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20231208 homework

2024-01-30T21:19:44Z

Zhou Jiaqi: /* OY */

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=《論語》The Analects IV=
子曰：“賢哉，回也!一簟食, 一瓢飲, 在陋巷, 人不堪其憂, 回也不改其樂。賢哉，回也!”

子貢曰: “如有博施於民而能濟衆, 何如? 可謂仁乎? ”子曰：“何事於仁, 必也聖乎! 堯舜其猶病諸! 夫
仁者，已欲立而立人，已欲達而達人。能近取譬”,可謂仁之方也已。”

曾子曰：“士不可以不弘毅, 任重而道逮”。仁以為已任，不亦重乎? 死而後已, 不亦遠乎?”

Student list (please write both, the modern Chinese translation and the English translation beneath your name):
==ZJQ==
孔子说：“回真有德行！他在陋巷里吃竹筒饭和勺饮。没有人能承受这样的忧虑，但是这没有影响回的心情。回真有德行！
子貢说：如果有一个人有能力帮助人们，使他们摆脱贫困，你会怎么看他？这能被称为 "仁 "吗？孔子说：你所做的仁慈之事，必须是神圣的！堯舜是很难理解的！仁者是希望得到帮助，而帮助别人。‘能够举出身边人的例子‘ 才能成为仁者。曾子说：一个学者必须有智慧和毅力，任重而道远。仁就是负责，这不难吗？死亡不是迟早的事吗？

Confucius said: Hui is so virtuous! He was eating dishes from a bamboo bowl and drinking from scoop at impoverished street. No person can deal with such a worry, but it didn’t even affected Hui’s mood. Hui is so virtuous!
Zi Gong said: If there was a person with ability to help people and save them from poverty, what would you think of him? Can it be called benevolence?” Confucius said: “What you do with benevolence, it must be holy! It is very hard to understand for Yao and Shun! A benevolent person is one who wants to be helped, but instead help others. ‘Being able to draw examples from nearby people’ can be the only way to be benevolent.”
Zeng ZI said: “A savant must be wise and persistent, we have a difficult way to go. To be benevolent is to be responsible, isn’t it difficult? Isn't death a matter of time?”

==AYR==

孔子说：“回真是聪明啊！一张蓝褥就可以进食，一瓢子就能解渴，在狭陋的巷子里，人们可能无法忍受他的苦，但回却能保持乐观。回真是聪明啊！”
子贡说：“如果一个人能广施于民众并帮助许多人，这算仁吗？”孔子说：“何必局限于仁，必须是圣者才行！尧舜都还有所病难啊！仁者，已经想要立人而立人，想要达到而帮助人。能够近似取喻，可以说是仁之方向了。”
曾子说：“士人不可以没有广博的胸怀和坚毅的品质，承担重任而努力达到目标。仁心以为已承担的责任，难道不是一种重任吗？死后才算完成，难道不是一种远大目标吗?
Confucius said, "How virtuous is Hui! With a mat for a bed and a gourd for a cup, in a humble lane, he doesn't burden others with his troubles, yet remains unchanged in his joy. How virtuous is Hui!"
Zi Gong asked, "What if one could generously benefit the people and assist the multitude, would that be called benevolence?" Confucius replied, "What does benevolence have to do with this? It must be considered as wisdom. Yao and Shun would still find it challenging! The benevolent person desires to establish others when they desire to establish themselves, and desires to achieve for others when they desire to achieve for themselves. This is the way of benevolence."
Zengzi said, "A scholar should not neglect broad-mindedness and determination; when the responsibility is weighty and the way is long, is it not distant to wait for death after the task is completed?"

==KXY==

孔子说：“回真是贤人啊！带着一竹碗饭和葫芦杯水，住在后巷里。别人无法忍受他的痛苦，但回却始终保持着快乐的性格。回果然是一个值得尊敬的人！”
Confucius said: „Hui was indeed a worthy! He lived in a back alley, had only a bamboo bowl filled with rice and a cup of water. No one could have endured his misery, but Hui’s happinness never changed. Hui is really worthy!”

子贡问：“如果有人谁能帮助别人，能够广泛地惠及百姓，能够拯救大众，你会怎样看待他呢？可以说它是一个人道的人吗？” 孔子说：“为什么只叫他这样？他当然是一个圣哲。就像是堯舜，他们仍然对仁感到困扰。仁德之人既要立自己，又要帮助别人立自己，他既要使自己顺利，又要使别人顺利。可以说，修仁之道，在于凡事能够推动自己和他人。”
Zi Gong asked: „What if there is a person who helped others, ended poverty - what would you think about this person? Could he be called humane?” Confucius said: „Why only humane? He is definitely a sage. Even Yao and Shun would have struggled to achieve this. A ren man wishing to be the best, has to see the best in others, a ren man wanting to be successful, has to see other people as successful ones. Ren is taking our own feelings as a guide.”

曾子说：“学着不要失去毅力，所有的责任不简单，要走的路很长。仁慈不是一件简单的事。只是他死的时候停止仁慈吗？”
Zeng Zi said: „Scholar may not lose his perseverance. Responsibilities are not simple and the road is long. Kindness is not simple. Is it that with death his kindness stops?”

==PNL==
孔子说：“回确实是一位贤的人！带着一碗饭，一杯葫芦水，住在一条小巷里。别人无法忍受他的不幸，但是回失踪没有改变他开朗的性格。回确实是一位贤的人！
Confucius said: “Hui was indeed worthy! With one bamboo bowl of rice and a cup of gourd water, he lived in a side alley. Others couldn’t bear his misfortune, but Hui never changed his cheerful disposition. Hui was indeed worthy!”

子贡问：“如果有一个君主，为人民广泛谋福利，能够拯救很多人，你会怎么样看待他呢？这还能叫他一位仁德的人吗？”
孔子回答：“为什么只叫他这样？她肯定是一位仁德的人。即使是尧和舜也必须付出很大的努力才能达到这个目的。仁德的人，立自己以前，帮助立别的人。而且，如果他想成功的话，首先他要看到别人的成功。以自己的感受为指导的能力，就可以称为仁。”
Zi Gong asked: „Suppose there were a ruler who benefited people on a large scale and was able to save many, what would you think of him? Can it be called humane?”
Confucius replied: “Why only humane? He would be for sure a sage. Even Yao and Shun would have had to work hard to achieve this. Now the ren men, before establishing himself, firstly helps established others. Also, if he wants to be successful, firstly he sees that others are successful. The ability to take your own feelings as a guide can be called ren.”

