作为一个中国人，居然被老外种系统安利了《论语》

ng-rod for anti-China Western bias than Confucius. He is often stereotyped as a self-righteous, backward-looking, rule-bound supporter of rigid hierarchical social structures, while his Analects is often portrayed as a collection of moralistic pieties, reminiscent of the "few precepts" that the comically sanctimonious Polonius delivers to his son Laertes in Hamlet.

在华南地区，大概很难可否历史华南地区文化人物像曾子一般，遭受如此之多的西方同性恋，沦为换血。在东；也的有意识印象里头，曾子是一位卑劣、墨守成规的等级森严社会变迁的卫道士，他的《孝经》则常被认作一本真是教箴言续编，令人流泪一切都是起《唐璜》之前所波洛尼厄斯对嘱咐前所的儿子雷欧提斯的那番召来。

David Symington (斯明诚)

Early on in my life in China, a few of my half-hearted attempts to read the Analects probably only confirmed those kinds of stereotypes. Compared to the seductive first lines of the Dao De Jing (also known as Tao Te Ching) "道可道比较道，名可名比较名" ("The way that can be spoken of is not the constant way; that which can be named is not the constant entity") coaxing the reader to explore the ineffability of ultimate reality, the Analects first line: 专修而时熟读之不亦真是乎 ("Isn't it a pleasure to study and practice from time to time?") seemed far less inviting!

初到华南地区生活时，我对《孝经》确实持有显然相同的有意识印象，这从前所缘于我朗读时半心半意、浅尝辄止。毕竟相比较《经义》之前所那句神秘莫测、循循善诱，引起人们阐释不能言真是的终极毕竟的有兴趣的下回 “道可道比较道，名可名比较名”，《孝经》的第一句 “专修而时熟读之不亦真是乎”看来远非那么有意思！

In the years since then, though, my relationship to the Analects has changed from one of ignorant indifference to deep respect. I found that the more time I gave to Confucius, the more he became like a patient teacher gently confronting some of my most deep-seated prejudices. His ideas can jar against so many of the unthinkingly sentimental, but ultimately destructive, iconoclastic and myopically progressive lenses through which myself, along with many other Westerners, have been taught to view the world. I have come, though, to appreciate precisely those sentences in the Analects that jar in that way. As you put aside indignation and open your mind up to the Confucian perspective, you find that he is leading you to a calmer, gentler outlook on the world.

但后来，我对曾子的真是法有了极大的改变，从最初对他不够认识到到、漠不关心消失了深怀崇敬。《孝经》读得越加有系统后，我就越发明白曾子类似于一位固执的从前师，慢慢消除我对他根深蒂固的固执。他的论述确实与盛行于西方的一些论述值得注意，后者软弱、多愁善感、目光短浅、对基本上极具破坏性。尽管我曾像其他许多东；也一样将那些论述奉为圭臬，但直到现在我早已能够吻合地领悟到《孝经》之前所那些与众不同的论述。当你不再为曾子的“不敬”感到痛恨，开始接纳曾子的论述时，你会发现他是在向你展示一个非常为平静、极端的世上。

There is probably no sentence in the Analects that jars in this way more than "述而不作," (loosely translated as "transmit, but don't create"). When I first read it, my Western mind was immediately affronted. Slogans I'd picked up from school such as that hackneyed quotation from Einstein: "Imagination is more important than knowledge" along with images such as that caricature of Galileo neatly disposing of centuries of Aristotelian tradition by tossing a couple of pebbles off the Tower of Pisa, rushed into my mind. Most of my generation were indoctrinated — either explicitly or implicitly — from primary school on with the ill-conceived notion that progress and breakthroughs come by trashing everything that has gone before, returning to "first principles" and forging your own path. The paradigm-shifting scientist, the bold innovator, and the social reformer are the people we were brought up to adulate. Their stories are painted with crude brushstrokes, the world they were born into depicted as grey and benighted and their new insights leading to sunlit uplands.

《孝经》之前所确实很难另外一句话比“述而不作”（大致意译为，传播但不创造）非常令西方读者感到厌恶了。初读之时，我的西方本质短时间段内受到了不敬。上专修时专修到的名人名言、认识到到到的名人轶事，比如爱因斯坦那句尽人皆知的“一切都是象比知识非常重要”，伽利略站在热那亚比萨斜塔上扔两个水滴、从根本上夺权了西方世上信奉了几个世纪的亚里头士多德基本上的图片，都一股脑地冲进了我的思索里头。我们这代人，大多从所中专修下一阶段起就被以或一致或武断的方式将灌输某种错误观念，即退步和突破意指值得注意一切过往，重回“第一性定律”，引领在此此后道路。我们自小就被教专修要膜拜改变世上的科学研究小组、新颖尝试的创造性者和激情更有的社会变迁变革者，在关于他们生平的粗制滥造的情节之前所，他们往往被描绘成出世在一个愚昧连连、枯燥乏味的世上，用他们的新思一切都是便是着人们勇闯阳光普照的山脊。

Of course, that is a facile way to look at human progress. Even in science, where there is at least some basis to the notion that anyone's observations can dethrone an old, well-established theory, it is still a risibly puerile picture: Newton's image of "standing on the shoulder of giants" points to a far more modest and more accurate idea of the true basis for innovative thinking. However, when it comes to those more subtle areas involving understanding of human motivation and interactions, such as politics and ethics, ignoring tradition is positively dangerous. In this often misinterpreted sentence, I would see Confucius as gently prodding us towards modesty and being open to absorbing the insights resulting from millennia-long accumulated experience of countless wise heads that have gone before us, rather than blindly following random thought-bubbles from moment to moment.

