論語英語作文

㈠ 英語作文《孔子及其教育思想》

According to tradition, Confucius was born in 551 BC, in the Spring and Autumn Period, at the beginning of the Hundred Schools of Thought philosophical movement. Confucius was born in or near the city of Qufu, in the Chinese State of Lu (now part of Shandong Province).
He was a Chinese thinker and social philosopher, whose teachings and philosophy have deeply influenced Chinese, Korean, Japanese, Taiwanese and Vietnamese thought and life.
His philosophy emphasized personal and governmental morality, correctness of social relationships, justice and sincerity. These values gained prominence in China over other doctrines, such as Legalism (法家) or Taoism (道家) ring the Han Dynasty[2][3][4] (206 BC – 220 AD). Confucius' thoughts have been developed into a system of philosophy known as Confucianism (儒家). It was introced to Europe by the Jesuit Matteo Ricci, who was the first to Latinise the name as "Confucius."
His teachings may be found in the Analects of Confucius (論語), a collection of "brief aphoristic fragments", which was compiled many years after his death. Modern historians do not believe that any specific documents can be said to have been written by Confucius,[5][6] but for nearly 2,000 years he was thought to be the editor or author of all the Five Classics[7][8] such as the Classic of Rites (editor), and the Spring and Autumn Annals (春秋) (author).

㈡ 孔子論語全文及英文翻譯

孔子35歲時，因魯國內亂而奔齊。為了接近齊景公，做了齊國貴族高昭子的家
臣。次年（前516），齊景公向孔子詢問政事，孔子說：「君要象君，臣要象臣，
父要象父，子要象子。」景公極為贊賞，欲起用孔子，因齊相晏嬰從中阻撓，於
是作罷。欲起用不久返魯，繼續鑽研學問，培養弟子。約51歲時，任魯國中都宰
（今汶上西地方官）。由於為政有方，「一年，四方皆則之。」52歲由中都宰提
升為魯國司空、大司寇。公元前500年（魯定公十年），魯、齊夾谷之會，孔子提
出「有文事者必有武備，有武事者必有文備」。齊景公欲威脅魯君就範，孔子以
禮斥責景公，保全了國格，使齊侯不得不答應定盟和好，並將鄆、、龜陰三地歸
還魯國。

孔子54歲時，受季桓子委託，攝行相事。他為了提高國君的權威，提出「墮三
都」、抑三桓（魯三家大夫）的主張，結果遭到三家大夫的反對，未能成功。55
歲時，魯國君臣接受了齊國所贈的文馬美女，終日迷戀聲色。孔子則大失所望，
遂棄官離魯，帶領弟子周遊列國，另尋施展才能的機會，此間「干七十餘君」，
終無所遇。前484年（魯哀公十一年），魯國季康子聽了孔子弟子冉有的勸說，才
派人把他從衛國迎接回來。

孔子回到魯國，雖被尊為「國老」，但仍不得重用。他也不再求仕，乃集中精
力繼續從事教育及文獻整理工作。一生培養弟子三千餘人，身通六藝（禮、樂、
射、御、書、數）者七十二人。在教學實踐中，總結出一整套教育理論，如因材
施教、學思並重、舉一反三、啟發誘導等教學原則和學而不厭、誨人不倦的教學
精神，以及「知之為知之，不知為不知」和「不恥下問」的學習態度，為後人所
稱道。他先後刪《詩》、《書》，訂《禮》、《樂》，修《春秋》，對中國古代
文獻進行了全面整理。老而喜《易》，曾達到「韋編三絕」》的程度。

69歲時，獨子孔鯉去世。71歲時，得意門生顏回病卒。孔子悲痛至極，哀嘆道
：「天喪予！天喪予！」這一年，有人在魯國西部捕獲了一隻叫麟的怪獸，不久
死去。他認為象徵仁慈祥瑞的麒麟出現又死去，是天下大亂的不祥之兆，便停止
了《春秋》一書的編撰。72歲時，突然得知總經理子仲由在衛死於國難，更是哀
痛不已。次年（前479年）夏歷二月，孔子寢疾7日，齎志而歿。

孔子一生的主要言行，經其弟子和再傳弟子整理編成《論語》一書，成為後世
儒家學派的經典。

㈢ 孔子及其論語的英文簡介

Confucius

Confucius (Chinese：孔夫子； pinyin: Kǒng Fūzǐ； Wade-Giles: K'ung-fu-tzu)，. 「Master Kung，」September 28， 551 BC - 479 BC) was a Chinese thinker and social philosopher， whose teachings and philosophy have deeply influenced Chinese， Korean， Japanese， and Vietnamese thought and life.

