论语英语作文

㈠ 英语作文《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 (论语), 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 孔子论语全文及英文翻译

孔子35岁时，因鲁国内乱而奔齐。为了接近齐景公，做了齐国贵族高昭子的家
臣。次年（前516），齐景公向孔子询问政事，孔子说：“君要象君，臣要象臣，
父要象父，子要象子。”景公极为赞赏，欲起用孔子，因齐相晏婴从中阻挠，于
是作罢。欲起用不久返鲁，继续钻研学问，培养弟子。约51岁时，任鲁国中都宰
（今汶上西地方官）。由于为政有方，“一年，四方皆则之。”52岁由中都宰提
升为鲁国司空、大司寇。公元前500年（鲁定公十年），鲁、齐夹谷之会，孔子提
出“有文事者必有武备，有武事者必有文备”。齐景公欲威胁鲁君就范，孔子以
礼斥责景公，保全了国格，使齐侯不得不答应定盟和好，并将郓、、龟阴三地归
还鲁国。

孔子54岁时，受季桓子委托，摄行相事。他为了提高国君的权威，提出“堕三
都”、抑三桓（鲁三家大夫）的主张，结果遭到三家大夫的反对，未能成功。55
岁时，鲁国君臣接受了齐国所赠的文马美女，终日迷恋声色。孔子则大失所望，
遂弃官离鲁，带领弟子周游列国，另寻施展才能的机会，此间“干七十余君”，
终无所遇。前484年（鲁哀公十一年），鲁国季康子听了孔子弟子冉有的劝说，才
派人把他从卫国迎接回来。

孔子回到鲁国，虽被尊为“国老”，但仍不得重用。他也不再求仕，乃集中精
力继续从事教育及文献整理工作。一生培养弟子三千余人，身通六艺（礼、乐、
射、御、书、数）者七十二人。在教学实践中，总结出一整套教育理论，如因材
施教、学思并重、举一反三、启发诱导等教学原则和学而不厌、诲人不倦的教学
精神，以及“知之为知之，不知为不知”和“不耻下问”的学习态度，为后人所
称道。他先后删《诗》、《书》，订《礼》、《乐》，修《春秋》，对中国古代
文献进行了全面整理。老而喜《易》，曾达到“韦编三绝”》的程度。

69岁时，独子孔鲤去世。71岁时，得意门生颜回病卒。孔子悲痛至极，哀叹道
：“天丧予！天丧予！”这一年，有人在鲁国西部捕获了一只叫麟的怪兽，不久
死去。他认为象征仁慈祥瑞的麒麟出现又死去，是天下大乱的不祥之兆，便停止
了《春秋》一书的编撰。72岁时，突然得知总经理子仲由在卫死于国难，更是哀
痛不已。次年（前479年）夏历二月，孔子寝疾7日，赍志而殁。

孔子一生的主要言行，经其弟子和再传弟子整理编成《论语》一书，成为后世
儒家学派的经典。

㈢ 孔子及其论语的英文简介

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 (论语)， 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论语

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:

厩焚。子退朝，曰：“伤人乎？”不问马。
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:

子贡问曰、有一言、而可以终身行之者乎。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，希望对你有所帮助。

㈣ 用英文介绍孔子

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,汉族人,春秋时期鲁国人.孔子是我国古代伟大的思想家和教育家,儒家学派创始人,世界最著名的文化名人之一。

编撰了我国第一部编年体史书《春秋》.据有关记载,孔子出生于鲁国陬邑昌平乡（今山东省曲阜市东南的南辛镇鲁源村）。

孔子逝世时,享年73岁,葬于曲阜城北泗水之上,即今日孔林所在地.孔子的言行思想主要载于语录体散文集《论语》及先秦和秦汉保存下的《史记·孔子世家》。

(4)论语英语作文扩展阅读：

孔子的道德思想

孔子建构了完整的“德道”思想体系：在个体层面主张“仁、礼”之德性与德行。德道思想体系是以性善论（“一阴一阳之谓道，继之者善也，成之者性也”）为基础，以立人极为旨归，以人道与天道、地道相会通，人道中庸又适时之变为方法论的完足思想体系。

孔子的仁说，体现了人道精神，孔子的礼说，则体现了礼制精神，即现代意义上的秩序和制度。

人道主义这是人类永恒的主题，对于任何社会，任何时代，任何一个政府都是适用的，而秩序和制度社会则是建立人类文明社会的基本要求。孔子的这种人道主义和秩序精神是中国古代社会政治思想的精华。

孔子晚年时期的最高理想称之为“大同”，在大同的世界里 ，天下的人 ，不止以自己的家人为亲，不止以自己的父母儿女为爱，而是相互敬爱，爱天下所有的人。

使老有所终，壮有所用，孩子们都能获得温暖与关怀，孤独的人与残疾者都有所依靠，男人各自有自己的事情，女人有满意的归宿。天下没有欺诈，没有盗贼，路不拾遗，夜不闭户，人人讲信修睦，选贤举能，大道之行也，天下为公。

㈤ 200分求《论语》英文翻译（带标题）

本来要复制的，太多了，就给专你个网属址

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

㈥ 求 孔子论语 英语版

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

上面网站不错，比较多

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

下面的是一些摘录，来自网上资源

一）子曰：”学而时习之，不亦悦乎？有朋自远方来，不亦乐乎？人不知而不愠，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：”吾十有五而志乎学，三十而立，四十而不惑，五十而知天命，六十耳顺，七十而从心所欲不逾矩．”

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：”贤哉回也！一箪食，一瓢饮，在了；陋巷，人不堪其忧，回也不改其乐．贤哉回也！”
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!

