论语十则英语翻译

 

子曰：「学而时习之, 不亦说乎. 有朋自远方来, 不亦乐乎.人不知而不愠, 不亦君子乎 」

Confucius said: "Isn’t it a pleasure to study and practice what you have learned? Isn’t it also great when friends visit from distant places? If people do not recognize me and it doesn’t bother me, am I not a Superior Man?"

子曰：「不患人之不己知, 患不知人也.」

Confucius said: "I am not bothered by the fact that I am unknown. I am bothered when I do not know others."

子曰：「道之以政, 齐之以刑, 民免而无耻; 道之以德, 齐之以礼, 有耻且格.」

Confucius said: "If you govern the people legalistically and control them by punishment, they will avoid crime, but have no personal sense of shame. If you govern them by means of virtue and control them with propriety, they will gain their own sense of shame, and thus correct themselves."

子曰：「吾十有五而志于学, 三十而立, 四十而不惑, 五十而知天命, 六十而耳顺, 七十而从心所欲, 不逾矩.」

Confucius said: "At fifteen my heart was set on learning; at thirty I stood firm; at forty I had no more doubts; at fifty I knew the mandate of heaven; at sixty my ear was obedient; at seventy I could follow my heart’s desire without transgressing the norm."

子曰：「温故而知新, 可以为师矣.」

Confucius said: "Reviewing what you have learned and learning anew, you are fit to be a teacher."

子曰：「君子不器.」

Confucius said: "The Superior Man is not a utensil."

子贡问君子.子曰：「先行其言, 而后从之.」

Tzu Kung asked about the character of the Superior Man. Confucius said, "First he practices what he preaches and then he follows it."

子曰：「学而不思则罔, 思而不学则殆.」

Confucius said: "To study and not think is a waste. To think and not study is dangerous."

子曰：「由、诲女知之乎. 知之为知之, 不知为不知, 是知也.」

Confucius said: "Yu, shall I teach you about knowledge? What you know, you know, what you don’t know, you don’t know. This is knowledge."

 

子曰：「人而不仁, 如礼何.人而不仁, 如乐何 」

Confucius said: "If a man has no humaneness what can his propriety be like? If a man has no humaneness what can his music be like?"

 

 

《论语》英译比读（1）辜鸿铭赵彦春

 

子曰：“学而时习之，不亦说乎？有朋自远方来不亦乐乎？人不知而不愠，不亦君子乎？”

Ku Hungming:

Confucius remarked: "It is indeed a pleasure to acquire knowledge and as you go on acquiring, to put into practice what you have acquired. A greater pleasure still it is when friends of congenial minds come from after to seek you because of your attainments. But he is truly a wise and good man who feels no discomposure even when he is not noticed of men."

 

Zhao Yanchun:

 

Confucius so stated:

Isn't it a pleasure to acquire kowledge and practice it oftentimes?

Isn't it a deligth to have friends coming to see you from afar? Isn't he a gentleman who does not sulk because others don't know him?

 

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，未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与！”

Ku Hungming:

A disciple of Confucius remarked, "A man who is a good son and a good citizen will seldom be found to be a man disposed to quarrel with those in authority over him; and men who are not disposed to quarrel with with those in authority will never be found to to disturb the peace and order of the State.

" A wise man devotes his attention to what is essential in the foundation pf life, When the foundation is laid, wisdom will come. Now to be a good son and a good citizen--do not these form the foundation of a moral life?"

 

Zhao Yanchun:

Youzi said: There are few who are pious to parents and brothers and offend their superior; there are none who do not offend their superior and make trouble. A gentleman holds fast to what is fundamental, as is close to the Word. Therefore, piety is the foundamental of clemency.

 

 

子曰：“巧言令色，鲜矣仁。”

Ku Hungming:

Confucius remarked: "With plausible speech and fine manner will seldom be found moral character."

 

Zhao Yanchun:

Confucius said: "Those who have a glib tongue and put on pleasing color is rarely kind."

 

 

曾子曰： “吾日三省吾身：为人谋而不忠乎？与朋友交而不信乎？传不习乎？”

Ku Hungming:

A disciple of Confucius remarked: "I daily examine into my personal conduct on three points:--First, whether in carying out the duties entrusted to me by others, I have not failed in conscientiousness; secondly, whether in intercourse with friends, I have not failed in sincerity and trustworthiness; Thirdly, whether I have not failed to practise what I profess in my teaching."

 

Zhao Yanchun:

Zeng Zi said: "I have three introspections a day: Am I not loyal to others? Am I not faithful with friends? Am I slack in my school work?"

 

 

子曰："道千乘之国，敬事而信，节用而爱人，使民以时。"

 

Ku Hungming:

Confucius remarked: "When directing the affairs of a great nation, a man must be serious in attention to business and faithful and punctual in his engagements. He must study economy in the public expenditure, and love the welfare of the people. He should must employ the people at the proper time of the year."

 

Zhao Yanchun:

Confucius said: "In reining a great state with one thousand chariots, one should be devoted to his work with great faith, economize on resources and love the people, and work them at proper time."

 

 

 子曰：“弟子入则孝，出则弟，谨而信，泛爱众，而亲仁，行有余力，则以学文。”

 

 Ku Hungming:

Confucius remarked: "A young man, when at home, should be a good son; when out in the world, a good citizen. He should be circumspect and truthful. He should be in sympathy with all men, but imtimate with men  of moral character. If he has time and opportunity to spare, after the performance of those duties, be should then employ them in literary pursuits."

 

Zhao Yanchun:

Confucius said: "As a disciple, one should be pious to his parents at home and respectful to elders when out, abide by credit and love all others, hence close to celmency. If he has more energy to spare, he can go for literacy. "

 

 

子夏曰："贤贤易色，事父母能竭其力，事君能致其身，与朋友交，言而有信。虽曰未学，吾必谓之学矣。"

 

 Ku Hungming:

A disciple of Confucius remarked: "A man who can love worthiness in man as he loves beauty in woman; who in his duties to his parents is ready to do his utmost, and in the service of his prince is ready to give up his life; who in intercourse with freinds is found to trustworthy in what he says. --such a man, although men may say of him that he is an uneducated man. I must consider him to be really an educated man."

