【正文】 舞蹈dance 人口統(tǒng)計demography 牙科衛(wèi)生/手術(shù)/技術(shù)/治療dental hygiene/ surgery/ technology/ therapy 設計 design 發(fā)展研究/經(jīng)濟學development studies/ economics 電子設計digital design 電子音樂/聲音藝術(shù)digital music/ sonic art 外交與國際關(guān)系diplomacy amp。 family psychology 兒童權(quán)益child advocacy 中文Chinese 基督教思想與歷史Christian thought amp。 theory 藝術(shù)與語言教育arts amp。When he who presides over a state or a family makes his revenueshis chief business, he must be under the influence of some small, may consider this man to be good。此謂國不以利為利，以義為利也。s possession.『２２』孟獻子曰，「畜馬乘，不察於雞豚。The virtuous ruler, by means of his wealth, makes himself vicious ruler accumulates wealth, at the expense ofhis life.『２１』未有上好仁，而下不好義者也。為之者疾，用之者舒。必逮夫身。見不善而不能退，退而不能遠，過也。and, when he finds acplished and perspicacious men, to oppose them and not allow their advancement, showing himself really not able to bear them: such a minister will not be able to protect my sons and grandsons and people。人之有技，疾以惡之，人之彥圣而違之，俾不通，不能容：以不能保我子孫黎民，亦曰殆哉。u, it is said, ”The kingdom of Ch39。In the Announcement to K39。and the letting it be scattered among them is the way to collect thepeople.『１０』是故言悖而出者亦悖而入；貨悖而入者亦悖而出。wealth is the result.『８』外本內(nèi)末，爭民施奪。有德，此有人；有人，此有土；有土，此有財；有財，此有用。In the Book of Poetry, it is said, ”Lofty is that southern hill,with its rugged masses of rocks!Greatly distinguished are you, O grandteacher Yin, the people all look up to you.“Rulers of states may not neglect to be they deviate to a mean selfishness, they will be a disgrace in the kingdom.『５』詩云，「殷之未喪師，克配上帝。In the Book of Poetry, it is said, ”How much to be rejoiced in are these princes, the parents of the people!“ When a prince loves what the people love, and hates what the people hate, then is he what is calledthe parent of the people.『４』詩云：「節(jié)彼南山，維石巖巖。what he hates to receive on the left, let him not bestow on the right:this is what is called ”The principle with which, as with a measuring square, to regulate one39。What a man dislikes in his superiors, let him not display in thetreatment of his inferiors。所惡於後，毋以從前。when the sovereign behaves to his elders, as the elders should be behaved to, the people learn brotherly submission。when theruler, as a father, a son, and a brother, is a model, then the people imitate him.『９』此謂治國，在齊其家。In the Book of Poetry, it is said, ”They can discharge their dutiesto their elder can discharge their duties to their younger brothers.“ Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.『８』詩云，「其儀不忒，正是四國?！挂似浼胰?，而後可以教國人。無諸己，而後非諸人。a kingdom may be settled by its One man.“『４』堯舜帥天下以仁，而民從之。ang, it is said, ”Act as if you were watching over an infant.“ If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing never has been a girl who learned to bring up a child, that she might afterwards marry.『３』一家仁，一國興仁；一家讓，一國興讓；一人貪戾，一國作亂。孝者，所以事君也；弟者，所以事長也；慈者，所以使眾也。he does not know the richness of his growingcorn.“『３』此謂身不修，不可以齊其家。partial where they stand in awe and reverence。故好而知其惡，惡而知其美者，天下鮮矣。之其所賤惡而辟焉。we hear anddo not understand。有所好樂，則不得其正。故君子必誠其意。There is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a superior man, he instantly tries to disguise himself, concealing his evil, and displaying what is other beholds him, as if he saw his heart and reins。其不善，而著其善。)『１』所謂誠其意者：毋自欺也，如惡惡臭，如好好色。此謂知之至也。莫不因其已知之理，而益窮之，以求至乎其極。this is called knowing the (右傳之五章，蓋釋格物致知之義，而今亡矣。必也，使無訟乎？」無情者，不得盡其辭，大畏民志。小人樂其樂，而利其利?！埂溉缜腥绱琛拐?，道學也；「如琢如磨」者，自修也；「瑟兮 兮」者，恂栗也；「赫兮喧兮」者，威儀也；「有斐君子，終不可喧兮」者，道盛德至善，民之不能忘也。有斐君子?！笽n the Book of Poetry, it is said, “The royal domain of a thousandli is where the people rest.”『２』詩云，「緡蠻黃鳥，止於丘隅。ang, it is said, “To stir up the newpeople.” 『３』詩曰：「周雖舊邦，其命維新。)『１』湯之盤銘曰：「茍日新，日日新，又日新。ang, it is said, “He was able to make his virtue illustrious.”『２』大甲曰，「顧 天之明命。其所厚者薄而其所薄者厚，未之有也。家齊而後國治。知至而後意誠。欲正其心者先誠其意。Things have their root and their have their endand their know what is first and what is last will lead near to what is taught in the Great Learning.『４』古之欲明明德於天下者先治其國。and to rest in the highest excellence.『２』知止而後有定；定而後能靜；靜而後能安；安而後能慮；慮而後能得。第六章乃誠身之本，在初學；尤為當務之急。第一篇：大學中英文對照《大學》（中英文）The Great LearningBy Confucius Written 總綱(右經(jīng)一章，蓋孔子之言，而曾子述之；其傳十章，則曾子之意，而門人記之也。其第五章乃明善之要。to renovate the people。知所先後則近道矣。欲修其身者先正其心。The ancients who wished to illustrate illustrious virtue throughoutthe kingdom, first ordered well their own to order welltheir states, they first regulated their to regulatetheir families, they first cultivated their to cultivate their persons, they first rectified their to rectify their hearts, they first sought to be sincere in their to be sincere in their thoughts, they first extended to the utmost their extension of knowledge lay in the investigation of things.『５』物格而後知至。身修 而後家齊。From the Son of Heaven down to the mass of the people, all mustconsider the cultivation of the person the root of everything besides.『７』其本亂而末治者，否矣?！笽n the Announcement to K39。These passages all show how those sovereigns made (右傳之二章，釋新民?！笽n the Announcement to K39。)『１』詩云，「邦畿千里，惟民所止。In the Book of Poetry, it is said, “Profound was King how bright and unceasing a feeling of reverence did he regard his restingplaces!” As a sovereign, he rested in a minister, he rested in a son, he rested in filial a father, he rested in munication with his subjects, he rested in good faith.『４』詩云，「瞻彼淇澳，綠竹猗猗。有斐君子，終不可喧兮。as we chisel and then grind: so has he cultivated grave is he and dignified!How majestic and distinguished!Our elegant and acplished prince never can be forgotten.” That expression“As we cut and then file,” the work of learning.“As we chisel and then grind,” indicates that of selfculture.“How grave is he and dignified!” indicates the feeling of cautious reverence.“How manding and distinguished!indicates an aweinspiring deportment.”O(jiān)ur elegant and acplished prince never can be forgotten,“ indicates how, when virtue is plete and excellence extreme, the peopl