曾子说：“做一个士人，必须有胸怀和决心，因为担子很重，路还很长。如果你以仁为负担，那不是很重吗？如果死亡是阻止这一切的唯一方法，那不是很漫长吗？
Zeng Zi said: “To be a scholar, you must have an open mind and resolve, because your burden is heavy and your path is long. If you take ren as your burden, is it not heavy? If death is the only way to stop that, is it not long?”

==GZS==
孔子稱讚回說：「他真是好心的！只有一個竹碗和一個葫蘆杯，他的生活是簡樸，但總是很開朗。這纔是真正的美德！」
子貢問：「如果有一個人幫助了很多人呢？他也是善良嗎？」
孔子想了想，回答說：「仁慈不只是做好事，而是要有智慧。甚至偉大的領導者在這方面也會有困難。美德表示幫助其他人實現自己的目的，和幫助自己一樣。向周圍的人學習——這就是真正的仁慈。」
曾子還說：「作為一個學者，你必須有決心。做一個仁慈的人並不容易，尤其是如果你的道路是又長又難。但我們逝世的時候，我們的責任就結束了嗎？仁慈真的是有時間的限制嗎？」

Confucius praised Hui, saying, "He's truly good-hearted! With just a bamboo bowl and a gourd cup, he lives humbly but stays cheerful. That's real virtue!"   Zi Gong asked, "What about someone who helps a lot of people? Would they be kind?"  Confucius thought and replied, "Kindness isn't just doing good—it's being smart about it. Even great leaders might struggle with this. Being kind means helping others achieve their goals, just like you'd help yourself. Learning from those around us—that's true kindness."  Zeng Zi added, "To succeed as a scholar, you need determination. Being kind isn't easy, especially when the journey is long and tough. But is our duty over when we're gone? Is kindness really limited by time?"

==JX==

孔子说：“回真了不起！只用一张竹席吃饭，一只葫芦喝水，住在狭窄的巷子里，人们都难以忍受艰辛，但回依然保持快乐。回真了不起！”子贡说：“如果有人能慷慨解囊助人，使众人受益，这样的人可以称为仁吗？”孔子说：“对于仁何需考虑，必须是圣人啊！就像是堯舜，他们仍然对仁感到困扰！因为仁者，既想确立自己的位置，也想使别人确立自己的位置，既想实现自己的目标，也想使别人实现目标。能够近似地使用比喻，可以说是仁的方法。”曾子说：“士人不应该没有胸怀和毅力，职责重大而道路遥远。仁义之道以为已任，不也重要吗？死后才算完成，不也遥远吗？”

Confucius said: "How virtuous is Hui! With his single bamboo dish of rice, and his single gourd dish of drink, he can dwell in a narrow lane. I have never seen a man who loves virtue as much as he does."
Zi Gong said, "Suppose a man with the ability to benefit the people and able to relieve the multitude, what would you think of him? Would he be called benevolent?" Confucius said, "What is the use of benevolence if it is not guided by wisdom? A Yao or a Shun might still find it difficult to practice benevolence in the world. A benevolent person desires to establish others and to guide them. To be able to draw an analogy from near at hand may be said to be the way of benevolence."
Zengzi said, "A scholar should not be without broad-mindedness and perseverance. How can he fulfill his duties without such qualities? Is it possible for anyone to be without duties? Is it possible for anyone to fulfill his duties without perseverance?"

==FY==

孔子说：“颜回啊，真是一位伟大的圣人啊！他用竹篮盛饭，用斗水喝水，住在简陋的巷子里。别人都受不了贫穷的悲伤，而颜回却能过着这样的生活。”颜回真是一位伟大的圣人啊！

Confucius said: "What a great sage, Yan Hui! He served food in a bamboo basket, drank water from a bucket and lived in a humble alley. No one else could bear the sadness of poverty, but Yan Hui was able to live like him. What a great sage, Yan Hui!”

子贡说: "如果一个人能够广泛地惠及民众，能够让他们都过上好日子，那他是什么样的人呢？能说他有仁德吗？孔子回答说 "有普通的仁德，就一定有圣德！尧舜大概也很难理解这一点！仁德之人，既要自己立身，也要帮助别人立身；既要自己顺利，也要使别人顺利。可以说，凡事能推己及人，才是修仁之道"。

Zigong said: "What kind of person is a man who can benefit the people so widely that he can make a good life for them all? Can it be said that he has benevolence and virtue? Confucius replied: "If one has ordinary benevolence and virtue, one must have saintly virtue! Yao and Shun probably had a hard time understanding this! A man of benevolence and virtue must establish himself as well as help others to establish themselves; he must make things smooth for himself as well as make things smooth for others. It can be said that the way to cultivate benevolence is to be able to push one's self and others in all things."

曾子说：“士人不能不奋发有为，任重而道远。以仁德为己任，不是一件伟大的事吗？不是很遥远吗？” 只有当你死了才停止？”

Zeng Zi said, "A scholar cannot fail to be resolute, and the task is heavy but the road is not easy". The task of being benevolent is a heavy one, isn't it? Isn't it a long way to stop only when he dies?"

==FJN==
孔子说：“真的是一位有贤德的人，那就是颜回！一竹篮简单饭菜，一瓢的水，住在简陋的小巷子里，一般人对于穷困都忧愁的受不了，但是颜回一样自得其乐。真的有贤德的人，那就是颜回！”
子贡说：“如有人能让百姓都得到实惠，又能扶贫济困，怎样？可算仁人吗？”孔子说：“岂止是仁人！必定是圣人！尧舜都做不到！所谓仁人，衹要能做到自己想成功时先帮别人成功，自己想得到时先帮别人得到，就可以了。推己及人，可算实行仁的方法。”
曾子说：“士人不可以不弘大刚毅，因为他肩负的任务重大而路程遥远。把实现仁德作为自己的任务，难道不是重大吗？到死方才停止下来，难道不是遥远吗？”
The Master said, “Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!”

Zi Gong said, “Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?” The Master said, “Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue.”
The philosopher Zeng said, “The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he considers it is his to sustain - is it not heavy? Only with death does his course stop - is it not long?”