 

Tsi Hsia said: " Revere sages as much as you love beauties, serve your parents at your best, serve the lord at your utmost. In dealing with your friends, be faithful to your word. Even though you have not learned, I see it as good learning. "

 

 

论语英译赏析

 

1、子曰：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”

The Master said, To learn and at due 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 others, is that not after all what is expected of a gentleman?

 

2、曾子曰：“吾日三省吾身：为人谋而不忠乎？与朋友交而不信乎？传不习乎？”

Master Tseng said, Every day I examine myself on these three points: in acting on behalf of others, have I always been loyal to their interests? In intercourse with my friends, have I always been true to my word? Have I failed to repeat the precepts that have been handed down to me?

 

3、子曰：“礼之用，和为贵。先王之道，斯为美，小大由之。有所不行，知和而和，不以礼节之，亦不可行也。

Master Yu said, In the usages of ritual it is harmony that is prized; the Way of the Former Kings from this got its beauty .Both small matters and great depend upon it. If things go amiss, he who knows the harmony will be able to attune them. But if harmony itself is not modulated by ritual, things will still go amiss.

 

4、子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。”

The Master said, At fifteen I set my heart upon learning. At thirty, I had planted my feet firm upon the ground .At forty, Ino longer suffered from perplexities. 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 desired no longer overstepped the boundaries of right.

 

5、子曰：“其身正，不令而行；其身不正，虽令不从。”

The Master said, If the ruler himself is upright all will go well even though he does not give orders. But if he himself is not upright, even though he gives orders, they will not be obeyed.

 

6、子曰：“三人行，必有我师焉。择其善者而从之，其不善者而改之。”

The Master said ,Even when walking in a party of no more than three I can always be certain of learning from those I am with. There will be good qualities that I can select for imitation and bad ones that will teach me what requires correction in myself.

 

7、子曰：“出门如见大宾，使民如承大祭。己所不欲，勿施于人。在邦无怨，在家无怨。”

Confucius said，“When you go out of your home, behave as you were meeting important guests; when you are using the common people’s labor, behave as if you were conducting a solemn sacrificial ceremony. Do not impose on others what you do not desire yourself. Bear no grudge against the state where you work; have no feeling of dissatisfaction when you stay at home.”

        

 

8、孔子说：富与贵是人之所欲也；不以其道得之，不处也。贫与贱是人之所恶也，不以其道，得之不去也。”

Confucius said，“Wealth and high position are desired by all men, but if they are not gained in the right way, they should not be accepted. Poverty and low position are hated by all men, but if they cannot be rid if in the right way, they should not be given up.”

         

 

9、子曰：“刚、毅、木、讷近仁。”

Confucius said，“Being firm, resolute, simple and reticent is close to being humane.”

 

10、子曰：“唯仁者能好人，能恶人。”

Confucius said，“Only the humane can love others and hate others.”

 

 

【第一章】

子曰、 學而時習之、不亦說乎。有朋自遠方來、不亦樂乎。人不知而不慍、不亦君子乎。

1、Confucius remarked, “ it is indeed a pleasure to acquire knowledge and, as you go on acquiring, to put into practice what you have acquired. A greater pleasure still it is when friends of congenial minds come from afar to seek you because of your attainments. But he is truly a wise and good man who feels no discomposure even when he is not noticed of men.”

 

 

 

【第二章】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、未之有也。君子務本、本立、而道生、孝弟也者、其為仁之本與。

2、A disciple of Confucius remarked,” A man who is a good son and a good citizen will seldom be found to be a man disposed to quarrel with those in authority over him; and men who are disposed to quarrel with those in authority will never be found to disturb the peace and order of the State.

 

“ A wise man devotes his attention to what is essential in the foundation of life. When the foundation is laid, wisdom will come. Now, to be a good son and a good citizen- do not these form the foundation of a moral life?”

 

【第三章】子曰、巧言令色、鮮矣仁。

3、Confucius remarked, with plausible speech and fine manners will seldom be found moral character.”

 

【第四章】曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信乎、傳不習乎。

4、A disciple of Confucius remarked, “ I daily examine into my personal conduct on three points:--First, whether in carrying out the duties entrusted to me by others, I have not failed in sincerity and trustworthiness;  thirdly, whether I have not failed to practice what I profess in my teaching.”

 

【第五章】子曰、道千乘之國、敬事而信、節用而愛人、使民以時。

5、Confucius remarked, “ when directing the affairs of a great nation, a man must be serious in attention to business and faithful and punctual in his engagements. He must study economy in the public expenditure, and love the welfare of the people. He must employ the people at the proper time of the year.”

 

【第六章】子曰、弟子、入則孝、出則弟、謹而信、凡愛眾、而親仁、行有餘力、則以學文。

6、Confucius remarked, “ A young man, when at home, should be a good son; when out in the world, a good citizen. He should be circumspect and truthful. He should be in sympathy with all men, but intimate with men of moral character. If he has time and opportunity to spare, after the performance of those duties, he should then employ them in literary pursuits.”

 

 

【第七章】子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、與朋友交、言而有信、雖曰未學、吾必謂之學矣。

7、A disciple of Confucius remarked, “ A man who can love worthiness in man as he loves beauty in woman; who in his duties to his parents is ready to do his utmost, and in the service of his prince is ready to give up his life; who in intercourse with friends is found trustworthy in what he says, - such a man, although men may say of him that he is an uneducated man, I must consider him to be really an educated man.”

 

【第八章】子曰、君子不重、則不威、學則不固。主忠信。無友不如己者。過則勿憚改。

8、 Confucius remarked,” A wise man who is not serious will not inspire respect; what he learns will not remain permanent.”

“Make conscientiousness and sincerity your first principles.”

“Have no friends who are not as yourself.

“When you have bad habits do not hesitate to change them.”

 

 

【第九章】曾子曰、慎終追遠、民德歸厚矣。

9、A disciple of Confucius remarked, “By cultivating respect for the dead, and carrying the memory back to the distant past, the moral feeling of the people will waken and grow in depth.”

 

 

【第十章】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。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。

10、 A man once asked a disciple of Confucius, saying, “How was it that whenever the Master came into a country he was always informed of the actual state and policy of its government? Did he seek for the information or was it given to him?

