用爱默生《论美国学者》观点分析儒家思想(中英双语)

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用爱默生《论美国学者》观点分析儒家思想（中英双语）

用爱默生《论美国学者》观点分析儒家思想（中英双语）The similarities of Transcendentalism and Confucianism---Analyze Confucianism with Emerson’s idea from The American ScholarRalph Waldo Emerson was a major American poet, philosopher and center of the American Transcendental movement. The idea he expressed in his great work The American Scholar played an integral role in establishing the American scholar and the American spirit of individualism. Also in Chinese Spring and Autumn Period, Confucius and Mencius, two Confucianism philosophers, intended to influence people’s attitude and lives with their thoughts--- Confucianism, which at some extent have a connection with Transcendentalism.First, both emphasized the importance of human beings. Emerson believed “the world is noting, the man is all.” He regarded men as the main part of society, thus the innovation of society called for human beings’self-improvement and self-reliance. So did confucians. In their opinions, men were equal. The ruler should be benevolent and righteous towards the masses. The essence of transcendentalism was individualism, which meant one must establish a central system which break of the of God. In china, there was no God, confucians thus held that men ought to be ruled by men. In this way, the society may be developed. Emerson once said: “we will walk on our own feet, we will work with our own hands; we will speak our own minds…. Confucians asserted the identity of human nature, and they thought; “all men are born identical but the circumstance makes them different”. In this aspect, Emerson and confucians were fabulous identical.Second, these two thoughts all advocated people emancipate their minds. “The scholar is that man who must take up into himself all the ability of the time, all the contributions of the past, all the hopes of the future. He must be a university of knowledge.” Emerson hoped all American scholars do not imitate European culture but form their own ideas. He believed himself inspired by the Divine Soul which also inspired all men, that was to mean, men can improve themselves by communicating with Divine Soul.; He believed “it is for you to know all; it is for you to dare all.” A nd confucians advocated equality between teachers and students and encourage students to form opinion of their own. Obviously, these ideas had a great influence on beings’ education.Third, they had the similar views on the material lives. Confucians advocated moderation; they maintained that there was no necessary to chase luxury, and moral fidelity should be promoted. Emerson upheld spirit; he believed in miracle, in the perpetual openness of the human mind to new influx of light and power; in stead of pursuing material wealth, men needed depend on themselves to enrich their minds.On the whole, both transcendentalism and confucianism attached great importance on each country. Transcendentalism pushed the American literature into a flourishing period; confucianism had dominated a feudal society that in essence lasted 2,000 years, and for that reason its influence over history, social structure and the people of China cannot be overlooked.超验主义与儒家思想的相同点----用爱默生《论美国学者》观点分析儒家思想拉尔夫·瓦尔多·爱默生是美国著名诗人，哲学家以及美国超验主义运动的领导人物。

论爱默生超验主义与中国经典儒家思想的相似处

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超验主义--爱默生
爱默生生活的时代，资本主义迅速发展，拜金主义泛滥，人们追逐实利，普遍重物质轻精神。爱默生强烈批判这种疯狂的物质主义和道德上的无所顾忌。他认为对财富无节制的追求必然导致精神上的空虚。他注意到了由于经济发展和技术进步而引起人的 “异化”。他在《美国哲人》一文中对这种异化提出了警告和抗议：“社会是这样一种状态，成员们成了被截肢的躯体，大摇大摆地走着这么多怪物 -一个好手指，一个脖子，一个胃，一个肘弯，但从来不是一个人。人变成物，变成许多物。”
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Similarities
人本主义倾向
人性本善观点安贫乐道精神
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儒家
自古以来，中国各流派的思想家往往表现出一种否定物质生活的倾向，清贫被看作一种德行而不是耻辱。儒家思想就表现出强烈的安贫乐道精神。爱默生不止一次引用了《论语》中孔子的话：“饭疏食饮水，肱而枕之，乐亦在其中矣。不义而富且贵，于我如浮云。”
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超验主义--爱默生
中国儒家思想中这种人本主义倾向使爱默生产生了共鸣，并在超验主义思想中得到体现。超验主义认为：“所有的人都拥有一种与生俱来的心智上的洞察力，它赋予人通过直觉而非经验把握终极真理的能力。基于这种直觉洞察力，人能够通过个人的不断自我超越接近最高存在。美国超验主义强调精神或超灵的重要性，强调个人是社会最重要的因素，主张人与自然相和谐。”这种思想是美国社会从宗教社会转向世俗社会的一个反映，形成了美国“个人主义” （individualism）的理论基础。
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虽然儒家和爱默生都对人性的充分实现持肯定而乐观的态度, 但是他们也都同时敏锐地注意到人性的充分实现不是一个理所当然的过程, 现实生活中时时处处充满了各种恶的引诱和人性的异化。爱默生看到在对物质财富的追求中,“灵魂沦为金钱的仆役。牧师变成了仪式, 律师变成了法典, 机械师变成了机器,水手变成了船上的一根绳子”。人越来越偏离自己的本性, 越来越成为一种手段 (means ) 而非目的(end)。人存在的价值和根据全在于善良的人性, 善良也是人性得以充分实现的基础, 因此保持人性的完整与纯洁具有极其重要的意义, 此所谓“大人者, 不失其赤子心”(《孟子·离娄下》)。在保持人性完整的基础上, 人性的充分实现还需要个体的不懈的努力与毕生的实践。

《美国学者》爱默生

美国学者——l837年8月31日在剑桥镇对全美大学生荣誉协会发表的演说爱默生有个从远古时期流传下来的寓言，它含带着意想不到的智慧。

说是在创世阶段，众神把“人”分成了“人群”，以便人能更好地照料自己；这好比一只手分成五指之后，手的用处就会更大。

这条古老寓言中隐含着一个永远新颖而高尚的寓意。

这就是：所谓“人”只是部分地存在于所有的个人之中，或是通过其中的一种禀赋得以体现；你必须观察整个社会，才能获得对完整的人的印象。

所谓“人”并非只是指一个农夫，或一位教授，或一位工程师，而是他们全体的相加。

“人”是神父、学者、政治家、生产者、士兵。

在分裂的，或者说是社会的状况下，上述的职能被分派给每一个个人，而他们中的每一个都致力于完成共同工作中分派给他的定额；与此同时，人们又相互弥补着自己。

这个寓言暗示，个人若要把握他自己，就必须时常从自己的分工职能中脱离出来，去了解一下其他劳动者的感受。

然而不幸的是，这原初的统一体，这力量的源头，早已被众人所瓜分，并且被分割得细而又细，抛售无贻。

就好像是泼洒开的水滴，再也无法汇拢。

社会正是这样一种状态：其中每一个人都好比从躯体上锯下的一段，它们昂然行走，形同怪物——一截手指、一个头颈、一副肠胃、一只臂肘，但从来不是完整的人。

“人”于是演变成为某一样东西，或许多种东西，农夫很少感受到他职务的真正尊严，并为之欣喜，因为他不过是“人”分派到田里收集食物的一部分。

他只看见他的箩筐与大车，此外一无所视。

于是他降级为一个农夫，而不再是农场上的“人”。

商人极少认为他的生意具有理想的价值，他被本行业的技艺所支配，灵魂也沦为金钱的仆役。

牧师变成了仪式，律师变成了法典，机械师变成了机器，水手变成了船上的一根绳子。

在这种职能分配中，学者被指派去代表知识。

正常状态下，他是所谓“思想着的人”。

在糟糕的情况下，当他成为社会的牺牲品时，他就偏向于成为一个单纯的思想者，或者更糟一些，变为别人思想的鹦鹉学舌者。

超验主义对儒家思想的接受与借鉴

超验主义对儒家思想的接受与借鉴作者：时贵仁刘凤来源：《戏剧之家》2019年第15期【摘要】为了摆脱加尔文教和唯一神教提倡的“原罪说”对美国人民情感的束缚，爱默生和梭罗广泛阅读了包括中国儒家思想在内的世界各地优秀文化，力图从中获得灵感并建立美国人民自己独立的思想文化体系。