==JXM==

Confucius said: "Hui's virtue is truly admirable! Having a single bamboo rice dish, a single drink dish, and living in his squalid narrow alley while others couldn't bear the suffering, he didn't let it affect his joy. Hui's virtue is truly admirable!"
孔子说："回之德，实在令人敬佩！他只有一个竹饭菜，一个饮料菜，生活在他肮脏的狭窄山谷，而其他人不能忍受痛苦，他没有让它影响他的喜悦。回的德行，实在令人敬佩！"
Zi Gong said: "Suppose that a person generously gives people benefits and is able to help everyone, what would you say about him? Is it possible to call him completely virtuous?" Confucius said: "Why talk only about his virtue? Shouldn't he have the qualities of a sage? Even Yao and Shun still cared about it. Now a man of perfect virtue, desiring to establish himself, also seeks to establish others; desiring to exalt himself, he also seeks to exalt others. To be able to judge others by what is right in ourselves-this can be called the art of virtue."
子贡说："假设一个人慷慨地给人好处，并且能够帮助每个人，你会怎么说他？是否有可能称他为完全贤惠？" 孔子曰："何以只论其德？他不应该有圣人的品质吗? 连堯、舜都还在意。现在，一个德行完全的人，想建立自己，也想建立别人；想提升自己，也想提升别人。能够通过自己的权利来判断他人-这可以被称为美德的艺术。"
The philosopher Zeng said: "There is no officer without breadth of mind and strong endurance. His burden is heavy and his journey is long. Perfect virtue is a burden that he considers it his duty to bear - isn't it heavy? Only with death does his path end-isn't it long?"
曾子说："没有一个没有思想广度和耐力的军官。他的负担很重，他的旅程很长。完美的美德是他认为自己有责任承担的负担-不是很重吗？只有死亡，他的道路才会结束 - 这不是很长吗？"

==AR==

孔子说: "回之德，实在令人敬佩！拥有唯一的竹饭菜，唯一的南瓜饮料菜，生活在他肮脏的狭窄小巷里，而其他人不能忍受痛苦，他没有让它影响他的喜悦。真的, 回的德行令人钦佩!"
Confucius said: "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a
single gourd dish of drink, and living in his mean narrow lane, while others could not have endured
the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"

子贡说: “你会怎么说一个人，慷慨地给人好处，可以帮助每个人？是否有可能称他为完全贤惠？"孔子说："为什么只论与他有关的美德呢？他不应该有圣人的品质吗? 尧和舜大概还在意吧。现在，一个完美的美德的人，他想建立自己，也想建立别人；他想提升自己，也想提升别人。能够通过我们自己的东西来判断他人，这被称为美德的艺术。"
Zi Gong said: "What would you say about a person who, let's say, generously gives people benefits and can help everyone? Is it possible to call him completely virtuous?" Confucius said: "Why talk only about virtue in connection with him? Shouldn't he have the qualities of a sage? Even Yao and Shun still cared about it. Now a man of perfect virtue, who wants to establish himself, also seeks to establish others; wishing to elevate himself, he also seeks to elevate others. To be able to judge others by what is in ourselves is called the art of virtue."

曾子说："军官可能不是没有思想的广度和有力的耐力。他的负担很重，他的路线很长。完美的美德是他认为他要承受的负担 -- 它不重吗? 只有随着死亡，他的路线才会停止 -- 这不是很长吗？"

Zengzi said, "The officer may not be without breadth of mind and vigorous
endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he
considers it is his to sustain - is it not heavy? Only with death does his course stop - is it not long?"

==ZYF==
孔子说：回就是个贤人！有一个竹器，有一个瓢为了喝，住在狭窄的街巷。别的人受不了那么困难的情况，但是回就没有问题。回就是个贤人！子贡说：如果有个人会给别人好处，也可以帮助别人生活得很好，那样的人怎么样？可能说那样的人有仁有德吗？孔子说：什么有仁有德，一定是圣！尧和舜可能有问题做到！有仁有德的人，如果自己想要树立什么，也应该帮助别人树立，自己想要事情对他顺畅，也应该帮助别人顺畅。如果有人帮助别人解决他们的问题，可以说是实行仁的最好方法。曾子说：士人应该是弘毅，他的任务很重，路程很遥远。实行仁德做为自己的任务，不是很重要吗？死亡以后停下来，是不是那么远？

Confucius said: Hui is indeed a wise man! He has a bamboo vessel and a gourd for drinking, live in a narrow alley. Others couldn't handle that much difficult situation, but it's not a problem for Hui. Hui is indeed a wise man! Zi Gong said: If someone can benefit others and help others live a good life, what about that kind of person ? Could wo say that such a person is kind and virtuous ? Confucius said: anything what is kind and virtuous must be a saint! Yao and Shun may have had problems with it! A kind and virtuous person, if wants to establish something, should also help others to establish it, if he wants things to go smoothly for him, should also help others to go smoothly. If there is somebody who helps others solve their problems, we could say it's the best way to practice ,,ren". Ceng Zi said: the scholar should be perseverance, his task is hudge and the journey is long. Isn’t it important to practice benevolence as our own mission? It finish after death, is it really that long ?

==PXX==
==ZQY==
孔子说：“真是个大贤人啊，颜回！用一个竹筐盛饭，用一只瓢喝水，住在简陋的巷子里。别人都忍受不了那穷困的忧愁，颜回却能照样快活。真是个大贤人啊，颜回！” Master said, "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"
子贡说：“如果一个人能广泛地给民众以好处，而且能够帮助众人生活得很好，这人怎么样？可以说他有仁德了吗？”孔子说：“哪里仅仅是仁德呢，那一定是圣德了！尧和舜大概都难以做到！一个有仁德的人，自己想树立的，同时也帮助别人树立；自己要事事通达顺畅，同时也使别人事事通达顺畅。凡事能够推己及人，可以说是实行仁道的方法了。”
Zi Gong said, "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue."
曾子说：“士人不可不拥有宏毅之心，承担重任并追求道德。”以仁心为已任，这岂非是重大的责任？等到死后才算完成，这不也是遥远的吗？
"Zengzi said: 'A scholar-official should not lack magnanimity and determination, bearing great responsibilities while pursuing the path. To take benevolence as one's responsibility, isn't this also a weighty matter? Only after death can one say it's done, isn't this distant too?'"