 

“ The Master, “ replied the disciple, “ was gracious, simple, earnest, modest and courteous; therefore he could obtain what information he wanted. The Master’s way of obtaining information ---well, it was different from other people’s ways.”

 

 

 

【十一章】子曰、父在、觀其志、父沒、觀其行、三年無改於父之道、可謂孝矣。

11、Confucius remarked,” When a man’s father is living the son should have regard to what his father would have him do; when the father is dead, to what his father has done. A son who for three years after his father’s death does not in his own life change his father’s principles, may be said to be a good son.”

 

 

【十二章】有子曰、禮之用、和為貴、先王之道、斯為美；小大由之。有所不行、知和而和、不以禮節之、亦不可行也。

12、A disciple of Confucius remarked,” In the practice of art, what is valuable is natural spontaneity. According to the rules of art held by the ancient kings it was this quality in a work of art which constituted its excellence; in great as well as in small things they were guided by this principle.

 

 

【十三章】有子曰、信近於義、言可復也、恭近於禮、遠恥辱也、因不失其親、亦可宗也。

“ But in being natural there is something not permitted. To know that it is necessary to be natural without restraining the impulse to be natural by the strict principle of art, --that is something not permitted.”

 

13、A disciple of Confucius remarked, “ if you make promises within the bounds of what is right, you will be able to keep your word. If you confine earnestness within the bounds of judgment and good taste, you will keep out of discomfiture and insult. If you make friends of those with whom you ought to, you will be able to depend upon them.”

 

 

 

【十四章】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、可謂好學也已。

14、 Confucius remarked,“A wise and good man, in matters of food, should never seek to indulge his appetite; in lodging, he should not be too solicitous of comfort. He should be diligent in business and careful in speech. He should seek for the company of men of virtue and learning, in order to profit by their lessons and example. In this way he may become a man of real culture.”

 

 

【十五章】子貢曰貧、而無諂、富而無驕、何如。子曰、可也、未若貧而樂、富而好禮者也。子貢曰、詩云、如切如磋、如琢如磨、其斯之謂與。子曰、賜也、始可與言詩已矣、告諸往而知來者。

15、A disciple of Confucius said to him,” to be poor and yet not to be servile; to be rich and yet not to be proud, what do you say to that?”

 

“It is good.” Replied counfucius, “but better still it is to be poor and yet contented; to be rich and yet know how to be courteous.”

 

“ I understand,” answered the disciple;” we must cut, we must file, must chisel and must grind.’

“ That is what you mean, is it not?”

 

”My friend,” replied Confucius, “now I can begin to speak of poetry to you. I see you understand how to apply the moral.”

 

 

【十六章】子曰、不患人之不己知、患不知人也。

16、Confucius remarked,” one should not be concerned not to be understood of men; one should be concerned not to understand men.”

 

论语(英译本) http://gj.zdic.net/archive.php?aid=2744

 

 

 

 1  《论语》英译  Translation of Confucius’ The Analects  【译论专题】《论语》的重要地位及其英译本 【论语原文选段之一】 学而时习之 【论语原文选段之二】 三省吾身 【论语原文选段之三】 和为贵 【论语原文选段之四】 三十而立 【论语原文选段之五】 身正令行  【论语原文选段之六】 三人行必有我师 【论语原文选段之七】 己所不欲 【论语原文选段之八】 富贵、贫贱 【论语原文选段之九】 刚、毅、木、讷 【论语原文选段之十】 唯仁者能好人 【论语原文选段之十一】 杀身成仁 【论语原文选段之十二】 仁者乐山 【论语原文选段之十三】 礼之本 【论语原文选段之十四】 以礼让为国 【论语原文选段之十五】 宽、敬、哀 【论语原文选段之十六】 君子博学于文 【论语原文选段之十七】 入则孝，出则弟 【论语原文选段之十八】 父母在，不远游 【论语原文选段之十九】 四种忧虑  【论语原文选段之二十】 有益、有损之乐 【论语原文选段之二十一】 见贤思齐 【论语原文选段之二十二】 不患无位  【论语原文选段之二十三】 人无远虑，必有近忧 【论语原文选段之二十四】 自责与责人 【论语原文选段之二十五】 有过应改 【论语原文选段之二十六】 松柏后凋 【论语原文选段之二十七】 君子重义 【论语原文选段之二十八】 君子周而不比 【论语原文选段之二十九】 君子和而不同 【论语原文选段之三十】 君子坦荡荡 【论语原文选段之三十一】 欲速则不达 【论语原文选段之三十二】 有教无类  【论语原文选段之三十三】 性相近，习相远 【论语原文选段之三十四】 学与思 【论语原文选段之三十五】 温故知新 【论语原文选段之三十六】 匹夫不可夺志 【论语原文选段之三十七】 知与不知  【论语原文选段之三十八】 讷于言，敏于行 【论语原文选段之三十九】 言与行

【论语原文选段之四十】 人与言  【论语原文选段之四十一】 学而不厌，诲人不倦 【论语原文选段之四十二】 见义不为，无勇也  

 