【关键词】超验主义;儒家思想;接受;借鉴中图分类号：B222;B712.41 ; ; 文献标志码：A; ; ; ; ; ;文章编号：1007-0125（2019）15-0243-01在广泛吸收包括中国儒家思想在内的世界各国优秀文化的基础上，爱默生和梭罗掀起了促进美国浪漫主义文学发展和影响美国文学和文化进程的超验主义运动。

接下来我们将从三方面着重讲述以爱默生和梭罗为例的超验主义家对儒家思想的接受与借鉴。

一、“超灵”和“性善论”“超灵”是超验主义的基础和精髓。

爱默生认为灵具有超越普遍的性质，是一种高于物质，高于感官的存在。

通过对“超灵”的解释，爱默生否定了传统宗教“三位一体”的说法，认为人只是灵魂的载体，人只有听从自己体内灵魂的召唤，才能实现超越，也只有度过超越阶段的人，才会实现与自然的结合，从而与宇宙灵魂实现统一，形成一个整体，进而完成与上帝的直接对话。

对“超灵”的这一解释，表明了：（一）个人与上帝的交流不需要诸如牧师、圣经之类的中间媒介，世界上每一个人的灵魂都与“超灵”相通，只要听从自己体内灵魂的召唤，人就可以直接得到来自上帝的启示;（二）人与自然实现结合的前提，是人要尊重自然、保护自然，而不是一味地从自然中索取，暗示了“超灵”的本质为真、善、美。

真、善、美的灵感来源为《孟子·告子上》，爱默生在中年时大量阅读了其他学者对中国四书的译著，并对其中的一些思想大为赞赏，这其中就包括大儒孟子提出的“性善论”，孟子认为人在初生时本性都是善良的，这与当时加尔文教和唯一神教提倡的“人性本恶”论完全相反，对“性善论”思想吸收并加以利用，有利于从根本上否定人对上帝的依赖，淡化人与上帝之间的鸿沟，增强人们的自我意识，使人们听从自己内心的召唤，勇敢地去做自己想做的事情，做自己的上帝。

孔子及其思想中英文

相传他有弟子三千，其中七十二贤人。孔子去世后，其弟子及其再传弟子把孔子及其弟子的言行语录和思想记录下来，整理编成儒家经典《论语》。
The Confucian thought has far-reaching influence on China and the world, Confucius is listed as the world's top ten cultural celebrities.
? Confucius (551 B.C —479 B.C.) is one of the most famous Chinese people.
? As the founder of Confucianism, his thought has exerted a deep influence on China and its people.
Ren meant to “love other men”.For the person who have Ren, if treat others with generous,others will reward you Ren; if tforbear others, others will forbear you. “仁”就是“爱人”。“夫仁者，己欲立而立人，己欲达而达人” （此句意指：仁爱之人，自己决定对人建立仁爱之心，别人才会对你仁爱，自己决定对人宽容，别人才会对你宽容。
Confucius and Confucianism 孔子及其思想
孔子简介 the brief of Confucius
孔子（公元前551年—公元前479年）是中国最著名的人物。作为儒家创始人，他的思想一直在中国有着深远的影响。但孔子不是他的原名，而是一种尊称，是孔夫子的拉丁文。孔子姓孔名丘，字仲尼，出生在鲁国陬邑（今山东曲阜东南）。