==MSH==

==STY==
==OYZ==
孔子说：“回真了不起！就用一张竹席吃饭，总葫芦喝水，住在狭窄的巷子里，人们都难以忍受艰辛，但回依然保持快乐。真是个大贤人啊，颜回！
Confucius said: "What a great sage, Yan Hui! He served food in a bamboo basket, drank water from a bucket and lived in a humble alley. No one else could bear the sadness of poverty, but Yan Hui was able to live like him. What a great sage, Yan Hui!”

子贡说: "如果一个人能够广泛地惠及民众，能够让他们都过上好日子，那他是什么样的人呢？能说他有仁德吗？孔子回答说 "有普通的仁德，就一定有圣德！尧舜大概也很难理解这一点！仁德之人，既要自己立身，也要帮助别人立身；既要自己顺利，也要使别人顺利。可以说，凡事能推己及人，才是修仁之道"。

Zi Gong said, "And what would you think about a man with the ability to benefit the people and able to relieve the multitude? Would he be called benevolent?" Confucius said, "What is the use of benevolence if it is not guided by wisdom? A Yao or a Shun might still find it difficult to practice benevolence in the world. A benevolent person desires to establish others and to guide them. To be able to draw an analogy from near at hand may be said to be the way of benevolence.

曾子说：“士人不能不奋发有为，任重而道远。以仁德为己任，不是一件伟大的事吗？死后才算完成，不也遥远吗？

" Zengzi said, "A scholar should not be without broad-mindedness and perseverance. How can he fulfill his duties without such qualities? Is it possible for anyone to be without duties? Is it possible for anyone to fulfill his duties without perseverance?"

==CMN==
子曰：“贤哉回也！一箪食，一瓢饮，在陋巷。人不堪其忧，回也不改其乐。贤哉回也！”
The Master said, "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"

子贡曰：“如有博施于民而能济众，何如？可谓仁乎？”子曰：“何事于仁，必也圣乎！尧舜其犹病诸！夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。”
Zi Gong said, "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue."

曾子曰：“士不可以不弘毅，任重而道远。仁以为己任，不亦重乎？死而后已，不亦远乎？”
The philosopher Zeng said, "The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he considers it is his to sustain - is it not heavy? Only with death does his course stop - is it not long?"

==OY==

=《論語》The Analects V=

子路曰：“衛君待子而為政, 子將奚先?” 子曰：“必也正名乎!”
子路曰：“有是哉，子之迂也! 奚其正?”
子曰：“野哉, 由也!君子於其所不知，蓋闕如也。名不正，則言不顺; 言不順，則事不成；事不成，則禮樂不典; 禮樂不典，則刑罰不中; 刑罰不中，則民無所錯手足。故君子名之必可言也，言之必可行也”。君子於其言，無所苟而已矣“。”

Student list (please write both, the modern Chinese translation and the English translation beneath your name):
==ZJQ==

Zi Lu said: “The king of Wei is waiting for you to take over the rule, what are you going to do first? Confucius said: “The terminology must be corrected!” Zi Lu said: “Again, Confucius is making it complicated! Why would you correct terminology?” Confucius replied: “Zi Lu, you are too simple! A gentleman is conscious about things he doesn’t know. If terminology is not corrected, the words will be incorrect; if words are incorrect, nothing will be accomplished; if nothing is accomplished, the rituals and music won’t be up to par; if rituals and music are not up to pair, then the punishments and penalties will not be appropriate; if the punishments and penalties aren’t appropriate, the people can do nothing. Therefore, a gentleman's terminology must be speakable, and his words must be practicable. A gentleman’s words must be always correct."

子路说：卫王正等着你来接掌政权，你打算先做什么？孔子说：”必须纠正术语！“
子路说：”孔子又一次把问题复杂化了！为什么要纠正术语？” 孔子回答：”子路，你太单纯了！君子对自己不知道的事情要有清醒的认识。如果不纠正术语，言就会不顺；如果言不顺，则事不成；如果事不成，斋教和音乐就会不伦不类；如果斋教和音乐不伦不类，则刑罚不当；如果刑罚不当，人民就无能为力。因此，君子用术语可言，言语要可行。君子的语言总是要正确。

==AYR==
==KXY==

子路说：“卫国的君王期待你协助治理国家。你先要做的是什么？孔子说：“我们要正名！“ 子路说：“你是认真的吗？为什么这个这么重要？” 孔子说：“你很简单吧？高尚的人不会对他不知道的事情妄下结论。” 孔子说：“如果术语不更正，那么所说的就无法遵循。如果说的话不能遵循，那么工作就无法完成。工作不能完成，礼乐就不能发展。礼乐不能发达，刑罚就不合适。刑罚不当，老百姓就寸步难行。因此，君子必须将自己的术语运用到真实的语言中，言行一致。君子之言，不能无定。”
Zi Lu said: „Wei ruler is waiting for your assistance in ruling the country. What do you want to do in the first place?” Confucius said: „We have to change names.” Zi Lu answered: „For real? Why do you care about this that much?” Confucius said: „You’re so simple. A noble man is cautious about jumping to conclusions about that which he does not know. If we don’t correct the terminology, what is said there can’t be followed. If we can’t follow that, work can’t be completed. If work can’t be completed, ritual and music won’t work. If those two won’t work, criminal punishments won’t be appropriate. If punishments aren’t appropriate people won’t know how to behave. Noble man’s terminology has to work with real language, his speech must must go well with his actions. The speech of the noble man can’t be indefinite.

==PNL==
子路说：“魏国的君主希望你帮助他治理国家。你最重要的优先事项是什么？”
孔子回答：“这个术语应该改正！”
子路问：“你是认真的吗？为什么这个这么重要?”
孔子说：“子路，你太单纯了。高尚的人会谨慎地对他不知道的事情妄下结论。如果属于不更正，那么所说的就无法遵循。如果不能遵循所说的话，那么工作就无法完成。工作不能完成，礼乐就不能提高。礼乐不能提高，刑罚就不恰当。刑罚不恰当，百姓就无法行动。因此，君子必须有正确的语言，言行一致。君子之言，不能无定。”
Zi Lu said: “The ruler of Wei expects your help in administering his country. What will be your most important priority?”
Confucius replied: “The terminology should be corrected!”
Zi Lu asked: “Are you serious? Why is this so important?”
Confucius said: “You are too simple, Zi Lu. A noble man is careful to jump to conclusions about what he does not know. If terminology is not corrected, then what is said cannot be followed. If what is said cannot be followed, then work cannot be completed. If work cannot be completed, then ritual and music cannot be improved. If rituals and music cannot be improved, punishment will not be appropriate. If punishments are not appropriate, the people cannot make a move. Therefore, the noble man must have his terminology applicable to true language, and his speech must be compatible with his actions. The speech of the noble man cannot be indefinite.”