【译论专题】 

《论语》的重要地位及其英译本 

《论语》是中国传统文化宝库中一颗最绚丽夺目的明珠。早在距今两千四百多年前的春秋末年和战国初期，这颗明珠即已熠熠发光。《论语》是一部记载孔子及其弟子言论的著作，后来成为儒家的最高经典，也是中国历史上最具权威性的文献典籍。《论语》篇幅不大，仅一万二千字，二十篇，但内容博大精深，且又言简意赅，对中国古代思想和文化产生了巨大的影响。它所包含的思想，久久以来，潜移默化，已经渗透到中国人的血液之中。任何中国人，不论是汉民族，还是少数民族，不论是本土华人，还是移居海外的侨胞，都自觉或不自觉地受着它的影响。自宋朝起，就有“半部《论语》治天下”之说。早在17世纪，《论语》便开始向欧洲传播，1687年巴黎已出现《论语》的拉丁文本。在亚洲的儒家文化圈内，《论语》的某些内容成了经济活动的道德规范。因此 《论语》已被译成各种文字。  翻译古代经典著作，最大的问题是对原文的理解。孔子时代的古汉语，距现在久远，况且在这两千多年的时间里，曾出现过不同本子的《论语》，注解在一些地方也存在歧见，这就增加了理解的难度。译者在翻译时必须在可能的解释中作出选择，译文力求忠实于原文，并设法保持原文简练的风格。西方许多汉学家都翻译过《四书》或《论语》。在早期众多英译本中，影响比较大的有英国汉学家詹姆斯·莱格（James Legge）的译本，他本人起的中国名字叫理雅各（1814—1897），他把中国的《四书》、《五经》译成英文，名为The Chinese Classics, 分28卷，于1861年至1886年间出版，我国湖南出版社也于1992年出版了理雅各的《汉英四书》（本章评析中简称理译）。 较新的译本有The Analects of Confucius, 由英国汉学家亚瑟 · 威利（Arthur Waley）翻译，1992年在纽约出版，我国外语教学与研究出版社也于1998年出版了威利的《论语》（简称威译）。还有托马斯·柯立瑞(Thomas Cleary)于1992年在旧金山出版的Essential Confucius。美国在1951年还出版了著名诗人埃兹拉·庞德（1885—1972）翻译的《论语》(Confucian Analects)。  在国内，早在一百多年前辜鸿铭先生就把《论语》翻译成英文。目前英译本较多，有研究型的，有普及型的，还有语录型的。本文所列举的翻译评析范例出自于以下版本：1.王福林的《论语详注及英译》，世界图书出版公司1997年版（简称王译）；

2. 赖波、夏玉和翻译的《论语》，华语教学出版社1994年版（简称赖译）；3. 潘富恩、温少霞的《论语今译》，齐鲁书社1993年版（简称潘译）；4. 丁往道编译的《孔子语录一百则》，中国对外翻译出版公司1999年版（简称丁译）。国外英译本以理雅各和威利翻译的《论语》为翻译范例。  关于对《论语》的现代汉语注释，国内外译者大多参考宋代朱熹的《四书章句集注》。理雅各1843年起在香港任英华书院院长期间，受中国著名学者王韬的影响较大。威利在翻译中想尽力摆脱朱熹的影响，认为朱熹不是一个真正的学者，仅是一个福音派传教士，他只是用程朱理学来解释孔子，因此，有些强加于人。威利在《论语》英译本的前言中说，他要译出自己的版本，意在让欧洲读者了解《论语》作者们的初衷。因此，我们可以这样说，理雅各和威利两位西方汉学家的译本是带有原创性的译本，富有新意。但并不是说，他们对孔子思想的理解就很到家。由于中西文化的差异，西方译者在理解和表达方面和中国学者之间还有不少差距。中国译者王福林除参考朱熹的集注外，还参阅了钱穆的《论语新解》；赖波以华语教学出版社蔡希勤先生的中文译注为依据；潘富恩等以杨伯峻的《论语译注》（中华书局1980年版）为基础，又让吴树平先生重新修订中文注释本，同时兼採理雅各、威利和

 3  Leonard A. Lyall 等国外学者的研究成果。丁往道则以杨伯峻先生的《论语译注》（1980年版）为根据进行翻译。不同版本的翻译目的各不相同，其读者对象也各有所异，因此，都具有一定的特色和长处。本章选了《论语》的一些段落，附以六种不同版本的译文，并列表比较六种译本对关键词的不同处理，以便让读者在对比分析中学习他们的经验，摸索典籍翻译的某些规律。  参考文献：  [1] 王福林.论语详注及英译.上海:世界图书出版公司，1997  [2] 孔子著，Arthur Waley译. The Analects  论语. 北京：外语教学与研究出版社，1998  [3] 杨伯峻，吴树平今译，潘富恩，温少霞英译. THE ANALECTS OF CONFUCIUS 论语今译. 济南：齐鲁 书社，2004  [4] 蔡希勤中文译注，赖波，夏玉和英译. Analects of Confucius 论语. 北京：华语教学出版社，2003 [5] 丁往道编译. 孔子语录一百则. 北京：中国对外翻译出版公司，1999 [6] 郭著章，李庆生. 英汉互译实用教程. 武汉：武汉大学出版社，2003 [7] 崔永禄. 文学翻译佳作对比赏析. 天津：南开大学出版社，2003  

 

 【论语原文选段之一】  子曰1：“学而时习之2，不亦说乎3？有朋自远方来4，不亦乐乎5？人不知而不愠6 ，不 亦君子乎7 ？” 

【概述】 这是《论语》“学而篇第一”中的首篇。要译好古籍经典，关键的问题是吃透对原文的理解。文言文中既有实词，又有虚词，还有令人费解的文言句式。翻译工作者的任务是，在正确理解解释原文的基础上，首先要把原文译成浅显的现代汉语，然后再译成英文。此段中的关键词是虚词“而”，实词“时”、“习”、“之”、“说”、“乐”、“人”、“不知”、“不愠”、“君子”等，还有古汉语句式“不亦„„乎”。把握了对这些词的理解就抓住了全段的精髓。  本段今译：孔子说：“学了知识并且经常复习，不也是令人愉快的事吗？有志同道合的人从远方来，不也是值得高兴的事吗？别人不了解自己，但自己不恼怒，这不也是君子的风度吗？” 

 

【翻译要点评析】 1.“子曰”，“子”是古代人对男子的尊称，常写在姓的后面。这里称孔子为“子”而讳其名，是孔子的学生对孔子的尊称。直呼孔子为Confucius是符合西方传统的，西方对作者一般直呼其名，而不加表示职称、身份等的词语。王译、赖译、丁译用Confucius 显然是为了点明“子”指的是谁。而威译、潘译为了传达中文的含义，用了 The Master 一词，表示“先师”之意，这就尽可能地保留了原文中的人际关系和文化特征，这样做虽然会使西方读者感到不习惯，但有利于他们了解原文的的内容、风格及原作者的意图。  2.“学而时习之”，“学”：学习。此段中两个“而”都是连词，第一个“而”表递进关系，相当于“并且”and, 第二个“而”表转折关系，相当于“但是”。“时”：经常constantly; at due times; from time to time。“习”：复习，练习review and practise; repeat。“之”是代词，指学过的知识what one has already learned。  3. “不亦说乎？”“不亦„„乎?”是古汉语中一种常用句式，表示委婉的反问语气，相当于“不也是„„的吗？”“说”（yue），同“悦”，意即“高兴、快乐”。此句译成Isn’t it a pleasure for one to do …?或Is it not pleasant to do…?  4. “有朋自远方来”，“有朋”：旧注曰：“同门曰朋。”这里“朋”当指“弟子”解，王福林解作“志同道合的人”。多数译者译作friends, 王译为like-minded people, 比friends 有更深一层的意义，比较贴近原文。“自远方来”有不同的译法：coming from distant quarters;