Confucianism儒家思想

ConfucianismFrom Wikipedia, the free encyclopediaA Confucian temple in Wuwei, People's Republic of China.Confucianism (Chinese: 儒家; pinyin: R újiā) is a Chinese ethical and philosophical system developed from the teachings of the Chinese philosopher Confucius (Kǒng Fūzǐ, or K'ung-fu-tzu, lit. "Master Kong", 551–478 BC). It is a complex system of moral, social, political, philosophical, and quasi-religious thought that has had tremendous influence on the culture and history of East Asia. It might be considered a state religion of some East Asian countries, because of governmental promotion of Confucian philosophies.Cultures and countries strongly influenced by Confucianism include China (mainland), Korea, Taiwan, and Vietnam, as well as various territories settled predominantly by Chinese people, such as Singapore. Japan was influenced by Confucianism in a different way.The basic teachings of Confucianism stress the importance of education for moral development of the individual so that the state can be governed by moral virtue rather than by the use of coercive laws.[1]This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.Contents [hide]1 The Rites2 Governance3 Meritocracy4 Themes in Confucian thought4.1 Ritual4.2 Relationships4.2.1 Filial piety4.2.2 Loyalty4.3 Humanity4.4 The gentleman4.5 Rectification of names5 Influence in 17th Century Europe6 Critique6.1 Promotion of corruption6.2 Stagnation; Inability to Evolve6.3 Loss of free-will and individuality6.4 Question of Individuality; Timing of Assumption of Role As Independent Elder6.5 Female Equality then and now7 Religion or Philosophy debate8 Names for Confucianism9 See also10 References11 Further reading12 External links[edit] The RitesThis article does not cite any references or sources.Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (November 2009)Translations from the 17th century to the present have varied widely. Comparison of these many sources is needed for a true "general consensus" of what message Confucius meant to imply.Confucius argued that under law, external authorities administer punishments after illegal actions, so people generally behave well without understanding reasons why they should; whereas with ritual, patterns of behavior are internalized and exert their influence before actions are taken, so people behave properly because they fear shame and want to avoid losing face. In this sense, "rite" (Chinese: 禮; pinyin: lǐ) is an ideal form of social norm.The Chinese character for "rites", or "ritual", previously had the religious meaning of "sacrifice". Its Confucian meaning ranges from politeness and propriety to the understanding of each person's correct place in society. Externally, ritual is used to distinguish between people; their usage allows people to know at all times who is the younger and who the elder, who is the guest and who the host and so forth. Internally, rites indicate to people their duty amongst others and what to expect from them.Internalization is the main process in ritual. Formalized behavior becomes progressively internalized, desires are channeled and personal cultivation becomes the mark of social correctness. Though this idea conflicts with the common saying that "the cowl does not make the monk," in Confucianism sincerity is what enables behavior to be absorbed by individuals. Obeying ritual with sincerity makes ritual the most powerful way to cultivate oneself:Respectfulness, without the Rites, becomes laborious bustle; carefulness, without the Rites, become timidity; boldness, without the Rites, becomes insubordination; straightforwardness, without the Rites, becomes rudeness. (Analects VIII, 2)Ritual can be seen as a means to find the balance between opposing qualities that might otherwise lead to conflict. It divides people into categories, and builds hierarchical relationships through protocols and ceremonies, assigning everyone a place in society and a proper form of behavior. Music, which seems to have played a significant role in Confucius' life, is given as an exception, as it transcends such boundaries and "unifies the hearts".Although the Analects heavily promote the rites, Confucius himself often behaved other than in accord with them.[edit] GovernanceConfucian temple in Kaohsiung, Taiwan, Republic of ChinaTo govern by virtue, let us compare it to the North Star: it stays in its place, while the myriad stars wait upon it. (Analects II, 1)Another key Confucian concept is that in order to govern others one must first govern oneself. When developed sufficiently, the king's personal virtue spreads beneficent influence throughout the kingdom. This idea is developed further in the Great Learning, and is tightly linked with the Taoist concept of wu wei (simplified Chinese: 无为; traditional Chinese: 無為; pinyin: wúwãi): the less the king does, the more gets done. By being the "calm center" around which the kingdom turns, the king allows everything to function smoothly and avoids having to tamper with the individual parts of the whole.This idea may be traced back to early Chinese shamanistic beliefs, such as the king being the axle between the sky, human beings, and the Earth. The very Chinese character for "king" (Chinese: 王; pinyin: wáng) shows the three levels of the universe, united by a single line. Another complementary view is that this idea may have been used by ministers and counselors to deter aristocratic whims that would otherwise be to the detriment of the state's people.[edit] MeritocracyIn teaching, there should be no distinction of classes. (Analects XV, 39)Although Confucius claimed that he never invented anything but was only transmitting ancient knowledge (see Analects VII, 1), he did produce a number of new ideas. Many European and American admirers such as Voltaire and H. G. Creel point to the revolutionary idea of replacing nobility of blood with nobility of virtue. Jūnzǐ(君子, lit. "lord's child"), which originally signified the younger, non-inheriting, offspring of a noble, became, in Confucius' work, an epithet having much the same meaning and evolution as the English "gentleman". A virtuous plebeian who cultivates his qualities can be a "gentleman", while a shameless son of the king is only a "small man". That he admitted students of different classes as disciples is a clear demonstration that he fought against the feudal structures that defined pre-imperial Chinese society.Another new idea, that of meritocracy, led to the introduction of the Imperial examination system in China. This system allowed anyone who passed an examination to become a government officer, a position which would bring wealth and honour to the whole family. The Chinese Imperial examination system seems to have been started in 165 BC, when certain candidates for public office were called to the Chinese capital for examination of their moral excellence by the emperor. Over the following centuries the system grew until finally almost anyone who wished to become an official had to prove his worth by passing written government examinations.His achievement was the setting up of a school that produced statesmen with a strong sense of patriotism and duty, known as Rujia (Chinese: 儒家; pinyin: Rújiā). During the Warring StatesPeriod and the early Han Dynasty, China grew greatly and the need arose for a solid and centralized corporation of government officers able to read and write administrative papers. As a result, Confucianism was promoted by the emperor and the men its doctrines produced became an effective counter to the remaining feudal aristocrats who threatened the unity of the imperial state.Since then Confucianism has been used as a kind of "state religion", with authoritarianism, a kind of legitimism, paternalism, and submission to authority used as political tools to rule China. Most Chinese emperors used a mix of Legalism and Confucianism as their ruling doctrine, often with the latter embellishing the former.[edit] Themes in Confucian thoughtThis section needs additional citations for verification.Please help improve this article by adding reliable references. Unsourced material may be challenged and removed. (September 2009)A simple way to appreciate Confucian thought is to consider it as being based on varying levels of honesty. In practice, the elements of Confucianism accumulated over time and matured into the following forms:[edit] RitualMain article: Li (Confucianism)In Confucianism the term "ritual" (Chinese: 禮; pinyin: lǐ) was soon extended to include secular ceremonial behavior, and eventually referred also to the propriety or politeness which colors everyday life. Rituals were codified and treated as a comprehensive system of norms. Confucius himself tried to revive the etiquette of earlier dynasties. After his death, people regarded him as a great authority on ritual behaviors.It is important to note that "ritual" has developed a specialized meaning in Confucianism, as opposed to its usual religious meanings. In Confucianism, the acts of everyday life are considered ritual. Rituals are not necessarily regimented or arbitrary practices, but the routines that people often engage in, knowingly or unknowingly, during the normal course of their lives. Shaping the rituals in a way that leads to a content and healthy society, and to content and healthy people, is one purpose of Confucian philosophy[edit] RelationshipsMain article: Ren (Confucianism)Relationships are central to Confucianism. Particular duties arise from one's particular situation in relation to others. The individual stands simultaneously in several different relationships with different people: as a junior in relation to parents and elders, and as a senior in relation to younger siblings, students, and others. While juniors are considered in Confucianism to owe their seniors reverence, seniors also have duties of benevolence and concern toward juniors. This theme of mutuality is prevalent in East Asian cultures even to this day.Social harmony—the great goal of Confucianism—therefore results in part from every individual knowing his or her place in the social order, and playing his or her part well. When Duke Jing of Qi asked about government, by which he meant proper administration so as to bring social harmony, Confucius replied:There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son. (Analects XII, 11, trans. Legge)[edit] Filial pietyMain article: Filial piety"Filial piety" (Chinese: 孝; pinyin: xiào) is considered among the greatest of virtues and must be shown towards both the living and the dead (including even remote ancestors). The term "filial" (meaning "of a child") characterizes the respect that a child, originally a son, should show to his parents. This relationship was extended by analogy to a series of five relationships (Chinese: 五倫; pinyin: wǔlún):[2]The Five BondsRuler to RuledFather to SonHusband to WifeFriend to FriendElder Brother to Younger BrotherSpecific duties were prescribed to each of the participants in these sets of relationships. Such duties were also extended to the dead, where the living stood as sons to their deceased family. This led to the veneration of ancestors. The only relationship where respect for elders wasn't stressed was the Friend to Friend relationship. In all other relationships, high reverence was held for elders.In time filial piety was also built into the Chinese legal system: a criminal would be punished more harshly if the culprit had committed the crime against a parent, while fathers often exercised enormous power over their children. Much the same was true of other unequal relationships.The main source of our knowledge of the importance of filial piety is The Book of Filial Piety, a work attributed to Confucius and his son but almost certainly written in the 3rd century BCE. The Analects, the main source of the Confucianism of Confucius, actually has little to say on the matter of filial piety and some sources believe the concept was focused on later thinkers as a response to Mohism.Filial piety has continued to play a central role in Confucian thinking to the present day.[edit] LoyaltyLoyalty (Chinese: 忠; pinyin: zhōng) is the equivalent of filial piety on a different plane. It is particularly relevant for the social class to which most of Confucius' students belonged, because the only way for an ambitious young scholar to make his way in the Confucian Chinese world was to enter a ruler's civil service. Like filial piety, however, loyalty was often subverted by the autocratic regimes of China. Confucius had advocated a sensitivity to the realpolitik of the class relations in his time; he did not propose that "might makes right", but that a superior who had received the "Mandate of Heaven" (see below) should be obeyed because of his moral rectitude.In later ages, however, emphasis was placed more on the obligations of the ruled to the ruler, and less on the ruler's obligations to the ruled.Loyalty was also an extension of one's duties to friends, family, and spouse. Loyalty to one's family came first, then to one's spouse, then to one's ruler, and lastly to one's friends. Loyalty was considered one of the greater human virtues.Confucius also realized that loyalty and filial piety can potentially conflict.