==GZS==
子路說：「孔子，衛國國君等著你的關於治理的建議，你的第一步是什麼？」
孔子堅定地回答：「使用正確的術語。」
子路困惑地質疑：「專注於那麼微小的細節是不是一點迂腐？這個方面真是這麼重要嗎？」
孔子回答：「子路，你把事情說得太簡單了！君子不可以對不知道的事情有那麼強的看法！如果術語仍然有毛病，就會限制溝通。如果沒有有效的溝通，進步被停滯。如果進步被停滯，禮樂的本質就會退化。退化禮樂之後，司法和刑罰制度也會退化。那個時候，人民完全失去方向。因此，君子的語言是簡潔的，也言出必行。言行一致就是君子的定義，他的行動總是清楚和有效。」

Zi Lu approached Confucius and asked, “The ruler of Wei seeks your guidance in leading the country. What would be your first step?”   Confucius responded firmly, “The correction of terminology is crucial.”   Zi Lu, baffled, questioned, “Isn’t it a little pedantic to focus on such minute details? Is that truly essential? ”   Confucius replied, “Zi Lu, you oversimplify things in such a rude manner! A noble man refrains from hasty judgments regarding the unknown. If the terminology remains flawed, that restricts effective communication. Without effective communication, progress stalls. When progress stops, the essence of rituals and music deteriorates. With their decline, so does the justice and penalty system. Without them, the people become directionless. Thus, a noble man uses simple, concise language and always keeps his promises. Precision in speech and action defines a noble man, who’s always clear and effective in his actions.

==JX==

子路问：“卫君等你参与治理，你将从何入手呢？” 孔子说：“必须正名！” 子路说：“有理啊，您真是太慢了！为什么不直接行动呢？” 孔子说：“子路啊，你真是个豁达的人！君子对于自己不了解的事情，就像是在荒野中。如果名字不正，言辞就会不顺；言辞不顺，事情就无法完成；事情无法完成，礼乐就无法规范；礼乐无法规范，刑罚就会不公正；刑罚不公正，百姓就会无所适从。因此，君子所用的名字必须是可以说得出口的，说出口的必须是可以实际执行的。君子在言辞时，绝不敷衍。

Zilu asked, "The Lord of Wei has been waiting for you to join the government. What will you prioritize?" Confucius said, "It is necessary to rectify names." Zilu said, "That's reasonable, but you, Master, seem too slow. Why not take direct action?" Confucius replied, "Zilu, you are straightforward. When a gentleman encounters something he does not understand, it is like being in the wilderness. If names are not correct, words will not be in accordance. If words are not in accordance, actions cannot be successful. If actions are not successful, rituals and music will not flourish. If rituals and music do not flourish, punishments will not be appropriate. If punishments are not appropriate, the people will have nowhere to put hand or foot. Hence, a gentleman's use of names can be spoken and his words can be acted upon. A gentleman, in his speech, is never deceitful.

==FY==

子路说 "卫国国君想让您治理国家您打算从哪里开始呢？"
孔子回答说 "首先要提高自己的名声"
子路说子路说："有这样的事吗？你太迂腐了。你怎么能改好这个名字呢？"
孔子说 "仲由，你太无礼了。君子对自己不知道的事情总是采取怀疑的态度。名不正，则言不顺；言不顺，则事不成。名不正，则言不顺；言不顺，则事不成。礼乐不兴，刑罚就不能得当。刑罚不适当，人们就不知道该怎么做。故君子必有名，必能明言，必能效言。君子的言行从不马虎。

Zi Lu said: "The ruler of the state of Wei wants you to rule the country, where are you going to start first?"
Confucius replied: "First of all, you must improve your name."
Zi Lu said: "Is there such a thing? You are so pedantic. How can you fix this name?"
Confucius said: "Zhongyu, how rude. A gentleman always takes a skeptical approach to things he doesn't know. If his name is incorrect, he will not speak correctly and reasonably, and if he does not speak correctly and reasonably, things will not be done. If nothing is done, rituals and music will not be able to develop. Rituals and music will not be able to develop, the execution of punishment will not be able to appropriate. If the punishment is not appropriate, people will not know what to do. Therefore, a gentleman must have a name, must be able to speak clearly, and must be able to speak in an effective way. A gentleman is never sloppy in his words and actions.

==FJN==
==JXM==
Zi Lu asked: “If the ruler of Wei entrusted you with the management of his state, what would you do first?” Confucius said: "It is necessary to start by correcting the names.”. Jilu said, “Really? Isn't that a little weird? How would that fix it?” Confucius said, “How uneducated you are! When a leader does not understand what he is talking about, he should remain silent. If the names are wrong, then the words have no basis. When words do not correspond to the truth of things, nothing can be done successfully. When nothing can be done successfully, ritual and music will not flourish. When ritual and music do not flourish, punishments are not properly applied. When punishments and penalties are not applied properly, people do not know how to behave. Therefore, the leader must be able to give an appropriate name to what he wants to talk about, and must also be sure that he is doing exactly what he says. When it comes to the words of a leader, he should not allow any negligence.”
子路问："如果卫国的统治者委托你管理他的国家，你会先做什么？孔子说："有必要从纠正名字开始。”. "季禄说："真的吗？这不是有点奇怪吗？那该怎么解决呢？"孔子说："你多没教养啊！当一个领导者不明白他在说什么时，他应该保持沉默。如果名字是错误的，那么这些词就没有依据了。当言语与事物的真理不符时，没有什么可以成功地完成。当没有任何事情可以成功完成时，仪式和音乐就不会蓬勃发展。当仪式和音乐没有蓬勃发展时，惩罚就没有得到适当的应用。当处罚和处罚没有正确应用时，人们不知道如何表现。因此，领导者必须能够给他想要谈论的内容起一个适当的名字，并且还必须确保他正在做他所说的事情。当谈到一个领导者的话时，他不应该允许任何疏忽。”