 

4         come to one from afar; coming from faraway places。  5. “不亦乐乎？”“乐”：快乐delightful; pleasure; a delight; a joy。 6. “人不知而不愠”，“人”：别人others; men。“人不知”中“知”字无宾语，解作“别人不了解自己”，“不欣赏自己”，译法有 don’t know; take no note of; one’s merits are unrecognized by;  fail to appreciate; is not properly understood。“愠”（yun）：恼怒feel displeased; discomposure; take offence; feel no discontent。  7. “不亦君子乎？”君子：道德高尚，有修养的人。译法有：a man of complete virtue; a gentleman; a superior person (man)等。a man of complete virtue 译出了“君子”一词的内涵。  

 

【六种不同的译文】  1. 理译：The Master said: “Is it not pleasant to learn with a constant perseverance and application? Is it not delightful to have friends coming from distant quarters? Is it not a man of complete virtue, who feels no discomposure though men may take no note of him?”  2. 威译：The Master said, To learn and at due 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 others, is that not after all what is expected of a gentleman?  3. 王译：Confucius said: “Isn’t it a pleasure for one to learn and then constantly review and practise what he has already learned? Isn’t it a pleasure for one to have like-minded people coming from faraway places? If others don’t know him, he doesn’t feel displeased. Isn’t it a superior person’s bearing?”   4. 赖译： Confucius said, “Is it not a pleasure after all to practice in due time what one has learnt? Is it not a delight after all to have friends come from afar？Is it not a gentleman after all who will not take offence when others fail to appreciate him?”  5. 潘译：The Master said, “Is it not pleasant to learn and to review constantly what one has learned? Is it not delightful to have friends coming afar? Is he not a superior man, who feels no discontent though others do not know him?”  6. 丁译：Confucius said, “Is it not a pleasure to learn and practise from time to time what is learned? Is it not a joy to see a friend who has come from a faraway place? Is it not gentlemanly to have no resentment when one is not properly understood?”

 

【六种译本对关键词语译法之比较】     译本 原文  理 译 威 译 王 译  赖 译   潘 译 丁 译  “子” The Master The Master Confucius Confucius  The  Master  Confucius   “时习” with a constant  perseverance and  application to repeat constantly  review and practise  to practise in due time to review constantly to practise from time to time  “不亦  说乎” Is it not pleasant  Is that not after all a pleasure  Isn’t it a pleasure Is it not a pleasure Is it not pleasant Is it not a  pleasure “自远  方来” coming from distant  come to one from afar coming from come from afar coming afar  has come  from a

  5

quarters  faraway places  faraway place “乐”  delightful  delightful   a pleasure  a delight   delightful  a joy   “不知” take no note of  one’s merits are unrecognized  don’t  know fail to appreciate do not know is not properly  understood   “不愠” feel no discomposure to remain unsoured   doesn’t feel displeased will not take offence feel no discontent have no  resentment  “君子” a man of complete  virtue  a gentleman  a superior person’s bearing  a gentleman a superior man be gentlemanly 

 

 【论语原文选段之二】  曾子1曰：“吾日三省吾身2：为人谋而不忠乎3？与朋友交而不信乎4？传不习乎5？”

【概述】 这是《论语》“学而篇第一”中的第四篇。本篇中的关键词是“三省”、“谋”、“忠”、“信”、“传”、“习”。这些都是实词。文言虚词主要有“而”和“乎”，在选段之一的评析中已提到过。历来中外译者争议比较大的，是对“三省”二字的理解，有人认为是“三次”；有人认为是“三个方面”；还有人认为是“再三”、“多次”，笔者认为“再三”比较确切。  本段今译：曾子说：“我每天都再三反身自己：为别人出主意有不真心的情况吗？与朋友交往有不讲信用的情况吗？老师传授的知识复习和练习了吗？” 

 

【翻译要点评析】

 1. “曾子”：是孔子的学生，姓曾，名参。中国学者一般都译成Zeng Zi, 外国学者译为The philosopher Tsang或Master Tseng, 说明其身份。 

2. “吾日三省吾身”，“吾”：我。“日”：每天。“三”：再三，古汉语中，“三”和“九”常表示虚数，意即“多次”。丁往道理解为“三次”three times; 理雅各和威利理解为“三个方面”three points; 而王福林、赖波、潘富恩三人则理解为“再三”，“多次”several times; once and again。笔者认为，后三位中国译者的理解比较确切。“省”（xing）：检查；反省examine。“吾身”：我自己myself。 

3. “为人谋而不忠乎？”，“为人”：替别人for others。“谋”：出谋策划give counsels to others，有人译为transact business; act on behalf of; help; work; do things等，在对“谋”字的理解程度上深浅不等。“而”：本段的两个“而”都是连词。“忠”：忠心，faithful; loyal; conscientious均可。“乎“：此段忠的三个“乎”都是语气词，表示疑问语气，相当于“吗”。 

4. “与朋友交而不信乎？”，“交”：交往intercourse with; get along with; in contacts with。“不信”：不守信用not sincere; not true to; insincere; not honest。 

5. “传不习乎？”，“传”：老师传授的知识instruction of my teacher; what my teacher taught me。“习”：复习，练习review and practise。   

 

【六种不同的译文】  1. 理译：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 practised the instruction of my teacher.”