His philosophy emphasized personal and governmental morality， correctness of social relationships， justice and sincerity. These values gained prominence in China over other doctrines， such as Legalism (法家) or Taoism (道家) ring the Han Dynasty(206 BC–220 AD). Confucius' thoughts have been developed into a system of philosophy known as Confucianism (儒家). It was introced to Europe by the Jesuit Matteo Ricci， who was the first to Latinise the name as 「Confucius.」

His teachings may be found in the Analects of Confucius (論語)， a collection of 「brief aphoristic fragments」， which was compiled many years after his death. Modern historians do not believe that any specific documents can be said to have been written by Confucius，but for nearly 2，000 years he was thought to be the editor or author of all the Five Classics such as the Classic of Rites (editor)， and the Spring and Autumn Annals (春秋) (author).

The Analects of Confucius論語

In the Analects, Confucius presents himself as a 「transmitter who invented nothing」.He put the greatest emphasis on the importance of study，and it is the Chinese character for study (or learning) that opens the text. In this respect， he is seen by Chinese people as the Greatest Master.Far from trying to build a systematic theory of life and society or establish a formalism of rites， he wanted his disciples to think deeply for themselves and relentlessly study the outside world，mostly through the old scriptures and by relating the moral problems of the present to past political events (like the Annals) or past expressions of feelings by common people and reflective members of the elite (preserved in the poems of the Book of Odes).

In times of division, chaos， and endless wars between feudal states, he wanted to restore the Mandate of Heaven 「天命」 that could unify the 「world」 (i.e. China) and bestow peace and prosperity on the people. Because his vision of personal and social perfections was framed as a revival of the ordered society of earlier times。Confucius is often considered a great proponent of conservatism。 but a closer look at what he proposes often shows that he used (and perhaps twisted) past institutions and rites to push a new political agenda of his own: a revival of a unified royal state， whose rulers would succeed to power on the basis of their moral merit， not their parentage；these would be rulers devoted to their people, reaching for personal and social perfection. Such a ruler would spread his own virtues to the people instead of imposing proper behavior with laws and rules.

One of the deepest teachings of Confucius may have been the superiority of personal exemplification over explicit rules of behavior. Because his moral teachings emphasise self-cultivation，emulation of moral exemplars， and the attainment of skilled judgment rather than knowledge of rules， Confucius's ethics may be considered a type of virtue ethics. His teachings rarely rely on reasoned argument， and ethical ideals and methods are conveyed more indirectly， through allusions， innuendo， and even tautology. This is why his teachings need to be examined and put into proper context in order to be understood. A good example is found in this famous anecdote:

廄焚。子退朝，曰：「傷人乎？」不問馬。
When the stables were burnt down, on returning from court， Confucius said，「Was anyone hurt?」 He did not ask about the horses.
Analects X.11， tr. A. Waley
The passage conveys the lesson that by not asking about the horses， Confucius demonstrated that a sage values human beings over property; readers of this lesson are led to reflect on whether their response would follow Confucius's， and to pursue ethical self-improvement if it would not. Confucius， an exemplar of human excellence， serves as the ultimate model， rather than a deity or a universally true set of abstract principles. For these reasons, according to many Eastern and Western commentators，Confucius's teaching may be considered a Chinese example of humanism.

Perhaps his most famous teaching was the Golden Rule stated in the negative form, often called the silver rule:

子貢問曰、有一言、而可以終身行之者乎。子曰、其恕乎、己所 不欲、勿施於人。
Adept Kung asked: 「Is there any one word that could guide a person throughout life？」
The Master replied: 「How about 'shu': never impose on others what you would not choose for yourself？」
Analects XV.24, tr. David Hinton
Confucius's teachings were later turned into a very elaborate set of rules and practices by his numerous disciples and followers who organised his teachings into the Analects. In the centuries after his death， Mencius and Xun Zi both composed important teachings elaborating in different ways on the fundamental ideas associated with Confucius. In time， these writings， together with the Analects and other core texts came to constitute the philosophical corpus known in the West as Confucianism. After more than a thousand years， the scholar Zhu Xi created a very different interpretation of Confucianism which is now called Neo-Confucianism， to distinguish it from the ideas expressed in the Analects. Neo-Confucianism held sway in China and Vietnam until the 1800s.

以上，希望對你有所幫助。

㈣ 用英文介紹孔子

Confucius (551 years before the Sept.28 479 BC April 11 ),styled Zhong Ni.

Middle child,the Han people,the Spring and Autumn period of the State of Lu.

Confucius was a great thinker of ancient China and ecator,founder of Confucianism,one of the world's most famous cultural figures.