==AR==
子路问："如果魏国的统治者委托你管理他的国家，你会先做什么？"孔子说："我们需要从纠正名字开始。"季禄说："真的吗？这不是有点奇怪吗？这将如何解决这种情况？"孔子说：'你多没教养啊！当一个领导者不明白他在说什么时，他应该保持沉默。如果名字是错误的，那么这些词就没有依据了。当言语与现实不符时，没有什么可以成功地完成。当没有任何事情可以成功完成时，仪式和音乐就不会蓬勃发展。当仪式和音乐不蓬勃发展时，惩罚就不会得到适当的应用。当惩罚和惩罚没有正确应用时，人们不知道如何表现。因此，领导者必须能够给他想要谈论的内容起一个适当的名字，并且还必须确保他正在做他所说的事情。当谈到一个领导者的话时，他不应该允许任何疏忽。”
Zi Lu asked: “If the ruler of Wei entrusted you with the management of his state, what would you do first?” Confucius said: "We need to start by correcting the names.” Jilu said, “Really? Isn't that a little weird? How would this fix the situation?”Confucius said, 'How uneducated you are! When a leader does not understand what he is talking about, he should remain silent. If the names are wrong, then the words have no basis. When words do not correspond to reality, nothing can be done successfully. When nothing can be done successfully, ritual and music will not flourish. When ritual and music do not flourish, punishments are not applied properly. When punishments and penalties are not applied properly, people do not know how to behave. Therefore, the leader must be able to give an appropriate name to what he wants to talk about, and must also be sure that he is doing exactly what he says. When it comes to the words of a leader, he should not allow any negligence.”

==ZYF==

子路说：卫国王想你管理国家，首先你想做什么？孔子说：先我们必修正名。子路说：“有人这样做的吗？你太迂腐了。名怎么正啊？孔子说：由，你真的粗野！君子总是存疑对他不知道的事情。名不正，说的话就不顺当，什么事办不成，礼乐也不能兴盛，刑罚不会得当，刑罚不得当人类就不知道怎么办。这是为什么君子必修有名分，说得明白，说出来一定能够行好。君子对他自己说的话从来没有马虎。

Zi Lu said: king of Wei wants you to rule country, what would you do first ? Confucius said: first, we must rectificate names. Zi Lu said: Is there a men who has done this ? You are too pedantic. How to rectificate name ? Confucius said: You, you are truly rude! Junz is always suspicious of things he doesn't know. If the name isn't right, what's said won't be appropriate, nothing will be done, rituals and music will not develop, punishment will not be appropriate, and people will not know what to do if the punishment is not appropriate. That's why junzi must have a good reputation, speak clearly and be sure the good things will be done after he speak. Junzi is never careless about what he says.

==PXX==
==ZQY==
子路說：「如果衛國的君主等待您去執政，您首先要做的是什麽？」孔子說：「一定是糾正名分呀！」子路說：「是這樣的嗎？你太迂腐了，糾正名分有什麽用？」孔子說：「你太粗野了！君子對於不懂的事情，一般都採取保留意見。名分不正當，說話就不合理；說話不合理，事情就辦不成。事情辦不成，法律就不能深入人心；法律不能深入人心，刑罰就不會公正；刑罰不公正，則百姓手足無措，不知如何是好。所以領導做事必須說得通、說話必須行得通。領導說話，絕不隨便、馬虎。」
Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied, "What is necessary is to rectify names." "So! indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How uncultivated you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."

==MSH==
==STY==
==OYZ==
子路曰：“卫君待子而为政，子将奚先？”子曰：“必也正名乎！”子路曰：“有是哉，子之迂也！奚其正？”子曰：“野哉由也！君子于其所不知，盖阙如也。孔子说：“你很简单吧？高尚的人不会对他不知道的事情妄下结论。” 孔子说：“如果术语不更正，那么所说的就无法遵循。如果说的话不能遵循，那么工作就无法完成。工作不能完成，礼乐就不能发展。礼乐不能发达，刑罚就不合适。刑罚不当，老百姓就寸步难行。因此，君子必须将自己的术语运用到真实的语言中，言行一致。君子之言，不能无定。

Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied: "What is necessary is to rectify names." "So indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How ignorant you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names are not correct, language is not in accordance with the truth of things. If language is not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, decency and music will not prosper. Rituals and music will not be able to develop, the execution of punishment will not be able to appropriate. If the punishment is not appropriate, people will not know what to do. Therefore, a gentleman must have a name, must be able to speak clearly, and must be able to speak in an effective way. A gentleman is never sloppy in his words and actions.

==CMN==
子路曰：“卫君待子而为政，子将奚先？”子曰：“必也正名乎！”子路曰：“有是哉，子之迂也！奚其正？”子曰：“野哉由也！君子于其所不知，盖阙如也。名不正，则言不顺；言不顺，则事不成；事不成，则礼乐不兴；礼乐不兴，则刑罚不中；刑罚不中，则民无所措手足。故君子名之必可言也，言之必可行也。君子于其言，无所苟而已矣。”

Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied, "What is necessary is to rectify names." "So! indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How uncultivated you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."

==OY==
子路曰：“卫君待子而为政, 子将奚先?” 子曰：“必也正名乎!” 子路曰：“有是哉，子之迂也! 奚其正?” 子曰：“野哉,由也!君子于其所不知，盖阙如也。名不正，则言不顺; 言不顺，则事不成；事不成，则礼乐不典; 礼乐不典，则刑罚不中; 刑罚不中，则民无所错手足。故君子名之必可言也，言之必可行也”。君子于其言，无所苟而已矣“。”

Zilu said: "The king of Wei is waiting for his son to lead the government, and the son will ridicule him first?" Confucius said: "Must he also rectify his name?" Zilu said: "That's right, the son is roundabout! Are you ridiculing his integrity?" Confucius said: "That's wild, because gentleman is like a building without knowing what he knows. If the name is not correct, the words will not go smoothly; if the words do not go well, the things will not be done; if the things are not done, the etiquette and music will not be up to standard; if the etiquette and music are not up to standard, the punishment will not be correct; the punishment will not be correct. If it fails, the people will have no faults. Therefore, the name of a gentleman must be something to be said, and what he says must be feasible." A gentleman only has no scruples in what he says."