[edit] HumanityRitual and filial piety are indeed the ways in which one should act towards others, but from an underlying attitude of humaneness. Confucius' concept of humaneness (Chinese: 仁; pinyin: rãn) is probably best expressed in the Confucian version of the Ethic of reciprocity, or the Golden Rule: "do not do unto others what you would not have them do unto you."Confucius never stated whether man was born good or evil,[3] noting that 'By nature men are similar; by practice men are wide apart' [4] - implying that whether good or bad, Confucius must have perceived all men to be born with intrinsic similarities, but that man is conditioned and inﬂuenced by study and practise.Rén also has a political dimension. If the ruler lacks rén, Confucianism holds, it will be difficult if not impossible for his subjects to behave humanely. Rén is the basis of Confucian political theory: it presupposes an autocratic ruler, exhorted to refrain from acting inhumanely towards his subjects. An inhumane ruler runs the risk of losing the "Mandate of Heaven", the right to rule. A ruler lacking such a mandate need not be obeyed. But a ruler who reigns humanely and takes care of the people is to be obeyed strictly, for the benevolence of his dominion shows that he has been mandated by heaven. Confucius himself had little to say on the will of the people, but his leading follower Mencius did state on one occasion that the people's opinion on certain weighty matters should be considered.[edit] The gentlemanMain article: JunziThe term jūnzǐ(Chinese: 君子; literally "lord's child") is crucial to classical Confucianism. Confucianism exhorts all people to strive for the ideal of a "gentleman" or "perfect man". A succinct description of the "perfect man" is one who "combines the qualities of saint, scholar, and gentleman." In modern times the masculine translation in English is also traditional and isstill frequently used. Elitism was bound up with the concept, and gentlemen were expected to act as moral guides to the rest of society.They were to:cultivate themselves morally;show filial piety and loyalty where these are due;cultivate humanity, or benevolence.The great exemplar of the perfect gentleman is Confucius himself. Perhaps the tragedy of his life was that he was never awarded the high official position which he desired, from which he wished to demonstrate the general well-being that would ensue if humane persons ruled and administered the state.The opposite of the Jūnzǐwas the Xiǎorãn (Chinese: 小人; pinyin: xiǎorãn; literally "small person"). The character 小in this context means petty in mind and heart, narrowly self-interested, greedy, superficial, or materialistic.[edit] Rectification of namesMain article: Rectification of NamesConfucius believed that social disorder often stemmed from failure to perceive, understand, and deal with reality. Fundamentally, then, social disorder can stem from the failure to call things by their proper names, and his solution to this was Zhèngmíng (Chinese: [正名]; pinyin: zhângmíng; literally "rectification of terms"). He gave an explanation of zhengming to one of his disciples.Zi-lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?"The Master replied, "What is necessary to rectify names.""So! indeed!" said Zi-lu. "You are wide off the mark! Why must there be such rectification?"The Master said, "How uncultivated you are, Yu! A superior man, in regard to what he does not know, shows a cautious reserve.If names be not correct, language is not in accordance with the truth of things.If language be not in accordance with the truth of things, affairs cannot be carried on to success.When affairs cannot be carried on to success, proprieties and music do not flourish.When proprieties and music do not flourish, punishments will not be properly awarded.When punishments are not properly awarded, the people do not know how to move hand or foot.Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."(Analects XIII, 3, tr. Legge)Xun Zi chapter (22) "On the Rectification of Names" claims the ancient sage-kings chose names (Chinese: [名]; pinyin: míng) that directly corresponded with actualities (Chinese: [實]; pinyin: shí), but later generations confused terminology, coined new nomenclature, and thus could no longer distinguish right from wrong.[edit] Influence in 17th Century Europe"Life and works of Confucius, by Prospero Intorcetta, 1687.The works of Confucius were translated into European languages through the agency of Jesuit scholars stationed in China.[5] Matteo Ricci started to report on the thoughts of Confucius, and father Prospero Intorcetta published the life and works of Confucius into Latin in 1687.[6] It is thought that such works had considerable importance[citation needed] on European thinkers[who?] of the period, particularly among the Deists and other philosophical groups of the Enlightenment who were interested by the integration of the system of morality of Confucius into Western civilization.[6][7][edit] CritiqueThis section may contain original research or unverified claims. Please improve the article by adding references. See the talk page for details. (October 2009)[edit] Promotion of corruptionLike some other political philosophies, Confucianism is reluctant to employ laws. In a society where relationships are considered more important than the laws themselves, if no other power forces government officers to take the common interest into consideration, corruption and nepotism may arise. It has been suggested that a mix between Buddhism and Confucianism would be a perfect religion, with laws from Buddhism and logic from Confucianism[citation needed].However, the above argument is not the real point. Confucianism does not negate laws. Confucius' idea is indicated by his advice for Min Zijian (闵子骞) on political affairs: "By moral, by law" (以德以法). Actually, in traditional China, one of the main roles of regional officials was to practice law. In Confucian political philosophy, law is necessary, but statesmen should lay more importance on morals.As lower-ranking government officers' salaries were often far lower than the minimum required to raise a family, while high-ranking officials (even though extremely rich and powerful) receive a salary of a value much lower than their self-perceived contribution (for example their incomes are often substantially less than a successful merchant), Chinese society was frequently affected by those problems. Even if some means to control and reduce corruption and nepotism have been successfully used in China, Confucianism is criticized for not providing such a means itself. But there's no theory in Confucianism suggesting paying higher-ranking officials excessively or paying lower-ranking officials on the level unable to raise a family. Salary of officials varies in different era, comparatively high in the Han Dynasty, and low in the Ming Dynasty even for high-ranking officials. There is a poem titled Bei Men (北門) in Shi Jing that voices the hard life of a low-ranking official, showing Confucius' sympathy.[edit] Stagnation; Inability to EvolveAnother problem is this: perfect Filial Piety may result in perfect conformity, across multiple generations, to ideals learned from elders, ideals which perhaps do not change, even as the world changes. This could lead to stagnation, to fail to evolve. If the world of people living in Confucian ideals will not change, yet the rest of the world changes, this may lead to failure to adapt to a changing world. Ancient ways might be perfect for ancient days. In modern days, can ancient ways be competitive? This is a challenge to the modern Confucian. How to preserve ancient wisdom and harmonious ways, yet still adapt to a world that is always changing?[edit] Loss of free-will and individualityAnother similar critique of Confucianism is that if children are always to obey, respect and listen to their parents then it would not be up to the children to decide what they wish to do with their lives in the future but their parents. This is a loss of freedom for the young individual, of course one could argue that a young mind would not know what is best; parents would be acting in the best interests of the child. But by making the decision for him/her ,once he/she has decided to do something else that his/her parents had not planned or doesn't want him/her to do then it could already be too late or there could be an argument against the Confucian thinking of harmony and order of parents to children.[edit] Question of Individuality; Timing of Assumption of Role As Independent ElderIf perfect Filial Piety will require children to always respect and obey wishes of parents, when will children (who may survive their parents) become an elder generation presumed capable of instructing their own children? Must they forever transmit the wishes of their forebears? Again, this raises a question of ability to adapt. Confucians may argue that the commands and instruction of the grandparents will be obeyed by the parents who will convey this instruction to their children who will similarly instruct the grandchildren. Yet the grandchildren may live in a world which is very different from the world which nurtured the intentions of the grandparents. Confucianism may allow the oldest living members of a family to have absolute authority on some matters, but perhaps less so on other matters which may be more relevant to, and best decided by, less elderly members of the family. This is reasonable: but this transfer of moral authority, and the transfer or delegation of nodes of ultimate Filial respect and Piety, is perhaps not well elucidated in traditional Confucian teachings. Hence the recurrent nature of this critique.To summarize, when may the younger generations assume the role of choosing their own destinies? And if they may make such a choice, why should not their own children, at comparable junctures in the courses of their lives, also make such choices?[edit] Female Equality then and nowIn China, women were treated as second class citizens (for around 1500 years until the end of Qing), this was because Confucius thought that all wives should listen to their husbands and in doing so keep social harmony. This for a while was so extreme that some women weren't even given names nor did they go to school, they were expected to be in homes and take care of the family.Nowadays, since the nationalists took the country in 1912, women have had the rights to attendschool, get a job and overall have as much rights as a man in China. However social attitudes are still mostly the same as before and females are still treated as second class citizens in the family; parents still prefer to have a boy rather than a girl, perhaps worsened by the One Child Policy, as they are seen as the heir to the family and are able to continue the family's surname, plus they are viewed as better financial providers once the parents have retired. It also because that when the daughter of the family gets married they "in a sense" become a part of the groom's family. Examples of this is that their child will be born in the province/city where the groom's family comes from (if possible), plus the son/daughter will have the father's surname.[edit] Religion or Philosophy debateThere is debate about the classification of Confucianism as a religion or a philosophy. Many attributes common among religions—such as ancestor worship, ritual, and sacrifice—apply to the practice of Confucianism; however, the religious features found in Confucian texts can be traced to traditional non-Confucian Chinese beliefs (chinese folk religion). The position adopted by some is that Confucianism is a moral science or philosophy.[8] The problem clearly depends on how one defines religion. Since the 1970s scholars have attempted to assess the religious status of Confucianism without assuming a definition based on the Western model (for example, Frederick Streng's definition, "a means of ultimate transformation"[9]). Under such a definition Confucianism can legitimately be considered a religious tradition.[10][edit] Names for ConfucianismSeveral names for Confucianism exist in Chinese."School of the scholars" (Chinese: 儒家; pinyin: Rújiā)"Teaching of the scholars" (Chinese: 儒教; pinyin: Rújiào)"Study of the scholars" (simplified Chinese: 儒学; traditional Chinese: 儒學; pinyin: Rúxuã) "Teaching of Confucius" (Chinese: 孔教; pinyin: Kǒngjiào)Three of these use the Chinese character? rú, meaning "scholar". These names do not use the name "Confucius" at all, but instead center on the figure or ideal of the Confucian scholar; however, the suffixes of jiā, jiào, and xué carry different implicatio ns as to the nature of Confucianism itself.Rújiā contains the character jiā, which literally means "house" or "family". In this context, it is more readily construed as meaning "school of thought", since it is also used to construct the names of philosophical schools contemporary with Confucianism: for example, the Chinese names for Legalism and Mohism end in jiā.Rújiào and Kǒngjiào contain the Chinese character jiào, the noun "teach", used in such as terms as "education", or "educator". The term, however, is notably used to construct the names of religions in Chinese: the terms for Islam, Judaism, Christianity, and other religions in Chinese all end with jiào.Rúxué contains xué 'study'. The term is parallel to -ology in English, being used to construct the names of academic fields: the Chinese names of fields such as physics, chemistry, biology,。