Compilation of China's first chronological history books,"Spring and Autumn." According to the records,Confucius was born in Lu Yi Zou,Changping Town (now southeast of Qufu City,Shandong Province town of Nan Xin Lu Yuen Estate)。

Confucius died ,at age 73, buried in Surabaya on the north of Qufu, which today Konglin location.Words and deeds of Confucius thought the main body of essays contained in the quotations from "The Analects" and the Qin and Han saved under the "Historical Records family of Confucius."

孔丘 （前551年9月28日～前479年4月11日）,字仲尼.排行老二,漢族人,春秋時期魯國人.孔子是我國古代偉大的思想家和教育家,儒家學派創始人,世界最著名的文化名人之一。

編撰了我國第一部編年體史書《春秋》.據有關記載,孔子出生於魯國陬邑昌平鄉（今山東省曲阜市東南的南辛鎮魯源村）。

孔子逝世時,享年73歲,葬於曲阜城北泗水之上,即今日孔林所在地.孔子的言行思想主要載於語錄體散文集《論語》及先秦和秦漢保存下的《史記·孔子世家》。

(4)論語英語作文擴展閱讀：

孔子的道德思想

孔子建構了完整的「德道」思想體系：在個體層面主張「仁、禮」之德性與德行。德道思想體系是以性善論（「一陰一陽之謂道，繼之者善也，成之者性也」）為基礎，以立人極為旨歸，以人道與天道、地道相會通，人道中庸又適時之變為方法論的完足思想體系。

孔子的仁說，體現了人道精神，孔子的禮說，則體現了禮制精神，即現代意義上的秩序和制度。

人道主義這是人類永恆的主題，對於任何社會，任何時代，任何一個政府都是適用的，而秩序和制度社會則是建立人類文明社會的基本要求。孔子的這種人道主義和秩序精神是中國古代社會政治思想的精華。

孔子晚年時期的最高理想稱之為「大同」，在大同的世界裡 ，天下的人 ，不止以自己的家人為親，不止以自己的父母兒女為愛，而是相互敬愛，愛天下所有的人。

使老有所終，壯有所用，孩子們都能獲得溫暖與關懷，孤獨的人與殘疾者都有所依靠，男人各自有自己的事情，女人有滿意的歸宿。天下沒有欺詐，沒有盜賊，路不拾遺，夜不閉戶，人人講信修睦，選賢舉能，大道之行也，天下為公。

㈤ 200分求《論語》英文翻譯（帶標題）

本來要復制的，太多了，就給專你個網屬址

http://nankong.zjqzez.com/Article/hblx/hblx_jd/hblx_jd_dj/200503/602.html

㈥ 求 孔子論語 英語版

http://www.lsfyw.net/Article/Class89/Class97/200509/4035.html

上面網站不錯，比較多

http://phorum.nst.pku.e.cn/showthread.php?threadid=662
這個也可以去看看

下面的是一些摘錄，來自網上資源

一）子曰：」學而時習之，不亦悅乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？」

The Master said,To learn and at e times to repeat what one has learnt, is that not after all a pleasure? That friends should come to one from afar, is this not after all delightful?To remain unsoured even though one's merits are unrecognized by other, is that not after all what is expected of a gentleman?

（二）子曰：」吾十有五而志乎學，三十而立，四十而不惑，五十而知天命，六十耳順，七十而從心所欲不逾矩．」

The master ssaid, At fifteen I set my heart upon learning. At thirty, I planted my feet firm upon the ground. At forty, I no longer suffered fromperplexities. At fifty, I knew what were the biddings of heaven. At sixty, I heard them with docile ear. At seventy, I could follow the dictates of my own heart; for what I destred no longer overstepped the boundaries of right.

（三）子曰：」賢哉回也！一簞食，一瓢飲，在了；陋巷，人不堪其憂，回也不改其樂．賢哉回也！」
The master said,Incomparable indeed was hui!A hardful of rice to eat,a gourdful of water to drink,living in a mean steer-others would have found it unenrably depressing.but to Hui's cheerfulness it made no difference at all. Incomparable indeed was Hui!

