求 孔子论语 英语版
孔子的简介英文版：
Confucius, the surname of Zi, the surname of Kong, the name of Qiu, the name of Zhongni, was born in Zuoyi, the late spring and Autumn Period in Lu state, and the ancestral home of Liyi, the state of song.
He was an ancient Chinese thinker, educator and founder of Confucianism. Confucius initiated the style of private lectures and advocated benevolence, righteousness, propriety, wisdom and trust.
There are three thousand disciples, including seventy-two sages. He once led some of his disciples Zhou to travel around the world for 13 years. In his later years, he revised the six classics of "poetry", "book", "Li", "music", "Yi", "spring and Autumn".
Confucius was one of the most erudite people in the society at that time. After his death, his disciples and retransmission disciples recorded the words, deeds, quotations and thoughts of Confucius and his disciples and compiled them into Analects of Confucius.
The book is regarded as a Confucian classic [1] when Confucius was alive, he was revered as the holy man of the heaven, the wooden priest of the heaven, and also as the sage of Confucius, the most holy, the most holy, the most holy,.
the most holy, the most holy, the king of literature and propaganda, and the teacher of the world. His thought has a profound influence on China and the world, and he is listed as the top ten cultural celebrities in the world.
中文释义：
孔子，子姓，孔氏，名丘，字仲尼，春秋末期鲁国陬邑人，祖籍宋国栗邑，是中国古代思想家、教育家，儒家学派创始人。
孔子开创了私人讲学之风，倡导仁义礼智信。有弟子三千，其中贤人七十二。他曾带领部分弟子周游列国十三年，晚年修订《诗》《书》《礼》《乐》《易》《春秋》六经。
孔子是当时社会上最博学者之一，去世后，其弟子及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《论语》。
该书被奉为儒家经典。孔子在世时就被尊奉为天纵之圣、天之木铎，更被后世统治者尊为孔圣人、至圣、至圣先师、大成至圣文宣王先师、万世师表。其思想对中国和世界都有深远的影响，其人被列为世界十大文化名人之首。
扩展资料：
孔子的最高政治理想是建立天下为公的大同社会。大同社会的基本特点是大道畅行，天下为公，因而能选贤与能，讲信修睦，人不独亲其亲，不独子其子，使老有所终，壮有所用，幼有所长，矜寡孤独废疾者皆有所养。
在大同的世界里，天下的人，不止以自己的家人为亲，不止以自己的父母儿女为爱，而是相互敬爱，爱天下所有的人。
使老有所终，壮有所用，孩子们都能获得温暖与关怀，孤独的人与残疾者都有所依靠，男人各自有自己的事情，女人有满意的归宿。
阴谋欺诈不兴，盗窃祸乱不起，路不拾遗，夜不闭户，人人讲信修睦，选贤举能。这是一幅理想化的传说中的尧舜时代的原始社会景象，也是孔子憧憬的最高理想社会。
参考资料来源：百度百科—孔子
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孔子与论语的英文段子
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Confucius (Kong Fu-zi, September 28, 551 - 479 BCE) was a famous Chinese thinker and social philosopher, whose teachings and philosophy have deeply influenced East Asian life and thought.
His philosophy emphasised personal and governmental morality, correctness of social relationships, justice and sincerity. These values gained prominence in China over other doctrines, such as Legalism or Daoism during the Han Dynasty. Confucius' thoughts have been developed into a system of philosophy known as Confucianism. It was introduced to Europe by the Jesuit Matteo Ricci, who was the first to Latinize the name as Confucius.
His teachings are known primarily through the Analects of Confucius, a short collection of his discussions with his disciples, which was compiled posthumously.
Confucius' Lun Yu
In the Lun yu, we can read shorts analects were the Sage lives and discuss with his disciples. This is maybe the first human scripture giving someone's detailed and realistic portrait.