20240112 homework

2024-01-30T21:16:02Z

Zhou Jiaqi: /* OY */

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*Fulltext & English translation: http://ctext.org/liji/
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=《禮記》Liji Book of Rites II =

练习一：
一、熟讀本單元講過的文章。

二、閲讀本單元的閲讀文選。

三、給下面句子中加點的字注音：

1. 一簞食，一瓢飲，在陋巷。(《論語 · 賢哉回也》)

2. 禮樂不興，則刑罰不中。(《論語 ·衛君待子而為政》)

3. 鼓瑟希，鏗爾，舍瑟而作。(《論語 ·子路曾皙冉有公西華侍坐》)

4. 浴乎沂，風乎舞雩。(《論語 ·子路曾皙冉有公西華侍坐》)

5. 夫子何哂由也?(《論語 ·子路曾皙冉有公西華侍坐》)

6. 昔者仲尼輿於蜡寅，事畢，出遊於觀之上。(《禮記 · 大同輿小康》)

7. 選賢舆能，講信修睦。(《禮記 ·大同輿小康》)

8. 矜寡孤獨廢疾者皆有所養。(《禮記 ·大同輿小康》)

9. 雖有嘉肴，弗食，不知其旨也。(《禮記 ·<學記〉三則》)

10. 善學者師逸而功倍，又從而庸之。(《禮記 ·<學記>三則》)

练习二：解釋下面句子中加點的詞：

1. 人不知而不愠，不亦君子乎?(《論語 ·學而時習之》)

2. 願車馬衣輕裘與朋友共，敝之而無憾。(《論語 ·顔淵季路侍》)

3. 如有博施於民而能濟衆，何如?(《論語 ·如有博施於民而能濟衆》)

4. 天下有道則見，無道則隱。(《論語 ·篤信好學》)

5. 克己復禮焉仁。(《論語 ·顔淵問仁》)

6. 刑罰不中，則民無所錯手足。(《論語 ·衛君待子而焉政》)

7. 君子固窮，小人窮斯濫矣。(《論語 ·在陳絶糧》)

8. 男有分，女有歸。(《禮記 ·大同輿小康》)

9. 刑仁講讓，示民有常。(《禮記 ·大同輿小康》)

10. 玉不琢，不成器。(《禮記 ·<學記〉三則》)

练习三：把下面的句子譯成現代漢語：

1. 人不堪其憂，回也不改其樂。(《論語 · 賢哉回也》)

2. 仁以焉己任，不亦重乎?死而後已，不亦遠乎?(《論語 ·士不可以不弘毅》)

3. 君君，臣臣，父父，子子。(《論語 ·齊景公問政於孔子》)

4. 焉仁由己，而由人乎哉?(《論語 ·顔淵問仁》)

5. 君子於其言，無所苟而已矣。(《論語 ·衛君待子而焉政》)

6. 大道之行也，舆三代之英，丘未之逮也，而有志焉。(《禮記 ·大同輿小康》)

7. 故人不獨親其親，不獨子其子。(《禮記 ·大同輿小康》)

8. 故謀用是作而兵由此起。(《禮記 ·大同輿小康》)

9. 是故古之王者建國君民，教學為先。(《禮記 ·<學記〉三則》)

10. 是故學然後知不足，教然後知困。(《禮記 ·<學記>三則》)

11. 善問者如攻堅木：先其易者，後其節目。(《禮記 · 〈學記>三則》)

Student list (please write the answer for your example):
==ZJQ==
练习一
1. 一簞食，一瓢飲，在陋巷。(《論語 · 賢哉回也》)

练习二
9. 雖有嘉肴，弗食，不知其旨也。(《禮記 ·<學記〉三則》)

==AYR==
练习一
2. 禮樂不興，則刑罰不中。(《論語 ·衛君待子而為政》)

练习二
10. 玉不琢，不成器。(《禮記 ·<學記〉三則》)

==KXY==
练习一
3. 鼓瑟希，鏗爾，舍瑟而作。(《論語 ·子路曾皙冉有公西華侍坐》)

练习三
1. 人不堪其憂，回也不改其樂。(《論語 · 賢哉回也》)

==PNL==
练习一
4. 浴乎沂，風乎舞雩。(《論語 ·子路曾皙冉有公西華侍坐》)
到沂水里游泳，在舞雩台上吹风。Go swimming in the Yishui River and enjoy the breeze on the dancing platform.

练习三
2. 仁以焉己任，不亦重乎?死而後已，不亦遠乎?(《論語 ·士不可以不弘毅》)
如果你以仁为负担，那不是很重吗？如果死亡是阻止这一切的唯一方法，那不是很漫长吗？ If you take ren as your burden, is it not heavy? If death is the only way to stop that, is it not long?

==GZS==
练习一
5. 夫子何哂由也?(《論語 ·子路曾皙冉有公西華侍坐》)

练习三
3. 君君，臣臣，父父，子子。(《論語 ·齊景公問政於孔子》)

師傅，你為什麼笑冉有？

“Master, why are you laughing at Ran You?”

統治該為統治，部長該為部長，父親該為父親，兒子該為兒子。

"The ruler should act as a ruler, the minister should act as a minister; the father should act as a father, and the son should act as a son."

==JX==
练习一
6. 昔者仲尼輿於蜡寅，事畢，出遊於觀之上。(《禮記 · 大同輿小康》)

练习三
4. 焉仁由己，而由人乎哉?(《論語 ·顔淵問仁》)

==FY==
练习一
7. 選賢舆能，講信修睦。(《禮記 ·大同輿小康》)
选贤与能，讲信修睦。
Xuǎn xián yǔ néng, jiǎng xìn xiū mù.
You choose people of talent and of ability, whose words are trustworthy and who cultivate harmony [peace].

练习三
5. 君子於其言，無所苟而已矣。(《論語 ·衛君待子而焉政》)
君子一言，驷马难追。
领导说话，不能说的随便，说的不小心。
Noble men should not speak casually or carelessly.