 

 

【概述】 这是《论语》“学而篇第一”中的第十二篇。讲礼仪与和谐的关系。“和为贵”是中华民族数千年以来处理国与国之间、人与人之间关系的一条非常宝贵的行为准则。中华民族是礼仪之邦，“礼”的最早倡导者就是孔子。礼的初义是求神赐福的祭祀活动，随着社会的发展，祭祀规模越来越大，祭祀方式越来越复杂，这种典礼成了古代氏族生活习俗的规范。再后来，礼便成了社会道德规范和行为准则。“礼”规定了上下、尊卑、亲疏、长幼的等级秩序。“礼”体现了群体意志，“按礼行事”就是遵守社会道德的规范，就是“仁”的表现。此篇中，翻译的难点是如何理解四个“之”，两个“为”，以及 “礼”、“和”、“贵”、“斯”、“美”、“有所不行”等关键词。本段今译:有子说：“礼的实行，以达到人们和谐相处为可贵。过去圣王治国之道的好处就在这里，无论大事小事都以和谐为准。但是也有行不通的地方，只知道要和谐，而一味地追求和谐，不用礼来节制，也是行不通的。”

 

 【翻译要点评析】 1.“有子”：姓有名若，字子有，人尊称为有子，是孔子的得意门生。中国译者都译为Youzi或You Zi,而外国译者都译出有子的身份The Philosopher You 或Master Yu。  2. “礼之用”，礼：指社会道德规范和行为准则，对人际关系的各个方面都起到了规范调节作用。可译为the proprieties; the rites; the ritual; rules of propriety。“之”：本段中有四个“之”，第一、二个 “之”是虚词——结构助词，相当于“的”，第三、四个“之”是实词，指“和”harmony。“用”：运用，实施, practise the usages of; conduct; apply 均可。“礼之用”可译为in practising the rules of propriety。  3. “和为贵”，“和”：和谐，亦即“和谐的人际关系”。中外大部分译者都译成harmony, 只有理雅各译为appropriateness, 在理解上有点偏离原意。“为”：此段中有两个“为”，都是动词，意即“是”。“贵”：可贵之处；值得称颂的，be prized, 可用强调句型译“和为贵”It is harmony that is prized。  4. “先王之道”，“先王”：古代帝王，指尧、舜、禹、汤、文王、武王等圣贤君主the former sage-kings（sage”, 圣贤的），有人译作the ancient kings, 不如前者确切。“道”：《论语》中“道”有多种意思，这里是指“治国之道”ways to rule one’s country或handing state affairs。  5. “斯为美”，斯：是代词，相当于“这”，指“和为贵”。“美”：好，有人根据字面意思译为beautiful; beauty等，不如excellent; precious; excellent quality好。  6. “小大由之”，“小大”：大事小事，things small and great; important or unimportant things; great or trivial均可。“由”：依从；根据follow; according to。“之”：这个原则this principle。  7. “有所不行”，“所不行”是名词性词组，作“有”的宾语。“有所不行”意即“有行不通的地方”and yet it is not always successful; does not work。  8. “知和而和”，“知和”：只知道要和谐for the sake of harmony。“而”是连词，表结果，相当于“因而”。可译为If harmony is sought for its own sake。  9. “不亦礼节之”，“以”：介词，相当于“用”。“节”：调节，节制regulate; modulate。全句译为without regulating it by proprieties。  10. “亦不可行也”，“亦”：副词，相当于“也”，“不可行”：行不通it won’t do; does not work。“也”：语气词，表示终结的语气，可不译出。

 

 【六种不同的译文】 1. 理译：The philosopher You said, “In practisng the rules of propriety, appropriateness 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 appropriateness should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.”

  8  2. 威译：Master Yu said, In the usages of ritual it is harmony that is prized; the Way of the Former Kings from this got its beauty. Both small matters and great depend upon it. If things go amiss, he who knows the harmony will be able to attune them. But if harmony itself is not modulated by ritual, things will still go amiss.

 

 3. 王译：Youzi said, “The thing to be prized in applying the proprieties is to achieve the harmony among people. Among the ways the ancient kings adopted to rule their countries, this is excellent. They followed this principle in matters small or great. And yet it is not always successful. For instance, it won’t do to achieve the harmony only for the sake of harmony without regulating it by proprieties.” 

 

4. 赖译：You Zi said, “In conducting the rites, seeking harmony is the most valuable principle. It was cherished by the ancient sage kings in handling state affairs. Great or trivial, they did everything according to this principle. If harmony is sought for its own sake without regulating it by the rites, however, the principle will not work.”

 

 5．潘译：You Zi said, “In practising  the rules of propriety, it is harmony that is prized. This is what is so precious in the ways of the ancient kings. They followed this principle in things small and great. Yet it is not to be observed in all cases. To know how such harmony should be prized, yet manifest it without regulating it by the rules of propriety, is something which should not be done.”

 

 6. 丁译：Youzi said, “The most valuable use of the rites is to achieve harmony. In harmony lies the most beautiful of the ways of the former sage-kings. Whether they dealt with important or unimportant things, they started from harmony. But there may be places where this principle does not work: pursuing harmony because one knows of it without regulating it with the rites is not feasible.”

 

  【六种译本对关键词语译法之比较】

     译本 原文 理译 威译 王译 赖译 潘译 丁译  “礼之用” 

Practise rule of propriety  In the usage of ritual Apply the proprieties Conduct the rites Practise rules of propriety Use of the  rites “和”  Appropriate- ness  harmony  To  achieve the harmony Seeking  harmony  harmony  To  achieve harmony “先王”  Ancient kings  Former Kings  Ancient kings  Ancient sage kings Ancient kings   Former sage-kings “美”  Excellent quality  Got its beauty   excellent  The most valuable  precious  The  most  beautiful  “小大”  Things small and great  Both  small matters and great Matters  small or great  Great or trivial   Things small and great Important or  unimportant things “知和”  Knowing  appropriateness  Know  the harmony  For the sake of harmony   For its own sake  Know  harmony  Because One knows of it   

 

【论语原文选段之四】  子曰：“吾十有五而志于学1，三十而立2，四十而不惑3，五十而知天命4，六十而耳顺5，七十而从心所欲6，不逾矩7。”