论语英文版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：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不</P>
愠，不亦君子乎？”</P>
『⒈2』有子曰：“其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，</P>
未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与！”</P>
『⒈3』子曰：“巧言令色，鲜矣仁！”</P>
『⒈4』曾子曰：“吾日三省吾身——为人谋而不忠乎？于朋友交而不信乎？传不</P>
习乎？”</P>
『⒈5』子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”</P>
『⒈6』子曰：“弟子，入则孝，出则弟，谨而信，凡爱众，而亲仁。行有余力，</P>
则以学文。”</P>
『⒈7』子夏曰：“贤贤易色；事父母，能竭其力；事君，能致其身；于朋友交，</P>
言而有信。虽曰未学，吾必谓之学矣。”</P>
『⒈8』子曰：“君子不重，则不威；学则不固。主忠信。无友不如己者。过，则</P>
勿惮改。”</P>
『⒈9』曾子曰：“慎终，追远，民德归厚矣。”</P>
『⒈10』子禽问於子贡曰：“夫子至於是邦也，必闻其政，求之与？抑与之与？</P>
子贡曰：“夫子温、良、恭、俭、让以得之。夫子之求之也，其诸异乎人之求之与</P>
？”</P>
『⒈11』子曰：“父在，观其志；父没，观其行；三年无改於父之道，可谓孝矣</P>
。”</P>
『⒈12』有子曰：“礼之用，和为贵。先王之道，斯为美；小大由之。有所不行</P>
，知和而和，不以礼节之，亦不可行也。”</P>
『⒈13』有子曰：“信近於义，言可复也。恭近於礼，远耻辱也。因不失其亲，</P>
亦可宗也。”</P>
『⒈14』子曰：“君子食无求饱，居无求安，敏於事而慎於言，就有道而正焉，</P>
可谓好学也已。”</P>
『⒈15』子贡曰：“贫而无谄，富而无骄，何如？”子曰：“可也；未若贫而乐</P>
，富而好礼者也。”</P>
子贡曰：“诗云：‘如切如磋，如琢如磨’，其斯之谓与？”子曰：“赐也，</P>
始可与言诗已矣，告诸往而知来者。”</P>
『⒈16』子曰：“不患人之不己之，患不知人也。”</P>

其实网上关于这方面还是挺多的，这也只是一部分，如不能满足，可继续搜索
或者买一本外研社出版的论语英文版，也不贵，好像才10左右
good luck

㈦ 论语十则英语翻译

《论语》十则
1.子曰：“学而时习之，不亦说乎?有朋自远方来，不亦乐乎?人不知而不悦，不亦君子乎?”
1.孔子说:"学习了(知识),然后按一定的时间去实习(温习)它,不也高兴吗 有志同道合的人从远处(到这里)来,不也快乐吗 人家不了解我,我却不怨恨,不也是君子吗 "

2.曾子曰:"吾日三省(xǐng)吾身:为人谋而不忠乎 与朋友交而不信乎 传不习乎 "
2.曾子说:"我每天多次地反省自己:替别人办事是不是尽心竭力呢 跟朋友往来是不是诚实呢 老师传授的学业是不是复习过呢 "

3.子曰:"温故而知新,可以为师矣."
3.孔子说:"在温习旧知识后,能有新体会,新发现,凭借这一点就可以当老师了."

4.子曰:"学而不思则罔,思而不学则殆."
4.孔子说:"只读书却不思考,就会迷惑而无所适从;只是空想却不读书,就会有害.

5子曰:"由,诲女知之乎!知之为知之,不知为不知,是知也."
5.孔子说:"由,教给你对待知与不知的态度吧:知道就是知道,不知道就是不知道,这就是聪明智慧."

6.子曰:"见贤思齐焉,见不贤而内自省也."
6.孔子说:"看见贤明的人,要想着向他看齐,看见不贤明的人要反省有没有跟他相似的毛病."

7.子曰:"三人行,必有我师焉;择其善者而从之,其不善者而改之."
7.孔子说:"几个人同行(在一起),其中必定有我的老师,我要选择他们的长处来学习,看到自己有他们那些短处就要改正."

8.曾子曰:"士不可以不弘毅,任重而道远.仁以为己任,不亦重乎 死而后已,不亦远乎 "
8.曾子说:"士人不可以不胸怀宽广,意志坚定,因为他肩负着重大的使命,路程又很遥远.把实现'仁'的理想看作自己的使命,不也很重大吗 到死为止,(路)不也(走得)很遥远吗 "

9.子曰:"岁寒,然后知松柏之后凋也."
9.孔子说:"(碰上)寒冷的冬天,这以后(才)知道松柏树是最后落叶的."

10.子贡问曰:"有一言而可以终身行之者乎 "子曰:"其恕乎!己所不欲,勿施于人."
10.子贡问道:"有没有一句可以终身奉行的话 "孔子说:"那大概是'恕(道)'吧!自己所讨厌的事情,不要施加在别人身上."

㈧ 英语早读不应该看论语的英语作文

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.