Short biography: The name Confucius is the latinized form of the Chinese characters, K´ung Foo-tsze, meaning, “The master, K´ung.” The bearer of this name was born of an ancient and distinguished family in the district of Tsow, in the present province of Shen-tung, China, B. C. 551. His father was a soldier of reputation and governor of Tsow, but not a man of wealth. Confucius married at nineteen, and in his early manhood held a minor office; but within a few years he became a public teacher, and soon attracted numerous disciples. Rising in reputation, he was invited to the court of Chow, where he investigated the traditional ceremonies and maxims of the ruling dynasty; and in the following year visited another state where he studied the ancient music. When he was nearly fifty, in the year 500 B. C., he again took office, becoming in turn chief magistrate of the town of Chung-too, Assistant-Superintendent of Works to the Ruler of Loo, and finally Minister of Crime. In spite of almost miraculous efficiency, he lost the support of his ruler in 496 B. C.; and until his death in 478 B. C., he wandered from state to state, sometimes well-treated, sometimes enduring severe hardships, always saddened by the refusal of the turbulent potentates to be guided by his beneficent counsels. No sooner was he dead, however, than his wisdom was recognized by peasant and emperor alike; admiration rose to veneration, veneration to worship. Sacrifices were offered to him, temples built in his honor, and a cult established which has lasted almost two thousand years.
Confucius did not regard himself as an innovator, but as the conservator of ancient truth and ceremonial propriety. He dealt with neither theology nor metaphysics, but with moral and political conduct.
上面网站不错，比较多
http://phorum.nst.pku.edu.cn/showthread.php?threadid=662
这个也可以去看看
下面的是一些摘录，来自网上资源
一）子曰：”学而时习之，不亦悦乎？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 other, is that not after all what is expected of a gentleman?
（二）子曰：”吾十有五而志乎学，三十而立，四十而不惑，五十而知天命，六十耳顺，七十而从心所欲不逾矩．”
The master ssaid, At fifteen I set my heart upon learning. At thirty, I planted my feet firm upon the ground. At forty, I no longer suffered fromperplexities. 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 destred no longer overstepped the boundaries of right.
（三）子曰：”贤哉回也！一箪食，一瓢饮，在了；陋巷，人不堪其忧，回也不改其乐．贤哉回也！”
The master said,Incomparable indeed was hui!A hardful of rice to eat,a gourdful of water to drink,living in a mean steer-others would have found it unendurably depressing.but to Hui's cheerfulness it made no difference at all. Incomparable indeed was Hui!
论语英文版CONFUCIAN ANALECTS
<P>1
The Master "Is it not pleasant to learn with a constant perseverance and
application?
"Is it not delightful to have friends coming from distant quarters?
"Is he not a man of complete virtue, who feels no discomposure though men
may take no note of him?"
The philosopher Yu said, "They are few who, being filial and fraternal, are
fond of offending against their superiors. There have been none, who, not liking
to offend against their superiors, have been fond of stirring up confusion.
"The superior man bends his attention to what is radical. That being
established, all practical courses naturally grow up. Filial piety and fraternal
submission,-are they not the root of all benevolent actions?"
The Master said, "Fine words and an insinuating appearance are seldom
associated with true virtue."
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 practiced the instructions of my teacher."
The Master said, "To rule a country of a thousand chariots, there must be
reverent attention to business, and sincerity; economy in expenditure, and love
for men; and the employment of the people at the proper seasons."
The Master said, "A youth, when at home, should be filial, and, abroad,
respectful to his elders. He should be earnest and truthful. He should overflow
in love to all, and cultivate the friendship of the good. When he has time and
opportunity, after the performance of these things, he should employ them in
polite studies."
Tsze-hsia said, "If a man withdraws his mind from the love of beauty, and
applies it as sincerely to the love of the virtuous; if, in serving his parents,
he can exert his utmost strength; if, in serving his prince, he can devote his
life; if, in his intercourse with his friends, his words are sincere:-although
men say that he has not learned, I will certainly say that he has.
The Master said, "If the scholar be not grave, he will not call forth any
veneration, and his learning will not be solid.
"Hold faithfulness and sincerity as first principles.
"Have no friends not equal to yourself.
"When you have faults, do not fear to abandon them."
The philosopher Tsang said, "Let there be a careful attention to perform the
funeral rites to parents, and let them be followed when long gone with the
ceremonies of sacrifice;-then the virtue of the people will resume its proper
excellence."
Tsze-ch'in asked Tsze-kung saying, "When our master comes to any country, he
does not fail to learn all about its government. Does he ask his information? or
is it given to him?"