论美国汉学界对《论语》中“仁”的哲学诠释

2015年6月学术交流 Jun.，2015总第255期第6期 Academic Ｅxchange Serial Ｎo.255 Ｎo.6 中国哲学研究［收稿日期］2015-03-06［基金项目］教育部人文社会科学研究项目“当代英语世界的《论语》诠释研究”（12YJＣZH003）；黑龙江省哲学社会科学研究规划项目“当代英语世界的《论语》诠释研究”（11D044）［作者简介］曹威（1977-），女，黑龙江哈尔滨人，博士后，黑龙江大学副教授，从事中国哲学、语言哲学研究。

论美国汉学界对《论语》中“仁”的哲学诠释曹威（北京师范大学哲学与社会学学院，北京100875；黑龙江大学应用外语学院，哈尔滨150080）［摘要］“仁”是儒家经典《论语》中最重要的概念之一，对它的研究构成了美国汉学研究的重要部分。

1972年，美国哲学家芬格莱特率先以否定内在和心理特征的立场开辟了当代美国“仁”学乃至孔子研究的新范式。

随后，史华慈对芬格莱特的研究提出批判，将“仁”作为一个心理概念进行了系统表述，郝大维和安乐哲则从“人性”角度将“仁”定义为既关涉内在又关涉外在的整体概念。

他们的研究展现了美国汉学界对孔子之“仁”研究的基本画卷。

［关键词］仁；美国汉学；《论语》［中图分类号］B222.1 ［文献标志码］A ［文章编号］1000-8284（2015）06-0017-05《论语》作为儒家思想的经典之一，是我们了解孔子思想的重要依据。

《论语》的主要思想被解读为一种注重人伦关系的伦理思想，以礼为本，提倡仁爱和关怀他人。

所以关于孔子的“仁”及“仁爱”思想的讨论一直是学界的关注重心。

在《论语》中“仁”字出现了109次之多，关于“仁”是什么的问题，孔子总是根据不同的语境、不同的提问者给予形象性的说明，而这些说明之间似乎又没有什么概念性的直接联系。

所以，关于“仁”的解读也成为了《论语》中的核心内容之一。

对于“仁”的理解国内有以下几种主流的思想：一、“仁”是人的内在的道德本体。

儒家思想英文介绍

儒家思想英文介绍第一篇：儒家思想英文介绍Name: Jiawen ChenConfucianism Confucianism is created by Confucius.He is a great thinker, educator, and politician in ancient China between BC 551 to BC 479.However, he is not someone god, son of god, or prophet.He is only an ordinary people who has hundreds of thousand student in China.And he created the Confucianism theory which is the most influential theory in China and it continue to effect most Chinese in now a day.Some cities in China has the Confucius temple to worship him and regard him as sage.But Confucius was not his real name.It was a courtesy title, a Latinized form of “Kong Fuzi”, meaning “Master Kong”.His family name was Kong and his given nameis Qiu.And he styled himself Zhongni.He was born at Zouyi, the State of Lu in ancient China.As one of the greatest thinkers and educators in the history of China, Confucius’ legacy lies in the following three aspects: Firstly, he compiled and preserved the literary works, The Six Classics, including Shi, Shu, Li, Yue, Yi and Chun Qiu, which are regarded as the classics of Confucianism.The accomplishment makes a large impact on the succession and development of the traditional Chinese culture.The Confucianism started at middle China.And it happened in the Spring and Autumn Period or Warring State Period.During that time, there are some states separated from the Zhou dynasty, and they fight each other year by year.And that division time, it caused too many great thinker exist and all of these great thinker wanted to introduce and spread out there theory to one of those kings and hope one of kings would like their theory and finally to conquer other states,and rule the whole China.Confucianism is one of the famous theory existed in that time.Even the Qin state conquer all other states without using the Confucianism.But after Qin dynasty, Confucianism has become the mainstream theory for emperor used to rule China and educate Chinese, until today, Chinese people is still educated and effected by Confucianism.Confucius built up a system of philosophical thoughts with Ren as its basic virtue, and Ren is core theory in Confucianism and this is what Chinses want to believe.First, Ren theory can be humanity, benevolence, humanness and selflessness, and Ren is the virtue of perfectly fulfilling one's responsibilities toward others.Secondly, Confucius built up a system of philosophical thoughts with Ren as its basic virtue.This virtue is the central theme of his Analects9.He considered Ren as the first and highest criterion of man’s behavior and the core of morality.Ren meant to “love other men”；to help others to be established when one wished to be established oneself;and help others to be successful when one wished to be successful oneself.Confucius’ concept of Li refers to a set of ritual and musical systems, with the hierarchical system as its core.Ren and Li are complementary: Li is the exterior principle of Ren while Ren is Li’s intrinsic guiding power.To accomplish Ren, one must abide by Li, and Ren will be naturally generated in the process of practicing Li.Fundamentally, the purpose of Confucius’ Li is to restore the traditional rites of the Zhou Dynasty.There is no certain god in Confucianism, they believe the sky is god, earth is god, we can say the nature is god, in Chinese called Tian.Chinese people worship Tian to hope they can have better future, they hope Tian can help them to achieve personal goal.For example, if a farm worship to Tian, he might hope the weather would becomfortable for the agriculture growth.And they are also afraid Tian.Like some nature disaster happened, people would think this is a penalty for people from Tian.There is a few real believer is China, but almost Chinese were effected by Confucianism.In modern China, Confucianism is use to education in most time, but it is not like belief in China.Student would learn what Confucius said and wrote, and try to understand the theory.Because the theory is always right and accept by Chinese people, and they believe Confucianism theory can also help them be a better man if you learn Confucianism.And government also accept Confucianism as mainstream theory in society, because government also think it would help society become harmony.第二篇：儒家思想英文儒家思想的现实意义现代人，虽说物质生活条件有所改善，但心里空虚，没有归属感。

爱默生思想与中国古代儒家、道家思想的相似性

摘要：美国十九世纪超验主义作家爱默生在构建他的超验主义学说时，放眼东方，积极从中国古代哲学思想中吸取有益成分。

爱默生的超验主义与中国的儒家和道家思想相比，从“道”与“超灵”、相似的自然观以及对待物质财富的态度具有一定的相似性。

关键词：爱默生；超验主义；儒家；道家文化是超越国界与社会的人类共同财富。

在跨文化交际的过程中，不同的文化思想相互碰撞，相互滋润，相互融合，这是一个永不休止，并对文化进步起着至关重要的过程。

就在这个过程中，美国十九世纪著名超验主义者拉尔夫·沃尔多·爱默生越来越近地接触了伟大的中国古代哲学思想。

十九世纪的西方文学界，将包括中国在内的东方世界视为低西方一等的“异域”。

萨伊德在其《东方主义》一书中，就将东方归纳为一种欧洲意识的产物，在他看来，“东方几乎是欧洲人凭空创造出来的地方，是欧洲最强大，最古老的殖民地。

”[1](P17¨在“欧洲中心主义”大行其道的时代背景之下，爱默生能放眼东方，吸取中国古代文化精髓，实现了一次跨越千年的东西方思想上的联姻．在现代看来仍然是难能可贵的。