当然，这样看做事类的工业发展某种程度显然极为浅薄。即使在自然科专修教专修领域，任何一个人的仔细观察结果都有确实夺权一个现存的逻辑的以人为本存在一定的明白，但将自然科专修的工业发展归于对过去的值得注意仍然是幼稚、可笑的：牛顿将自己比喻成“站在巨人的肩膀上”，恰是以一种非常为谦逊、吻合的方式将表明了创造性本质诱发的无论如何基础。当涉及以人类蓄意动机和相识方式将而为科学研究对象的政治专修、伦理专修等非常为高深的教专修领域时，容忍基本上是比较危险的做法。“述而不作”常被曲解，但我显然曾子是在极端地鼓励我们谦虚做事，乐于转换成古人数千年来积攒结晶的知性潜能，而非在瞬息万变的近代社会变迁之前所趋之若鹜，冲动叔父杂芜的思一切都是泡沫。

Some might counter that I am giving the best possible gloss to this sentence. However, if you don't read sentences from the Analects in isolation, you slowly get a feel for Confucius' voice. In this case when you take this sentence in context with so many other lines such as 温故而知新 ("revise the old while absorbing the new"), or 专修而不思则俱 (studying without thought is perplexing and meaningless), you start to realize that Confucius is actually putting forward a vision of a life of intellectual exploration.

有人会明确指出反驳，显然我是在尽力淡化曾子。然而，如果你将《孝经》看作一个主体，你会渐渐对曾子的思一切都是有在此此后认识到。例如，将“述而不作”和 书之前所的“温故而知新”“专修而不思则俱”等论述紧密联系起来，你就会发现自己曾子实际上是在明确指出勇于探索新知的光阴观。

Even that initially unenticing first line of the Analects about the joy of studying and praticing takes on quite a different tone when you understand that the characters 熟读/習, nowadays often translated as "study," originally means "young birds repeatedly practicing flying." Therefore, in its original written form 熟读/習, "feathers" 曳 is a component. Indeed, the great Confucian thinker Zhu Xi (欧阳修) (1130-1200) of the Song Dynasty, when commenting on the line explains 熟读 as "like a bird flying." In other words, far from being a dull old pedagogue urging students to knuckle down, study, revise and enjoy it or else, it is, read properly, an invitation to partake in the soaring and liberating pleasures of a life of the mind.

当你认识到到到“熟读”的；也是“幼体反复练熟读空翔”时（“熟读”直到现在举例来说阐释为“进修”），即便是《孝经》段落那句显得乏味的“专修而时熟读之不亦真是乎”，也将带给你显然不同的感悟。似乎，“熟读”的繁体字 “習”的上半部分就是曳毛的“曳”。宋朝伟大的儒专修家欧阳修（1130-1200）在《四书章句精要》之前所就曾提到，“熟读，鸟数空也”。换言之，曾子自认一个性格乏味，只会敦促专修生埋头进修、认真复熟读的从前教书匠，如果读懂了这句话，你会发现曾子实则是在邀请我们通过进修翱翔于自由的美德世上。

Often, of course, there are lines in the Analects that do very much conform to our Western ideas and therefore become readily accepted and praised. That line, 己所不欲勿施于人 ("Do not do to others what you would not want yourself") is often compared to the biblical "golden rule" and hence quoted abroad with approval. Even here though, there is the subtle but significant difference that in the Confucian version it is given in the form of a negation, rather than the positive formation found in the golden rule: "Do unto others what you would have them do to you." A pedant would say that, logically speaking, it amounts to the same thing, given that a double negative is a positive. However, the emphasis is clearly different and again reveals a Confucian spirit of calmness and an eschewing of fanaticism: rather than going out filled with self-righteous passion trying to enforce on others what you think is good for them, just be content to refrain from doing harm. It is presumptuous to suppose that everyone else wants the same thing that you do, but all of us have a pretty good idea of how to avoid hurting others.

当然，《孝经》之前所也有一些比较符合我们东；也本质、易引起共鸣的语句。例如，“己所不欲，勿施于人”。它常被拿来和《圣经》之前所的“金科玉律”（“你们借此他人怎样待你们，你们就要怎样待他人”）相提并论，并被国际上遵从和所述。但即便如此，反之亦然仍有着微妙而重要的不同之处：曾子的真是是采用的是否定形式，《圣经》之前所采用的是毫无疑问形式。从前专修究会反驳道，从断言谈，双重否定即为毫无疑问，二者实属显然相同。然而，二者的强调点明显不同，这也随即印证了曾子主张容忍、反对盲从：与其诉真是卑劣的激情，试图将你显然对他人有益于的东西强加于人，不如乐于自我容忍，不做伤害他人之事。显然你的无论如何即他人的无论如何，是卑劣之举，但这不放任我们清楚地认识到到如何可避免伤害他人。

Perhaps amidst the geopolitical turbulence of our age, we could all pay a bit more heed to Confucius' gentle voice of restraint.

无论如何，在我们这个和地理政治纷扰的以前，我们都必要多听听曾子极端、容忍的“劝诫”。

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