論語英文版CONFUCIAN ANALECTS
<P>1
The Master "Is it not pleasant to learn with a constant perseverance and
application?
"Is it not delightful to have friends coming from distant quarters?
"Is he not a man of complete virtue, who feels no discomposure though men
may take no note of him?"
The philosopher Yu said, "They are few who, being filial and fraternal, are
fond of offending against their superiors. There have been none, who, not liking
to offend against their superiors, have been fond of stirring up confusion.
"The superior man bends his attention to what is radical. That being
established, all practical courses naturally grow up. Filial piety and fraternal
submission,-are they not the root of all benevolent actions?"
The Master said, "Fine words and an insinuating appearance are seldom
associated with true virtue."
The philosopher Tsang said, "I daily examine myself on three points:-whether,
in transacting business for others, I may have been not faithful;-whether, in
intercourse with friends, I may have been not sincere;-whether I may have not
mastered and practiced the instructions of my teacher."
The Master said, "To rule a country of a thousand chariots, there must be
reverent attention to business, and sincerity; economy in expenditure, and love
for men; and the employment of the people at the proper seasons."
The Master said, "A youth, when at home, should be filial, and, abroad,
respectful to his elders. He should be earnest and truthful. He should overflow
in love to all, and cultivate the friendship of the good. When he has time and
opportunity, after the performance of these things, he should employ them in
polite studies."
Tsze-hsia said, "If a man withdraws his mind from the love of beauty, and
applies it as sincerely to the love of the virtuous; if, in serving his parents,
he can exert his utmost strength; if, in serving his prince, he can devote his
life; if, in his intercourse with his friends, his words are sincere:-although
men say that he has not learned, I will certainly say that he has.
The Master said, "If the scholar be not grave, he will not call forth any
veneration, and his learning will not be solid.
"Hold faithfulness and sincerity as first principles.
"Have no friends not equal to yourself.
"When you have faults, do not fear to abandon them."
The philosopher Tsang said, "Let there be a careful attention to perform the
funeral rites to parents, and let them be followed when long gone with the
ceremonies of sacrifice;-then the virtue of the people will resume its proper
excellence."
Tsze-ch'in asked Tsze-kung saying, "When our master comes to any country, he
does not fail to learn all about its government. Does he ask his information? or
is it given to him?"
Tsze-kung said, "Our master is benign, upright, courteous, temperate, and
complaisant and thus he gets his information. The master's mode of asking
information,-is it not different from that of other men?"
The Master said, "While a man's father is alive, look at the bent of his
will; when his father is dead, look at his conct. If for three years he does
not alter from the way of his father, he may be called filial."
The philosopher Yu said, "In practicing the rules of propriety, a natural
ease is to be prized. In the ways prescribed by the ancient kings, this is the
excellent quality, and in things small and great we follow them.
"Yet it is not to be observed in all cases. If one, knowing how such ease
should be prized, manifests it, without regulating it by the rules of propriety,
this likewise is not to be done."
The philosopher Yu said, "When agreements are made according to what is
right, what is spoken can be made good. When respect is shown according to what
is proper, one keeps far from shame and disgrace. When the parties upon whom a
man leans are proper persons to be intimate with, he can make them his guides
and masters."
The Master said, "He who aims to be a man of complete virtue in his food
does not seek to gratify his appetite, nor in his dwelling place does he seek
the appliances of ease; he is earnest in what he is doing, and careful in his
speech; he frequents the company of men of principle that he may be rectified:-
such a person may be said indeed to love to learn."
Tsze-kung said, "What do you pronounce concerning the poor man who yet does
not flatter, and the rich man who is not proud?" The Master replied, "They will
do; but they are not equal to him, who, though poor, is yet cheerful, and to him,
who, though rich, loves the rules of propriety."
Tsze-kung replied, "It is said in the Book of Poetry, 'As you cut and then
file, as you carve and then polish.'-The meaning is the same, I apprehend, as
that which you have just expressed."
The Master said, "With one like Ts'ze, I can begin to talk about the odes. I
told him one point, and he knew its proper sequence."
The Master said, "I will not be afflicted at men's not knowing me; I will be
afflicted that I do not know men."</P>
『⒈1』子曰：「學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不</P>
慍，不亦君子乎？」</P>
『⒈2』有子曰：「其為人也孝弟，而好犯上者，鮮矣；不好犯上，而好作亂者，</P>
未之有也。君子務本，本立而道生。孝弟也者，其為仁之本與！」</P>
『⒈3』子曰：「巧言令色，鮮矣仁！」</P>
『⒈4』曾子曰：「吾日三省吾身——為人謀而不忠乎？於朋友交而不信乎？傳不</P>
習乎？」</P>
『⒈5』子曰：「道千乘之國，敬事而信，節用而愛人，使民以時。」</P>
『⒈6』子曰：「弟子，入則孝，出則弟，謹而信，凡愛眾，而親仁。行有餘力，</P>
則以學文。」</P>
『⒈7』子夏曰：「賢賢易色；事父母，能竭其力；事君，能致其身；於朋友交，</P>
言而有信。雖曰未學，吾必謂之學矣。」</P>
『⒈8』子曰：「君子不重，則不威；學則不固。主忠信。無友不如己者。過，則</P>
勿憚改。」</P>
『⒈9』曾子曰：「慎終，追遠，民德歸厚矣。」</P>
『⒈10』子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？抑與之與？</P>
子貢曰：「夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之與</P>
？」</P>
『⒈11』子曰：「父在，觀其志；父沒，觀其行；三年無改於父之道，可謂孝矣</P>
。」</P>
『⒈12』有子曰：「禮之用，和為貴。先王之道，斯為美；小大由之。有所不行</P>
，知和而和，不以禮節之，亦不可行也。」</P>
『⒈13』有子曰：「信近於義，言可復也。恭近於禮，遠恥辱也。因不失其親，</P>
亦可宗也。」</P>
『⒈14』子曰：「君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉，</P>
可謂好學也已。」</P>
『⒈15』子貢曰：「貧而無諂，富而無驕，何如？」子曰：「可也；未若貧而樂</P>
，富而好禮者也。」</P>
子貢曰：「詩雲：『如切如磋，如琢如磨』，其斯之謂與？」子曰：「賜也，</P>
始可與言詩已矣，告諸往而知來者。」</P>
『⒈16』子曰：「不患人之不己之，患不知人也。」</P>