一、东西方文化联姻的契机1840年的新英格兰，一股对东方哲学与宗教的热情与钟爱突然迸发出来。

那时候，新英格兰文化复苏方兴未艾，正急切地从其他国家的思想文化中获得营养。

以爱默生为首的美国先锋派成立了“超验主义俱乐部”来表达他们对思想自由和社会进步的渴望。

爱默生成为严肃对待东方“异教”思想的第一人。

他的传记作者称他为美国的“孑L夫子”。

身为新英格兰神学教徒后裔的爱默生在哈佛大学读书时，就经历了一场精神上的“奥得赛”。

哈佛大学的自由学术氛围使他重新思考他从小就信仰的加尔文教。

他逐渐放弃了诸如“人类全然毁坏不能自救”、“上帝特选的救赎”、“圣灵不可抗拒的恩惠”等加尔文教义，并开始接受了更富有哲理与逻辑的基督教唯一神教理论。

它的教义包括“上帝为圣父”、“世界上的人们都是兄弟”、“基督的领导”、“人类自身的拯救以及人类自身不断进步的能力”等等。

中国儒家思想影响下的爱默生“君子”观

齐鲁师范学院学报Journal of Qilu Normal University第35卷第5期2020年10月Vol. 35 No.5Oct. 2020中国儒家思想影响下的爱默生“君子”观公丽艳1程伟2(1.齐鲁师范学院外国语学院，山东济南250200； 2.东营市利津县高级中学，山东利津257400)摘要：拉尔夫•沃尔多•爱默生是美国超验主义之父，超验主义思想是美国文化独立的一杆大旗。

在创立和形成超验主义思想体系的过程中，爱默生及其同仁放眼世界，在世界文化视野下积极探索。

古印度、波斯等宗教哲学思想丰富了爱默生的理想主义哲学，而中国儒家思想则以其“入世”的伦理道德观深刻地影响了爱默生的人生哲学思想。

儒家思想强调"君子”要“心正”“意诚”，进而“修身、齐家、治国、平天下”，这些观点对美国的超验主义思想、尤其是对致力于美国社会改良与发展的爱默生产生了重要彩响。

关键词：儒家思想；君子；超验主义；爱默生中图分类号：G115 文献标识码：A 中国儒家思想对于美国超验主义思想形成的影响已经是学界不争的事实，中外学者对此所进行的研究，也已是成果斐然。

美国学者Arthur Christy > Carl Jackson 等等或著书或撰文分别从不同角度研究古印度哲学、中国儒家学派等东方思想对超验主义的影响，但多数论著的重点放在 T “东方”，而非“中国”，儒家思想对爱默生(Ralph Waldo Emerson, 1803-1882)的价值和意义远远没有被揭示和彰显出来。

中国学者也从不同角度对爱默生和儒家思想的关系进行了研究。

杨金才认为爱默生对中国儒家思想的接纳有限，爱默生“从未曾把中国文化思想融入自己的创作中，仅仅引用了孔子、孟子的一些名言以阐发自己的观点。

爱默生对中国古人思想的兴趣基本上出于某种实用主义目的。

” 钱满素著述的《爱默生和中国》探讨了爱默生接触儒家思想的背景以及儒家思想对爱默生的吸引力所在，认为爱默文章编号：2095-4735( 2020)05-0098-08生对儒家思想是有所保留的接受。

爱默生—美国学者—中英译文

主席先生，先生们：在开始第二个文学年之际，我谨向你们致意。

我们过去的一周年是充满希望的，但也许是努力尚且不够的一年。

我们相聚不是为了如古西腊人那样，进行力量和技巧的较量，朗诵过往历史，悲剧或颂词，也不是为了像中世纪行吟诗人那样为爱情和诗歌而聚集，更不是如当代在英国和欧洲的都市里为科学的进步举行聚会。

