中庸解《论语》及其跨文化问题:以“端”为例
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摘要
依儒家"正轨",《论语》中的"两端"和"异端",即以中庸说中庸。但历来释义不遵此道,而跨文化英译亦将之排除在外,故致满纸荒唐。本文对《论语》二章的译文进行例举分析,认为"端"本指存在本身"有无"之两端:有即世界在这里此一端之所有,而无则为世界之非存在彼一端之所无。故而,后者被视为"异端"。攻治异端,有如打造美玉。有无两端相合,天人合一构造世界,本可为西方人专注"超感性"的倾向纠偏,但却被解经者拉向"感性"的路径。如此,将作为基础哲学的夫子之教引入翻译研究,不仅对二章的重新译解产生作用,也有益于普遍性的理论思考。
Seen from the correct way of thinking in Ruism( 儒家),the two chapters on the"two ends"( 两端) and the"other end"( 异端) in the Analects should be taken as a reading of Centering the Familiar( 中庸) by Centering the Familiar. But the interpretations concerned in the past have not followed the way,and their cross-cultural English translations have also excluded it so that there are versions full of nonsensical sayings. This paper takes these translations as examples,analyzes them and attempts to reveal the "ends"in their intentions of you( 有) and wu( 无) : the former refers to the being of the world existing"here"in"this end",while the latter indicates its nonbeing dwelling somewhere there or in that "end". Wu is called the "other end",and to cultivate it is regarded by Master Confucius as carving a piece of fine jade. The reciprocity of the two,embodying the unity of Tian and man,creates the world in such a way that it could have done something to make up for the "supra-sensual"inclination of the Western philosophy if the exegetes had not misled the interpretation into the "sensual". It is also pointed out in the paper that the introduction of the doctrine of the Master as a basic philosophy can not only fit the re-interpretation of the two chapters in the book,but it will also be helpful in constructing a universal theory in the field.
Seen from the correct way of thinking in Ruism( 儒家),the two chapters on the"two ends"( 两端) and the"other end"( 异端) in the Analects should be taken as a reading of Centering the Familiar( 中庸) by Centering the Familiar. But the interpretations concerned in the past have not followed the way,and their cross-cultural English translations have also excluded it so that there are versions full of nonsensical sayings. This paper takes these translations as examples,analyzes them and attempts to reveal the "ends"in their intentions of you( 有) and wu( 无) : the former refers to the being of the world existing"here"in"this end",while the latter indicates its nonbeing dwelling somewhere there or in that "end". Wu is called the "other end",and to cultivate it is regarded by Master Confucius as carving a piece of fine jade. The reciprocity of the two,embodying the unity of Tian and man,creates the world in such a way that it could have done something to make up for the "supra-sensual"inclination of the Western philosophy if the exegetes had not misled the interpretation into the "sensual". It is also pointed out in the paper that the introduction of the doctrine of the Master as a basic philosophy can not only fit the re-interpretation of the two chapters in the book,but it will also be helpful in constructing a universal theory in the field.
引文
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[2]程灏,程颐.二程集(上册)[M].北京:中华书局,2004.
[3]辜鸿铭. The discourses and sayings of confucius[M]//黄兴涛,等.辜鸿铭选集(下卷).海口:海南出版社,1996:343-505.
[4]何晏,邢昺.论语注疏[M].北京:北京大学出版社,1999.
[5]黑格尔.哲学史讲演录(第一卷)[M].贺麟,王太庆,译.北京:商务印书馆,1959.
[6]黄式三.论语后案[M].南京:凤凰出版社,2008.
[7]李零.丧家狗:我读《论语》(修订版)[M].太原:山西人民出版社,2007.
[8]李泽厚.论语今读[M].北京:中华书局,2015.
[9]刘君祖.论语新解(上篇)[M].北京:中信出版集团,2016.
[10]卢雪崑.常道:回到孔子[M].桂林:广西师范大学出版社,2016.
[11]孙钦善.论语本解[M].北京:生活·读书·新知三联书店,2009.
[12]钱穆.论语新解[M].北京:生活·读书·新知三联书店,2002.
[13]王国轩,张燕婴,等.四书[M].北京:中华书局,2007.
[14]吴国珍. A New Annotated English Version of the Analects of Confucius[M].福州:福建教育出版社,2015.
[15]许渊冲. Thus Spoke the Master[M].北京:五洲传播出版社,2012.
[16]杨伯峻.论语译注[M].北京:中华书局,1980.
[17]杨朝明.论语诠解[M].济南:山东友谊出版社,2013.
[18]杨逢彬,陈云豪.论语新注新译[M].北京:北京大学出版社,2016.
[19]郑玄,孔颖达.礼记正义(下)[M].北京:北京大学出版社,1999.
[20]朱熹.四书章句集注[M].北京:中华书局,1983.
[21]朱熹.朱子全书[M].上海:上海古籍出版社/合肥:安徽教育出版社,2002.
[22]朱振家.论语全解[M].上海:上海古籍出版社,2014.
[23]邹憬.论语通解[M].南京:译林出版社,2014.
[24] Ames,R. T.&H. Rosemont,Jr. The Analects of Confucius:A Philosophical Translation[M]. New York:Ballantine Books,1998.
[25] Chin,A. The Analects[M]. New York:The Penguin Group,2014.
[26] Dawson,R. Confucius:The Analects[M]. Oxford:Oxford University Press,2008.
[27] Heidegger,M. H9lderlin’ s Hymn “The Ister”[M]. Blomington and Indianapolis:Indiana University Press,1996.
[28] Lau,D. C.(刘殿爵). Confucius:The Analects[M].北京:中华书局,2008.
[29] Legge,J. The Analects[M].南京:译林出版社,2010.
[30] Lin,Wusun(林戊荪). Getting to Know Confucius—A New Translation of the Analects[M].北京:外文出版社,2010.
[31] Muller,A. The Analects of Confucius[M/OL].(2018-01-21)[2018-01-23]. http://www. acmuller.net/con-dao/analects. html#div-10.
[32] Waley,A. The Analects[M].北京:外语教学与研究出版社,1998.