Tsze-kung said, "Our master is benign, upright, courteous, temperate, and
complaisant and thus he gets his information. The master's mode of asking
information,-is it not different from that of other men?"
The Master said, "While a man's father is alive, look at the bent of his
will; when his father is dead, look at his conduct. If for three years he does
not alter from the way of his father, he may be called filial."
The philosopher Yu said, "In practicing the rules of propriety, a natural
ease 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 ease
should be prized, manifests it, without regulating it by the rules of propriety,
this likewise is not to be done."
The philosopher Yu said, "When agreements are made according to what is
right, what is spoken can be made good. When respect is shown according to what
is proper, one keeps far from shame and disgrace. When the parties upon whom a
man leans are proper persons to be intimate with, he can make them his guides
and masters."
The Master said, "He who aims to be a man of complete virtue in his food
does not seek to gratify his appetite, nor in his dwelling place does he seek
the appliances of ease; he is earnest in what he is doing, and careful in his
speech; he frequents the company of men of principle that he may be rectified:-
such a person may be said indeed to love to learn."
Tsze-kung said, "What do you pronounce concerning the poor man who yet does
not flatter, and the rich man who is not proud?" The Master replied, "They will
do; but they are not equal to him, who, though poor, is yet cheerful, and to him,
who, though rich, loves the rules of propriety."
Tsze-kung replied, "It is said in the Book of Poetry, 'As you cut and then
file, as you carve and then polish.'-The meaning is the same, I apprehend, as
that which you have just expressed."
The Master said, "With one like Ts'ze, I can begin to talk about the odes. I
told him one point, and he knew its proper sequence."
The Master said, "I will not be afflicted at men's not knowing me; I will be
afflicted that I do not know men."</P>
『⒈1』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</P>
愠，不亦君子乎？”</P>
『⒈2』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，</P>
未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与！”</P>
『⒈3』子曰：“巧言令色，鲜矣仁！”</P>
『⒈4』曾子曰：“吾日三省吾身——为人谋而不忠乎？于朋友交而不信乎？传不</P>
习乎？”</P>
『⒈5』子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”</P>
『⒈6』子曰：“弟子，入则孝，出则弟，谨而信，凡爱众，而亲仁。行有余力，</P>
则以学文。”</P>
『⒈7』子夏曰：“贤贤易色；事父母，能竭其力；事君，能致其身；于朋友交，</P>
言而有信。虽曰未学，吾必谓之学矣。”</P>
『⒈8』子曰：“君子不重，则不威；学则不固。主忠信。无友不如己者。过，则</P>
勿惮改。”</P>
『⒈9』曾子曰：“慎终，追远，民德归厚矣。”</P>
『⒈10』子禽问於子贡曰：“夫子至於是邦也，必闻其政，求之与？抑与之与？</P>
子贡曰：“夫子温、良、恭、俭、让以得之。夫子之求之也，其诸异乎人之求之与</P>
？”</P>
『⒈11』子曰：“父在，观其志；父没，观其行；三年无改於父之道，可谓孝矣</P>
。”</P>
『⒈12』有子曰：“礼之用，和为贵。先王之道，斯为美；小大由之。有所不行</P>
，知和而和，不以礼节之，亦不可行也。”</P>
『⒈13』有子曰：“信近於义，言可复也。恭近於礼，远耻辱也。因不失其亲，</P>
亦可宗也。”</P>
『⒈14』子曰：“君子食无求饱，居无求安，敏於事而慎於言，就有道而正焉，</P>
可谓好学也已。”</P>
『⒈15』子贡曰：“贫而无谄，富而无骄，何如？”子曰：“可也；未若贫而乐</P>
，富而好礼者也。”</P>
子贡曰：“诗云：‘如切如磋，如琢如磨’，其斯之谓与？”子曰：“赐也，</P>
始可与言诗已矣，告诸往而知来者。”</P>
『⒈16』子曰：“不患人之不己之，患不知人也。”</P>
其实网上关于这方面还是挺多的，这也只是一部分，如不能满足，可继续搜索
或者买一本外研社出版的论语英文版，也不贵，好像才10左右
good luck
http://www.fulan.com/167/goody/BBS-chinese-classic.htm
http://www.hm.tyg.jp/~acmuller/contao/analects.html#div-1