目前为止，我们聚会的节日还仅仅是一个良好的象征，它象征着我们由于忙碌而无心于文字的人民中对文学之爱的延续。

就此而言，这个象征弥足珍贵，有如不能被损毁的人类本能。

也许这样的时代已经到来，我们的聚会就要也应该是另番模样。

在这样的时代里，这个大陆的沉睡的心智睁开惺松睡眼，它给这世界带来久已期盼的贡献，这贡献远胜于机械性的技巧的发明。

我们依赖于人的日子，我们心智向其他大陆智慧学习的学徒期，这一切就要结束了。

成百万簇拥着我们涌向生活的同胞，他们不可能永远的满足于食用异国智慧收获的陈粮。

全新的事件和行动正在发生，这一切需要被歌唱，它们也要歌唱自己。

有谁会怀疑，诗歌将会获得新生，并将引领一个新时代？就如天文学家所预言，在我们的天穹之顶的天琴大星将会成为恒艮千年的新北极星。

就是抱有这样的期望，我接受这个讲演题目－－不仅是在用词上，而是由于时代和我们组织的性质所决定的－－美国学者。

时光流转，我们又翻开它传记的新篇章。

让我们来探询，新的时代和事件，在它特质上和对它的期望里又添了什么光色。

有这样一个久远不可考的传说－－它有着我们意想不到的智慧。

起初，众神将一个人分为众人，使他可以更好的自助，如同要分出手指以便更好的使用手一样。

这古老的传说蕴涵着一个长新而高尚的信念。

这就是：有这么一个大写的人，你可以在某些个体的人或通过一种能力看到部分的他，但只有观照整个社会才能找到他的全部。

这个大写的人不是农夫，不是一个教授或着工程师，他是他们的总和。

这个人是传教士，他是学者，他是政治家，他是生产者也是战士。

这些功能在分工的社会形态里被一一分予不同的个体。

英语文章：论语中看孔子思想

Xiaonan JiangMidterm Paper (Confucius and the Analects)The Analects is a famous book that has influenced Chinese thoughts for thousands of years. As the saying goes, half Analects rules the world, thus it can be seen that the Analects is very important to the political field. Now I will characterize the political philosophy of early Confucianism as it is expressed in the Analects.First, the Analects suggests that the government should build a good leadership. Confucius attaches great importance to the leadership in the function of the political field, and he asks the leader must first make some achievements in morals, otherwise will be unable to lead the lower class of people. Confucius divides people in the society into two classes, namely "junzi" and "xiaoren". Before Confucius, the original meanings of these two words were leaders and their subordinates. In the era of Confucius, these words began to having the moral sense. The Analects says: The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend, when the wind blows across it. Combing the moral elements into the words which represented the the regulators and the regulated previously, the Confucians thinks that a leader should be a virtuous person. Also, Confucius suggests that the leader should set a good example to the masses. When Chi K’ang asked Confucius about government, Confucius replied: to govern means to rectify. If you lead on the people with correctness, who will dare not to be correct? Confucius also said that if a person was not covetous, although you reward him to do it, he would not steal. These examples illustrate that the governor should lead his men in a charge andtake the lead in doing good.Then the Analects proposes a right strategy of administering the country: Ruling the country by virtue. The Mater says: If the people are led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. If they are led by virtue, and uniformity sought to be given them propriety, they will have the sense of shame, and moreover will become good. Confucius here compares two kinds of ways to run a country: ruling the country by laws and by virtue. He thinks using laws to deter citizens from crimes will only scratch the surface. But through the rule of virtue, people will establish the view of honor and disgrace, having the sense of shame, so they will measure their behaviors with this standard before doing anything. Obviously, leading by virtue is better than leading by laws because of its effect of a permanent cure. Particularly, I summarize three specific methods that Confucius advises. First, the government should win the trust of the people. When Tsze-kung asked about government, Confucius said that from of old, death has been the lot of all men; but if the people have no faith in their rulers, there is no standing for the state. In Confucius’ view, the faith is more important than economy and military and it is the fundamental factor of ruling a country. If we have to abandon two out of three, we should hold the faith. Second, the government should appoint officials on their merits. Whether an official is talented or not is suggested by the will of the people. According to the Analects, an official should advance the upright and set aside the crooked, then the people will submit. If he advances the crooked and set aside the upright, then the people won’t submit.Third, it is very important to civilize people. Zan Yu asked Confucius when the people have been enriched, what shall be done? The Master answered: Teach them. If everyone improves his spirit level, having a good character, then the ultimate goal of forming a moral society will be achieved.The core idea of running a country by virtue I think is carrying out the concept “ren” which means humaneness. There are many kinds of characters stated by Confucius as virtues, but the most important one which Confucius focuses on is humaneness. “Ren” is a very complicated concept in Confu cius’ philosophical system because when I read the Analects, I found Confucius once explained the concept of “ren” in many different ways to his six students such as Tsze-kung, Fan Zhang and Yen Yuan. But generally, in my opinion I think the main point of “ren” is the love between persons or human affectivity. The benevolent loves others. Love can form a harmonious society, so “Ren” is the spirit of the virtue.The practical social norms to rule the country by virtue is performing “li” (礼). The Confucius says: If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? He also says that the superior man in everything considers righteousness to be essential and he performs it according to the rules of propriety. So I have the reason to believe that Confucius thinks ruling a country should be based on “li” and “li” is a form of expression of the virtue.Confucius lived in the late spring and Autumn period with much political chaos. Since the Z hou dynasty moved to the east, it declined gradually to the extent that didn’thave the strength to contend with loca. Military states waged war with each other to fight for land and small stats were swallowed up by rising states. Within the states, the powerful bureaucrats often went against their superiors and overthrew the previous leader. Unrest occurred from time to time. Confucius says in the Analects: When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the son of Heaven. When bad government prevails in the empire, ceremonies, music and punitive military expeditions proceed from the princes. Under these circumstances, because it was the times that emphasized on the strength, the ancient ceremony and music system descended from King Wen and King Wu of the Western Zhou dynasty collapsed. The society was morally bankrupt. So it led to Confucius to restore the past system of rites and music. He wants to reconstruct a harmonious and moral society resemble the early Zhou dynasty. So we can say that the social problems closely relate to Confucius’ political philosophy.As for Confucius and his followers social background, they all have the strong will to enter politics although Confucius’ own political career was not very successful. Because of his unsuccessful political career, Confucius spends more time in education. So his political thoughts are tremendously educational. Also it is worthwhile to note that Confucius is a native of the state Lu（鲁）. One of the characteristics of the state Lu is that it completely retains the ritual of the Zhou dynasty. And I think the environment may affect Confucius’ idea of restoring the ritual and performing “li”. Although Confucius has gone for more than two thousand years, the precious spiritual wealth he left still has significant meaning to modern people. We should carryforward these achievements and cultivate our morals.。

爱默生超验主义与中国儒家思想的不解之缘

摘要：由于爱默生深受儒家思想的影响．以爱默生为代表的美国超验主义与中国儒家思想便有许多共同之处：都把关注的焦点投向人，都相信人性本善，都坚持安贫乐道的精神。

关键词：超验主义；爱默生；儒家思想；人本主义；安贫乐道拉尔夫·沃尔多·爱默生(R且lph Waldo EmeTson 1803一样性，但认为这些不同物体之间，更多的是相瓦补充、和平共1882)，美国著名散文家、思想家，19世纪美国超验主义文学运处，交织于包罗一切的…一‟之中，而不是西方哲学中的灵魂与动领袖。

他在创建超验主义思想体系的过程中，通过译本，接肉体、天堂与地狱、上帝与撒旦、天使与魔鬼这样很少能调和触并钻研了中国的儒家学说。

据有人统计，爱默生自从1836 的对立二元论。

叫2脚年前后对儒家思想发生兴趣后．在不同地方摘录引用了孔子中国儒家思想中这种人本主义倾向使爱默生产生了共和孟子的语录多达百条．内容涉及儒家在道德、人性、修身、治鸣，并在超验主义思想中得到体现。

超验主义认为：。

所有的人学等方面的思想⋯。

爱默生在《日记》中对孔子给予了极高的评都拥有一种与生俱来的心智上的洞察力。

它赋予人通过直觉价，他说孔子是绝对的东方圣人。

是哲学中的华盛顿。

而非经验把握终极真理的能力。

基于这种直觉洞察力，人能够由于深受儒家思想的影响．爱默生的超验主义思想就与通过个人的不断自我超越接近最高存在。

美国超验主义强凋中国的儒家思想具有许多相似之处。

本文主要讨论两者间的三精神或超灵的重要性，强调个人是社会最莺要的因素，主张人个相似点．即人本主义倾向、人性本善观点和安贫乐道精神。

与自然相和谐。

”[3]这种思想是美国社会从宗教社会转向世俗一、人本主义倾向蓑宝兰一个反映，形成了美国“个人主义”(1ndiVidudi8m)的理化基础。

中国的宗教和哲学史上不存在类似基督教式的创世说。

爱默生深信：。

人就是一切，世界为人存在．人是具有神性虽有女娲补天、盘古开天辟地之说，但只属于神话传说范畴，的．人的发展潜力无可限量．只要积极向上、自尊、自爱、自助、从未进入中国宗教和哲学的主流。

儒家思想英文总结范文

Confucianism, as one of the most influential philosophical and ethical traditions in Chinese history, has played a crucial role in shaping the moral and social norms of East Asia. It was founded by Confucius, a Chinese philosopher who lived from 551 to 479 BCE. Over the centuries, Confucianism has spread to various regions and has been integrated into different cultures, thereby contributing to the development of human civilization. This essay aims to provide a summary of Confucianism, highlighting its core principles, major figures, and impacts on society.Confucianism is based on the teachings of Confucius, who emphasized the importance of moral values and social harmony. The central ideas of Confucianism include the following:1. Ren (Humaneness or Benevolence): Ren is the core of Confucian ethics, which emphasizes the importance of love and concern for others. It is the basis for maintaining harmonious relationships in society.2. Li (Ritual or Proper Conduct): Li refers to the rules and conventions that govern social behavior. It is essential for maintaining order and harmony in society.3. Xiao (Filial Piety): Xiao is the respect and care for one's parents and ancestors. It is considered the foundation of moral education and social order.4. Yi (Righteousness): Yi is the moral disposition that leadsindividuals to act in accordance with moral principles and societal norms.5. Zhi (Wisdom): Zhi is the ability to make rational decisions and judgments based on moral principles and knowledge.Confucianism has had a profound impact on various aspects of East Asian societies. Some of the major impacts include:1. Education: Confucianism has greatly influenced the educational systems in East Asia. It emphasizes the importance of moral education and the cultivation of virtues.2. Government: Confucianism has played a significant role in shaping the political systems of East Asian countries. It promotes the concept of meritocracy and the rule of law.3. Family: Confucianism emphasizes the importance of family values and the roles of family members. It promotes the idea of harmony and mutual respect within the family.4. Business: Confucianism has had an impact on the business practices in East Asia. It emphasizes the importance of ethical conduct, loyalty, and mutual trust in business relationships.5. Art and Literature: Confucianism has influenced the development ofart and literature in East Asia. Many traditional Chinese works of art and literature reflect the values and principles of Confucianism.Some of the major figures in Confucianism include Confucius, Mencius, Xunzi, and Zhu Xi. Confucius, as the founder of Confucianism, is knownfor his teachings on Ren, Li, Xiao, Yi, and Zhi. Mencius, a student of Confucius, emphasized the importance of innate goodness in human nature and the role of government in promoting moral values. Xunzi, another student of Confucius, focused on the role of education in cultivating moral virtues. Zhu Xi, a Neo-Confucian philosopher, integrated Confucianism with Buddhism and Taoism, emphasizing the importance ofself-cultivation and the pursuit of spiritual harmony.In conclusion, Confucianism is a rich and complex philosophical and ethical tradition that has had a profound impact on East Asian societies. Its core principles, such as Ren, Li, Xiao, Yi, and Zhi, continue to influence the moral and social norms of East Asia. As we move forward, the wisdom and values of Confucianism remain relevant and can serve as a guide for building a more harmonious and moral society.。

