作业帮关于孔子的文章 英译汉 感谢
来源：学生作业帮 编辑：作业帮 分类：英语作业 时间：2024/05/15 03:07:43
关于孔子的文章 英译汉 感谢
Most troubling to Confucius was his perception that the political institutions of his day had completely broken down. He attributed this collapse to the fact that those who wielded power as well as those who occupied subordinate positions did so by making claim to titles for which they were not worthy. When asked by a ruler of the large state of Qi, Lu's neighbor on the Shandong peninsula, about the principles of good government, Confucius is reported to have replied: “Good government consists in the ruler being a ruler, the minister being a minister, the father being a father, and the son being a son.” (Lunyu 12.11) If I claim for myself a title and attempt to participate in the various hierarchical relationships to which I would be entitled by virtue of that title, then I should live up to the meaning of the title that I claim for myself. Confucius' analysis of the lack of connection between actualities and their names and the need to correct such circumstances is usually referred to as Confucius' theory of zhengming. Elsewhere in the Analects, Confucius says to his disciple Zilu that the first thing he would do in undertaking the administration of a state is zhengming. (Lunyu 13.3). Xunzi composed an entire essay entitled Zhengming. But for Xunzi the term referred to the proper use of language and how one should go about inventing new terms that were suitable to the age. For Confucius, zhengming does not seem to refer to the ‘rectification of names’ (this is the way the term is most often translated by scholars of the Analects), but instead to rectifying behavior of people so that it exactly corresponds to the language with which they identify and describe themselves. Confucius believed that this sort of rectification had to begin at the very top of the government, because it was at the top that the discrepancy between names and actualities had originated. If the ruler's behavior is rectified then the people beneath him will follow suit. In a conversation with Ji Kangzi (who had usurped power in Lu), Confucius advised: “If your desire is for good, the people will be good. The moral character of the ruler is the wind; the moral character of those beneath him is the grass. When the wind blows, the grass bends.” (Lunyu 12.19)
在线翻译不太通顺，希望专业一点的，谢谢
Most troubling to Confucius was his perception that the political institutions of his day had completely broken down. He attributed this collapse to the fact that those who wielded power as well as those who occupied subordinate positions did so by making claim to titles for which they were not worthy. When asked by a ruler of the large state of Qi, Lu's neighbor on the Shandong peninsula, about the principles of good government, Confucius is reported to have replied: “Good government consists in the ruler being a ruler, the minister being a minister, the father being a father, and the son being a son.” (Lunyu 12.11) If I claim for myself a title and attempt to participate in the various hierarchical relationships to which I would be entitled by virtue of that title, then I should live up to the meaning of the title that I claim for myself. Confucius' analysis of the lack of connection between actualities and their names and the need to correct such circumstances is usually referred to as Confucius' theory of zhengming. Elsewhere in the Analects, Confucius says to his disciple Zilu that the first thing he would do in undertaking the administration of a state is zhengming. (Lunyu 13.3). Xunzi composed an entire essay entitled Zhengming. But for Xunzi the term referred to the proper use of language and how one should go about inventing new terms that were suitable to the age. For Confucius, zhengming does not seem to refer to the ‘rectification of names’ (this is the way the term is most often translated by scholars of the Analects), but instead to rectifying behavior of people so that it exactly corresponds to the language with which they identify and describe themselves. Confucius believed that this sort of rectification had to begin at the very top of the government, because it was at the top that the discrepancy between names and actualities had originated. If the ruler's behavior is rectified then the people beneath him will follow suit. In a conversation with Ji Kangzi (who had usurped power in Lu), Confucius advised: “If your desire is for good, the people will be good. The moral character of the ruler is the wind; the moral character of those beneath him is the grass. When the wind blows, the grass bends.” (Lunyu 12.19)
在线翻译不太通顺，希望专业一点的，谢谢
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