其實網上關於這方面還是挺多的，這也只是一部分，如不能滿足，可繼續搜索
或者買一本外研社出版的論語英文版，也不貴，好像才10左右
good luck

㈦ 論語十則英語翻譯

《論語》十則
1.子曰：「學而時習之，不亦說乎?有朋自遠方來，不亦樂乎?人不知而不悅，不亦君子乎?」
1.孔子說:"學習了(知識),然後按一定的時間去實習(溫習)它,不也高興嗎 有志同道合的人從遠處(到這里)來,不也快樂嗎 人家不了解我,我卻不怨恨,不也是君子嗎 "

2.曾子曰:"吾日三省(xǐng)吾身:為人謀而不忠乎 與朋友交而不信乎 傳不習乎 "
2.曾子說:"我每天多次地反省自己:替別人辦事是不是盡心竭力呢 跟朋友往來是不是誠實呢 老師傳授的學業是不是復習過呢 "

3.子曰:"溫故而知新,可以為師矣."
3.孔子說:"在溫習舊知識後,能有新體會,新發現,憑借這一點就可以當老師了."

4.子曰:"學而不思則罔,思而不學則殆."
4.孔子說:"只讀書卻不思考,就會迷惑而無所適從;只是空想卻不讀書,就會有害.

5子曰:"由,誨女知之乎!知之為知之,不知為不知,是知也."
5.孔子說:"由,教給你對待知與不知的態度吧:知道就是知道,不知道就是不知道,這就是聰明智慧."

6.子曰:"見賢思齊焉,見不賢而內自省也."
6.孔子說:"看見賢明的人,要想著向他看齊,看見不賢明的人要反省有沒有跟他相似的毛病."

7.子曰:"三人行,必有我師焉;擇其善者而從之,其不善者而改之."
7.孔子說:"幾個人同行(在一起),其中必定有我的老師,我要選擇他們的長處來學習,看到自己有他們那些短處就要改正."

8.曾子曰:"士不可以不弘毅,任重而道遠.仁以為己任,不亦重乎 死而後已,不亦遠乎 "
8.曾子說:"士人不可以不胸懷寬廣,意志堅定,因為他肩負著重大的使命,路程又很遙遠.把實現'仁'的理想看作自己的使命,不也很重大嗎 到死為止,(路)不也(走得)很遙遠嗎 "

9.子曰:"歲寒,然後知松柏之後凋也."
9.孔子說:"(碰上)寒冷的冬天,這以後(才)知道松柏樹是最後落葉的."

10.子貢問曰:"有一言而可以終身行之者乎 "子曰:"其恕乎!己所不欲,勿施於人."
10.子貢問道:"有沒有一句可以終身奉行的話 "孔子說:"那大概是'恕(道)'吧!自己所討厭的事情,不要施加在別人身上."

㈧ 英語早讀不應該看論語的英語作文

Confucius was born in 551 BC, in the Spring and Autumn Period, at the beginning of the Hundred Schools of Thought philosophical movement. Confucius was born in or near the city of Qufu, in the Chinese State of Lu (now part of Shandong Province).
He was a Chinese thinker and social philosopher, whose teachings and philosophy have deeply influenced Chinese, Korean, Japanese, Taiwanese and Vietnamese thought and life.
His philosophy emphasized personal and governmental morality, correctness of social relationships, justice and sincerity.