爱默生的自然观对中国儒学“天人合一”的接纳

爱默生的自然观对中国儒学“天人合一”的接纳作者：时贵仁，任霞来源：《戏剧之家》2019年第17期【摘要】作为美国超验主义的代表人物，爱默生的自然观吸取了中国儒家思想。

本文旨在立足爱默生超验主义对儒家思想“天人合一”的接纳，从而论证中国儒学走向世界是必然的。

【关键词】儒家思想;天人合一;自然观中图分类号：I109.4 ; ; 文献标志码：A ; ; ; ; ; ; ;文章编号：1007-0125（2019）17-0243-01拉尔夫·沃尔多·爱默生是19世纪美国著名的思想家和文学家，他是美国超验主义的领袖人物。

1836年，爱默生发表的《论自然》被视为超验主义信条的高度概括，同时也是他自然观的集中体现。

他认为自然是精神或上帝的象征，自然对人有净化作用，当一个人与自然融为一体，他的灵魂就会得到升华。

这与中国儒家思想“天人合一”有异曲同工之妙。

一、爱默生与中国儒学的渊源19世纪30年代，超驗主义在美国新英格兰地区迅速发展。

爱默生在构建自己的超验主义思想体系的过程中，吸取了欧洲浪漫主义文学、新柏拉图主义、德国唯心主义哲学以及东方神秘主义中的内容，中国的儒家思想也包含在内。

19世纪的西方文学界，将包括中国在内的东方世界视为低西方一等的“异域”。

在“欧洲中心主义”大行其道的时代背景下，爱默生能放眼东方，吸取中国古代文化精髓，实现了一次跨越千年的东西方思想上的联姻，在现代看来仍是难能可贵的。

[1]爱默生作为美国超验主义的代表人物，他的超验主义思想理论是美国思想发展史上的重要组成部分;而当时的中国，在汉武帝时开始推行“罢黜百家，独尊儒术”以来，儒家思想成为中国传统文化的正统和主流思想，所以他不太能接触到除儒学意外的哲学思想。

爱默生曾多次研读过儒家经典《论语》和《孟子》，在他担任《日晷》杂志编辑期间，他多次引用《论语》和《孟子》中的语录;在自己的作品中，也将其用来论证自己的观点。

爱默生曾在日记中写到：“孔子，民族的光荣，孔子，绝对东方的圣人，他是个中间人，他是哲学中的华盛顿、仲裁人，现代史中的中庸之道。

比较美国清教主义和中国儒家思想

Comparison between American Puritanism andChinese ConfucianismConfucianism is a Chinese ethical and philosophical system developed from the teachings of the Chinese philosopher Confucius(“Master Kong”, 551–478 BC). It is a complex system of moral, social, political,philosophical, and quasi-religious thought that influenced the culture and history of East Asia It might be considered a state religion of some East Asian countries, because of state promotion of Confucian philosophies. Cultures and countries strongly influenced by Confucianism include mainland China, Taiwan, Korea, Japan and Vietnam, as well as various territories settled predominantly by Chinese people, such as Singapore.In Confucianism, human beings are teachable, improvable and perfectible through personal and communal endeavor especially including self-cultivation and self-creation. A main idea of Confucianism is the cultivation of virtue and the development of moral perfection. Confucianism holds that one should give up one's life, if necessary, either passively or actively, for the sake of upholding the cardinal moral values of ren and yi. Confucianism regards individual as a social creature obligated to each otherthrough relationship.These may include the relations sovereign and subject. Parent and child、elder and younger、husband and wife or even friend and friend. Confucianism defined the rules in engagement, action, and responsibilities in all these human relationships and interactions. Proper conduct proceeds not through compulsion, but through a sense of virtue and self-consciousness achieved by learning, observing and practicing.Confucianism laid a basis for the social order in ancient China since 200BC.It provided working rules and ethical precept for Chinese to follow. Even today the majority of Chinese still behave according to these rules.If Confucianism is the major element influencing the ideology of Chinese, Puritanism was one of the most enduring shaping influences in American thought and American literature. Puritanism, in the 16th and 17th cent., a movement for reform in the Church of England that had a profound influence on the social, political, ethical, and theological ideas of England and America. Puritanism, rather than a fixed set of theories, is a code of values, a philosophy of life, and even a point of life. The Puritans looked upon themselves as a chosen people, and they came to America, whichthey looked as the “promised land”that God rewards to his chosen people, to restore the Garden of Eden. And American literature based on this myth.Puritan values (creeds) included: Hard work, thrift, piety, sobriety, simple tastes. Puritans are more practical, tougher, and to be ever ready for any misfortune and tragic failure.They are optimistic. Puritans believed in the ultimate authority of the word of God in all matters of faith and practice. This meant the scripture--not a pope or a pastor--was only arbiter of truth. On it, and it alone, the Puritans based their theology, doctrine, practices, and their statecraft. But they failed to recognize there is a difference between inspiration and printer's ink. Words are no more than symbols on a page, and have meaning only when we see their significance for us. The Bible is simply the record of men and women who have encountered God, and can never be the same again. But the Puritans came to idolize it.Both the two have played a tremendously important role in the foundation and growth of American and Chinese society respectively. Meanwhile, their irreplaceable powers have influenced two most wonderful countries in the world.From the above, we can see that although there are somedifferent, both are rational. They lay great stress on purity of heart, exhort the people to develop a good character first, which is a priceless jewel and which is the best of all virtues. They help people to find themselves and live in a rational manner. At last, both American Puritanism and Chinese Confucianism are part of world cultural heritage.作业课程名称：主要英语国家文学史及文学作品选读2 班级：2008级英语教育2班学号：120080201207姓名：林小燕。

理解儒家的作文800字

理解儒家的作文800字英文回答：Confucianism is a philosophy and ethical system developed by the Chinese philosopher Confucius in the 5th century BC. It emphasizes the importance of social harmony, personal cultivation, and respect for elders. Confucianism has had a profound influence on Chinese culture and society, and it continues to be a source of inspiration and guidance for people around the world.Confucius believed that the key to a harmonious society was to create a system of social order based on respect and reciprocity. He advocated for a system of government based on meritocracy, in which the most capable and virtuous people were chosen to lead. He also believed thatindividuals had a responsibility to cultivate their own moral character and to treat others with kindness and compassion.Confucianism is based on the concept of ren, which can be translated as "benevolence" or "humaneness." Ren is the highest virtue in Confucianism, and it is the foundationfor all other virtues. A person who embodies ren is kind, compassionate, and respectful of others. They are also willing to sacrifice their own interests for the good of others.Confucianism also emphasizes the importance of education. Confucius believed that education was the key to personal cultivation and social progress. He established a school where he taught students about the principles of Confucianism. He also encouraged his students to study the classics of Chinese literature and history.Confucianism has had a lasting impact on Chineseculture and society. It has influenced everything from government policy to family relationships. Confucian values such as respect for elders, social harmony, and personal cultivation are still deeply ingrained in Chinese society today.中文回答：儒家思想是中国春秋时期思想家孔子所创立的一套哲学和伦理体系，强调社会和谐、个人修养和尊老爱幼。