the place of the present Chou dynasty; but should that happen a hundred generations after this, the state of the civilisation of the world then, can be known.”

孔子的学生子张问是否能预知十代以后的社会文明礼仪。孔子回答：“殷朝继承了夏朝的礼仪制度，其中在原有的基础上做了哪些修改是很清楚的。如今周朝继承了殷朝的文明，它在前朝的基础上做了哪些修改也很清楚。所以，如果真的出现朝代更替，那么即便是百代之后，其文明礼仪也是可以预知的。”

（二十四）

子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”

辜译

Confucius remarked, “To worship a spirit to whom one is not bound by a real feeling of duty or respect is idolatry; to see what is right and to act again stone' s judgment shows a want of courage.”

孔子说：“如果不是出于真正的情感或敬意而去拜神，便是盲目崇拜；知道什么是正确的，却没有按照自己的判断去做事，便是怯懦。”

辜解

孔子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”“谄”的意思是“谄媚”。孔子认为，“非其鬼而祭之”的“盲目拜祭”是受卑鄙动机驱使所进行的拜祭。直到今天，一些受过教育的人谈起佛教徒时，仍说他们“媚佛”，即向佛献殷勤，阿谀奉承或巴结谄媚。