基本信息

书名:林语堂英文作品集:孔子的智慧

原价： 15.90元

作者:林语堂

出版社：外语教学与研究出版社

出版日期：2009年7月1日

ISBN：9787560086330

字数：

页码：231页

版次：第1版

装帧：平装

开本：32

商品标识：asinB002LVTPZC

编辑推荐

《孔子的智慧》是由外语教学与研究出版社出版的。

内容提要

《孔子的智慧》介绍了:林语堂用美妙的英文向世界介绍中国人和中国历史文化，但是，囿于所处时代、社会环境和个人经历，他的思想认识不免带有历史的局限。20世纪30年代至50年代正是中国国内动荡变迁、破旧立新的时期，特定的创作背景无疑也给他的作品留下印痕。显而易见地，比如当时对朝代称谓与历史纪元的划定不统一（如称清朝为ManchuDynasty）；且时无汉语拼音方案，专有名词均使用威妥玛拼音音译等。此外，也能发现作者在解读文化历史和社会生活现象时的不足，如反映在民族关系的表述上，称中国的一些少数民族为foreign blood、foreign race，乃至以Chinese特指Han Chinese等。诸如此类，为不妨碍我们对文学和语言的鉴赏，在我们最大程度地保留作品原貌的同时，敬期读者明辨。

目录

FOREWORD
Chapter One INTRODUCTION
Ⅰ. THE CHARACTER OF CONFUCIAN IDEAS
Ⅱ. A BRIEF ESTIMATE OF THE CHARACTER OF CONFUCIUS
Ⅲ. SOURCES AND PLAN OF THE PRESENT BOOK
Ⅳ. ON THE METHOD OF TRANSLATION

Chapter Two THE LIFE OF CONFUCIUS
Ⅰ. ANCESTRY, CHILDHOOD AND YOUTH
Ⅱ. BETWEEN THIRTY AND FIFTY
Ⅲ. THE PERIOD OF GREAT POWER
Ⅳ. FⅣE YEARS OF WANDERINGS
Ⅴ. IN EXTREMITIES IN CH'EN AND TS'AI
Ⅵ. FURTHER YEARS OF WANDERINGS
Ⅶ. SCHOLARLY LABORS AND PERSONAL HABITS OF
Ⅶ. HIS DEATH (479 B.C.) AND POSTERITY

Chapter Three CENTRAL HARMONY
Ⅰ. THE CENTRAL HARMONY
Ⅱ. THE GOLDEN MEAN
Ⅲ. MORAL LAW EVERYWHERE
Ⅳ. THE HUMANISTIC STANDARD
Ⅴ. CERTAIN MODELS
Ⅵ. ETHICS AND POLITICS
Ⅶ. BEING ONE'STRUE SELF
Ⅶ. THOSE WHO ARE ABSOLUTE TRUE SELVES
Ⅸ. EULOGY ON CONFUCIUS
Ⅹ. EPILOGUE

Chapter Four ETHICS AND POLITICS
Ⅰ. GENERAL IDEA OF THIS ESSAY
Ⅱ. ON THE MEANING OF CERTAIN EXPRESSIONSUSED IN THE ABOVE

SECTION
Ⅲ. ON ACHIEVING TRUE KNOWLEDGE
Ⅳ. ON MAKING THE WILL SINCERE
Ⅴ. ON SETTING THE HEART RIGHT AND PERSONAL CULTIVATION
Ⅵ. ON THE RELATIONSHIP BETWEEN PERSONAL AND FAMILY LIFE
Ⅶ. ON THE RELATIONSHIP BETWEEN FAMILY AND NATIONAL LIFE
Ⅶ. ON THE RELATIONSHIP BETWEEN NATIONAL LIFE AND WORLD PEACE

Chapter FIVe APHORISMS OF CONFUCIUS
Ⅰ. DESCRIPTION OF CONFUCIUS BY HIMSELF AND OTHERS
Ⅱ. THE EMOTIONAL AND ARTISTIC LIFE OF CONFUCIUS
Ⅲ. THE CONVERSATIONAL STYLE
Ⅳ. THE JOHNSONIAN TOUCH
Ⅴ. WITAND WISDOM
Ⅵ. HUMANISM AND TRUE MANHOOD
Ⅶ. THE SUPERIOR MAN AND THE INFERIOR MAN
Ⅷ．THE MEAN AS THE IDEAL CHARACTER AND TYPES OF PERSONS THAT CONFUCIUS HATED
Ⅸ．GOVERNMENT
Ⅹ．0N EDUCATl0N．RITUAL AND POETRY