 【概述】

这是《论语》“为政篇第二”中的第四篇。本篇概括了孔子一生不断追求“仁”所达到的各种境界。中外思想家能象孔子这样简明扼要地总结毕生历程者，似甚罕见。后人常用此指人生的各个阶段。本篇翻译的难点是如何正确理解“而立”、“不惑”、“知天命”、“耳顺”、“从心所欲，不逾矩”等关键词。一百多年前辜鸿铭先生把“天命”译作the truth in religion (宗教的真谛)，这种译法的实际效果等于把孔子当作宗教师祖向国外介绍，似乎不符合原意。本段今译：孔子说：“我十五岁立志学习；三十岁立身处世站稳了脚跟；四十岁时明白各种事理而不迷惑；五十岁时懂得天命；六十岁时对别人的话能辨别是非曲直；七十岁时能随心所欲而不越出规矩。” 

 

【翻译要点评析】  1.“吾十有五而志于学”，“有”是连词，加在整数和零数之间。可不译出，“十有五”意即十五岁。“而”：此段中的六个“而”都是连词，表示时间at。“志”：立志。“于”：是介词，相当于“在„„方面”。“志于学”set my mind on learning; made up my mind to study。  2. “三十而立”，对于“立”，有两种理解，王福林认为孔子的本意是“立于礼”，即“一切按礼办事”故译成acted on the proprieties。而其他中外译者都理解为“在社会上立身出世站稳了脚跟”，故有译文stood firm; planted my feet firm upon the ground; have been well established等。在当代中国人心目中对“而立之年”的理解都与后者相同。  3. “四十而不惑”，“不惑”：明白各种事理而不迷惑was no longer perplexed; have understood many things and have no longer been confused; had no doubts。王福林先生则从孔子的“仁礼观”出发，认为“不惑”就是“不惑于仁”，亦即能辨明仁与不仁could make clear distinction between benevolence (仁慈，善行) and non-benevolence (不仁)。  4. “五十而知天命”，王福林认为“天命”是客观必然性，是指道德修养中的一种很高的境界，把“知天命”译为I came to know the existence of the heavenly principles。赖波认为，“知天命”就是“知道上天赋予自己的使命I have known my heaven-sent duty。其他的译者则把“天命”译作the decree of Heaven; the will of Heaven等。  5. “六十而而顺”，“而顺”：对别人的话能辨别是非曲直have been able to distinguish right and wrong on other people’s words。王福林则译为the heavenly principles were not offensive to my ears。  6. “七十而从心所欲”，“从”：跟从，依从。“所欲”：是“所字短语”，意即“想要的事物”。“从心所欲”意即“心里怎么想就怎么做could do whatever I wished; could follow what my heart desired。  7. “不逾矩”，“逾”：逾越go beyond; overstep。“矩”：规矩norms; rules; what was right。王福林解释为“天命的范围”the heavenly principles。美国诗人庞德则把“矩”译成T-square（丁字尺），很形象，但不符合实际，因为孔子时代还没有发明丁字尺。

 

 

子曰：“弟子入则孝，出则弟，谨而信，泛爱众，而亲仁。行有余力，则以学文。”

【今译】  孔子说： “年轻人在家应孝顺父母，出门应尊敬兄长，言行应谨慎，可以信赖，广泛地爱护大众，并亲近有仁德的人。这些做到之后还有余力，就应当去学习文献。”

【参考译文】  Confucius said， “Young people should be filial to their parents at home and respectful to their brothers when they are with them. They should be serious and trustworthy, love the populace extensively and be close to those who are humane. When all this is done and there is time for other things, they should use it for the study of the classics.” 

 

  【原文选段之十八】 父母在，不远游  子曰：“父母在，不远游，游必有方。”

【今译】  孔子说： “父母在世时，不到远处去。如必须出门，应该有一定的方向。”

【参考译文】  Confucius said， “While one’s parents are alive, one should not travel to distant places. If it is necessary to travel, there should be a definite direction.”  

 

 【原文选段之十九】 四种忧虑  子曰：“德之不修，学之不讲。闻义不能徒，不善不能改，是吾忧也。”

【今译】  孔子说： “品德不修养，学问不讲习，知道义而不能跟从，知道有缺点而不能改正。这些都是我的忧虑。”

【参考译文】  Confucius said，“Neglect of moral cultivation, neglect of learning and practicing what has been learned, failure to follow what is right, and failure to correct what is wrong—these are my worries.”   

 

【原文选段之二十】 有益、有损之乐  子曰：“益有三乐，损有三乐。乐节礼乐，乐道人之善，乐多贤友，益矣。乐骄乐，乐佚游，乐宴乐，损矣。”

【今译】  孔子说：“三种快乐有益，三种快乐有害。以得到礼乐的节制为快乐，以称道别人的长处为快乐，以交了不少贤明的朋友为快乐，是有益的。以骄纵为快乐，以游荡无度为快乐，以沉溺饮食为快乐，是有害的。”

 【参考译文】  Confucius said，“Three kinds of pleasure are beneficial, and three kinds pleasure are harmful. The pleasure of being regulated by the rites and music, the pleasure of praising other men’s goodness, and the pleasure of having many virtuous friends are beneficial. The pleasure of being conceited, the pleasure of unrestrained wanderings, and the pleasure of indulging in eating and drinking are harmful.”   

 

【原文选段之二十一】 见贤思齐  子曰：“见贤思齐焉，见不贤而内自省也。”

【今译】  孔子说：“看见贤人，应该想向他看齐；看见不贤的人，应该自己反省。”

【参考译文】  Confucius said，“When one sees a virtuous man, one should think of exerting oneself to be like him; when one sees someone who is not virtuous, one should examine onself.”  

 

 

 【原文选段之二十二】 不患无位  子曰：“不患无位，患所以立。不患莫己知，求为可知也。”

【今译】  孔子说：“不要忧虑没有职位，应该忧虑有没有任职的德和才。不要怕没有人知道自己，而是要取得可以使别人知道自己的德和才。”

 【参考译文】  Confucius said，“One should worry not about having no official position, but about having no proper qualifications. One should not seek to be known to others, but seek to acquire the qualities worthy of being known.”   

 

【原文选段之二十三】 人无远虑，必有近忧  子曰：“人无远虑，必有近忧。”

 【今译】  孔子说：“人没有长远的考虑，就一定会有眼前的忧虑。”

 【参考译文】  Confucius said，“He who does not think of the future is certain to have immediate worries.”  

 

【原文选段之二十四】 自责与责人  子曰：“躬自厚而薄责于人，责远怨矣。”

【今译】  孔子说：“多责备自己，少怪罪别人，就可以远离怨恨了。”

【参考译文】  Confucius said，“One can keep hatred and grievance away by putting more blame on oneself and less on others for any fault.”   

 

【原文选段之二十五】 有过应改  子曰：“过而不改，是谓过矣。”

【今译】  孔子说：“有了过错而不改正，那就是真正的过错了。”

【参考译文】  Confucius said，“A fault that is not amended is a real fault.”  

 

【原文选段之二十六】 松柏后凋  子曰：“岁寒，然后知松柏之后凋也。”

【今译】  孔子说：“在寒冷的冬季人们才知道松树是最后落叶的。”

【参考译文】  Confucius said，“Only in cold winter does one know that the pine and the cypress are the last

18       to shed their leaves.”   

 

【原文选段之二十七】 君子重义  子曰：“君子喻于义，小人喻于利。” 【今译】  孔子说：“君子懂得义，小人只懂得利。” 【参考译文】  Confucius said，“The gentleman knows what is right; the mean person keeps his mind only on gains.”   

 

【原文选段之二十八】 君子周而不比  子曰：“君子周而不比，小人比而不周。”

【今译】  孔子说：“君子与人团结而不与人勾结，小人比而不周。”

【参考译文】  Confucius said，“The gentleman unites and does not plot with others; the mean man plots and does not unite with others.”   

 

【原文选段之二十九】 君子和而不同  子曰：“君子和而不同，小人同而不和。”

【今译】  孔子说：“君子求和谐而不求同一，小人同而不和。”

【参考译文】  Confucius said，“The gentleman aims at harmony, and not at uniformity. The mean man aims at uniformity, and not at harmony.”    

 

【原文选段之三十】 君子坦荡荡  子曰：“君子坦荡荡，小人长戚戚。”

【今译】  孔子说：“君子心胸开阔，和悦坦然；小人总是局促不安，忧心忡忡。”

【参考译文】  Confucius said，“The gentleman is open and at ease; the mean man is full of worries and anxieties.”   

 

【原文选段之三十一】 欲速则不达  子曰：“无欲速，无见小利。欲速则不达，见小利则大事不成。”

【今译】  孔子说：“不要求快，不要图小利。求快反而不能达到目的；图小利就办不成大事。”

【参考译文】  Confucius said，“Do not want to do things quickly, and do not seek petty gains. You cannot reach your goal if you want to be quick, and you cannot accomplish great things if you seek petty gains.”   

 

【原文选段之三十二】 有教无类

子曰：“有教无类。”

【今译】  孔子说：“人人都该受教育，不应该有区别。”

【参考译文】  Confucius said，“There should be education for everyone without distinction.”  

 

【原文选段之三十三】 性相近，习相远  子曰：“性相近也，习相远也。”

【今译】  孔子说：“人的天性是相近的，但学习和实践的不同使人有明显的差别。”

【参考译文】  Confucius said，“By nature men are similar to one another, but learning and practice make them different.”  

 

 【原文选段之三十四】 学与思  子曰：“学而不思则罔，思而不学则殆。”

【今译】  孔子说：“只学习，不思考，就会感到迷惘；只思考，不学习，就会有危险。”

 【参考译文】  Confucius said，“He who learns without thinking will be bewildered; he who thinks without learning will be in danger.”   

 

【原文选段之三十五】 温故知新  子曰：“温故而知新，可以为师矣。”

【今译】  孔子说：“能够在温习旧知识时得到新的认识和见解，就可以做老师了。”

【参考译文】  Confucius said，“He can be a teacher who finds what is new in reviewing what is old.” 

 

 【原文选段之三十六】 匹夫不可夺志  子曰：“三军可夺帅也，匹夫不可夺志。”

【今译】  孔子说：“军队可以丧失主帅，一个人可丧失志气。”

【参考译文】  Confucius said，“Any army may be deprived of its commanding officer, yet a man cannot be deprived of his will.”   

 

【原文选段之三十七】 知与不知  子曰：“由，诲女知之乎？知之为知之，不知为不知，是知也。”

【今译】  孔子说：“由，教给你什么是知吧。知道就是知道，不知道就是不知道。这就是知的意思。” 

【参考译文】  Confucius said，“You, shall I teach you what it is to know? You know something if you know

 20  it, and you do not know something if you do not. That is what to know means.”   

 

【原文选段之三十八】 讷于言，敏于行  子曰：“君子讷于言而敏于行。”

【今译】  孔子说：“君子想说话迟钝些，而行动敏捷些。”

【参考译文】  Confucius said，“The gentleman wishes to be slow in speech but quick in action.”  

 

【原文选段之三十九】 言与行 子曰：“君子耻其言而过其行。”

【今译】 孔子说：“君子认为说得多做的少是可耻的。”

【参考译文】  Confucius said，“The gentleman considers it a shame to talk more than he does.”  

 

【原文选段之四十】 人与言 子曰：“君子不以言举人，不以人废言。”

【今译】 孔子说：“君子不因为一个人话说得好九就推荐他，也不因为一个人有缺点而不理会他说得话。” 

【参考译文】 Confucius said，“The gentleman does not recommend a man because of what he says, nor does he ignore what a man says because of his personality.”   

 

【原文选段之四十一】 学而不厌，诲人不倦 子曰：“默而识之，学而不厌，诲人不倦，何有于我哉？”

【今译】 孔子说：“默记在心里，学习从不厌烦，教导别人不感到疲倦，对我有什么难处呢？”

【参考译文】 Confucius said，“To commit knowledge to memory quietly, to study tirelessly, and to enlighten others indefatigably — these are not difficult for me.”  

 

【原文选段之四十二】 见义不为，无勇也  子曰：“见义不为，无勇也。”

【今译】 孔子说：“见到合乎正义的事而不敢挺身去做，是怯懦的表现。”

【参考译文】  Confucius said，“It is cowardice not to dare to defend righteousness when it is endangered.”