Chapter Six FIRST DISCOURSF~0N EDUCATIONTHROUGH THESIX CLASSICS (Chingchieh，Liki，Chapter XXVI)
Chapter Seven SECOND DISCOURSE：ANTNndRVIEW WTH DUKEAI (Aikung WeN,Liki Chapter XXVII)

Chapter Eight THIRD DISCOURSE：THE VISION OF A SOCIAI．ORDER (Liyun，Liki，Chapter IX)
Ⅰ．THE Two oRDERS 0F HUMAN SOCIETY
Ⅱ．THE Ev0LUTIoN oF LI OR SOCIAL ORDER
Ⅲ．LI BASED ON HUMAN NATURE
Ⅳ．LI BASED 0N HEAVEN．OR NATURE
Ⅴ．THE METHOD OF CULTIVATING LI Chapter Nine ON EDUCATION(Hsuehehi，Liki，Chapter XVIII)
Ⅰ．THENEEDFOREDUCATION
Ⅱ．THE ANCIENT EDUCATl0NAL SYSTEM
Ⅲ．EXTRA-CURRICULAR STUDIES IVTHE IDEAL TEACHER
Ⅳ．THE PROCESS OF LEARNING


Chapter TenON MUSIC (Yochi, Liki, Chapter XIX)
Ⅰ. THE ORIGIN AND FUNCTION OF MUSIC
Ⅱ. A COMPARISON OF RITUALS AND MUSIC, BOTH BASED ON HARMONY WITH THE COSMIC ORDER
Ⅲ. MUSIC REVEALS MAN'S CHARACTER
Ⅳ. ON CLASSICAL AND MODERN MUSIC
Ⅴ. CONFUCIUS ON THE DIFFERENT MOVEMENTS OF THE INTERPRETATIVE DANCE MUSIC OF EMPEROR WU

Chapter Eleven MENCIUS (The Book of Mencius, Book VI, PartI)
Ⅰ. THE GOODNESS OF HUMAN NATURE
Ⅱ. HOW OUR ORIGINAL NATURE IS DESTROYED
Ⅲ. THE HIGHER LIFE AND THE GREATER SELF
IMPORTANT CHARACTERS MENTIONED
THE PRONUNCIATION OF CHINESE NAMES
WADE-GILES TO PINYIN CONVERSION TABLE
ENGLISH WORKS BY LIN YUTANG

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文摘

Confucius then had many disciples who were already in the governmentof Wei, and the ruler of Wei wanted to secure the services of Confucius. Tseluasked, 'If the ruler of Wei should put you in power, how would you begin？' 'Iwould begin with establishing a correct usage of terminology' （of ranks andtitles）, Confucius answered. 'Do you really mean it？' asked Tselu. 'How oddand impractical you are！ What do you want to establish a correct terminologyfor？ Ah Yu, you are simple-minded indeed！' Confucius replied. 'If theterminology is not correct, then the whole style of one's speech falls out ofform; if one's speech is not in form, then orders cannot be carried out; if ordersare not carried out, then the proper forms of worship and social intercourse （inritual and music） cannot be restored; if the proper forms of worship and socialintercourse are not restored, then legal justice in the country will fail; whenlegal justice fails, then the people are at a loss to know what to do or what notto do. When a gentleman institutes something, he is sure by what terminologyit should be called, and when he gives an order, he knows that the order canbe carried out without question. A gentleman never uses his terminologyindiscriminately.'
The following year （484 B.C.） Jan Ch'iu, who was then assisting inthe administration of the government of Lu, led the army of Baron KangChi against Ch'i and defeated the latter at the battle of Lang. And Baron Kang asked Jan Chiu, 'How did you come to know the science of warfare？ Did you learn it by study or by nature？' Jan Ch'iu replied, 'I learned it from Confucius.' 'What kind of a person is Confucius？' asked Baron K'ang. AndJan Ch'iu replied, 'If you should put him in power, his reputation would spread immediately. You could apply his teachings to the people and lay them before

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