==FJN==
练习一
8. 矜寡孤獨廢疾者皆有所養。(《禮記 ·大同輿小康》)

对于寡妇、孤儿、无子女的人以及因疾病致残的人，他们表现出关爱和同情，确保每个人都得到了足够的照顾。

They were kind and caring to widows, orphans, men without children, and those with disabilities, making sure everyone was taken care of

练习三
6. 大道之行也，舆三代之英，丘未之逮也，而有志焉。(《禮記 ·大同輿小康》)

==JXM==
练习一
9. 雖有嘉肴，弗食，不知其旨也。(《禮記 ·<學記〉三則》)

练习三
7. 故人不獨親其親，不獨子其子。(《禮記 ·大同輿小康》)

==AR==
练习一
10. 善學者師逸而功倍，又從而庸之。(《禮記 ·<學記>三則》)

一个好学生，而老师似乎漠不关心，加倍其他的成就，并进一步将优点归功于大师。The skillful learner, while the master seems indifferent, yet makes double the attainments of another, and in the sequel ascribes the merit to the master.

练习三
8. 故謀用是作而兵由此起。(《禮記 ·大同輿小康》)

因此，自私的计划和企业不断获得动力，有必要诉诸武器。Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms.

==ZYF==
练习二
1. 人不知而不愠，不亦君子乎?(《論語 ·學而時習之》)

如果别人不了解我，但是我不生气，不是君子吗？

If other people don't understand me, but I'm not angry about it, am I not a gentleman ?

If people do not recognize me and it doesn't bother me, am I not a noble man?

练习三
9. 是故古之王者建國君民，教學為先。(《禮記 ·<學記〉三則》)

古代时管理国家也统治人们的国王，觉得教育是他们最重要的任务。

In ancient times, kings who ruled the country and its people, considered education the most important task.

==PXX==
练习二
2. 願車馬衣輕裘與朋友共，敝之而無憾。(《論語 ·顔淵季路侍》)

练习三
10. 是故學然後知不足，教然後知困。(《禮記 ·<學記>三則》)

==ZQY==
练习二
3. 如有博施於民而能濟衆，何如?(《論語 ·如有博施於民而能濟衆》)
"If one generously benefits the people and is able to help the masses, what would be the outcome?"
练习三
11. 善問者如攻堅木：先其易者，後其節目。(《禮記 · 〈學記>三則》)
"A skilled questioner is like attacking a solid wood: first the easier parts, then the crucial points."

==MSH==
练习二
4. 天下有道則見，無道則隱。(《論語 ·篤信好學》)

练习三
1. 人不堪其憂，回也不改其樂。(《論語 · 賢哉回也》)

==STY==
练习二
5. 克己復禮焉仁。(《論語 ·顔淵問仁》)

English: Taming ourself and being devoted to the Ritual is a sign of humanism
现代汉语：控制自己和修行礼仪就是事实的仁

练习三
5. 君子於其言，無所苟而已矣。(《論語 ·衛君待子而焉政》)

English: As the Noble man spoke to others, he shall not be afraid of his words
现代汉语：如果君子对其他的人说话，他不需要羞耻自己的话

==OYZ==
练习二
6. 刑罰不中，則民無所錯手足。(《論語 ·衛君待子而焉政》)

刑罚不中，则民无所措手足”，谚语，意思是刑罚执行得不适当，老百姓就不知道该怎么办才好。
Punishment is improperly executed and the people don’t know what to do.
练习三
10. 是故學然後知不足，教然後知困。(《禮記 ·<學記>三則》) 经过学习才知道自己知识的不足，经过教授才知道自己知识的困惑。
Only after learning can I know my shortcomings, after teaching can I know that my knowlege is poor.

==CMN==
练习二
7. 君子固窮，小人窮斯濫矣。(《論語 ·在陳絶糧》)
君子固穷，小人穷斯滥矣。
贵族在贫穷中坚守，而普通人在贫穷中崩溃。
A nobleman holds steadfast through poverty. When an ordinary man falls into poverty, he falls apart.

练习三
7. 故人不獨親其親，不獨子其子。(《禮記 ·大同輿小康》)
故人不独亲其亲，不独子其子。
人们不仅爱自己的父母；他们不仅对自己的孩子表现出亲切的关怀。
People love not only their own parents; they treat with parental care not only for their children.

==OY==
练习二
8. 男有分，女有歸。(《禮記 ·大同輿小康》)

练习三
11. 善問者如攻堅木：先其易者，後其節目。(《禮記 · 〈學記>三則》)
A good questioner is like attacking a tough tree: first the easy one, then the program.
男有分，女有归。 (《礼记 ·大同舆小康》) 练习三
11. 善问者如攻坚木：先其易者，后其节目。

20231215 homework

2024-01-30T21:13:04Z

Zhou Jiaqi: /* OY */

20240112 homework

2024-01-18T06:11:34Z

Zhou Jiaqi: /* 高志尚 Gao Zhishang Marcin Paszek */

To go back to the course homepage, please click here: https://bou.de/u/wiki/Classical_Chinese_Poetry_and_Prose#Session_10.E3.80.8A.E7.A6.AE.E8.A8.98.E3.80.8BLiji_Book_of_Rites_II_Jan_12_8:00-9:30

*Fulltext & English translation: http://ctext.org/liji/
*Wenyanwen Zidian: https://wyw.hwxnet.com/

= 《禮記》Liji Book of Rites II =

练习一：
一、熟讀本單元講過的文章。

二、閲讀本單元的閲讀文選。

三、給下面句子中加點的字注音：

1. 一簞食，一瓢飲，在陋巷。(《論語 · 賢哉回也》)

2. 禮樂不興，則刑罰不中。(《論語 ·衛君待子而為政》)

3. 鼓瑟希，鏗爾，舍瑟而作。(《論語 ·子路曾皙冉有公西華侍坐》)

4. 浴乎沂，風乎舞雩。(《論語 ·子路曾皙冉有公西華侍坐》)

5. 夫子何哂由也?(《論語 ·子路曾皙冉有公西華侍坐》)

6. 昔者仲尼輿於蜡寅，事畢，出遊於觀之上。(《禮記 · 大同輿小康》)

7. 選賢舆能，講信修睦。(《禮記 ·大同輿小康》)

8. 矜寡孤獨廢疾者皆有所養。(《禮記 ·大同輿小康》)

9. 雖有嘉肴，弗食，不知其旨也。(《禮記 ·<學記〉三則》)

10. 善學者師逸而功倍，又從而庸之。(《禮記 ·<學記>三則》)

练习二：解釋下面句子中加點的詞：

1. 人不知而不愠，不亦君子乎?(《論語 ·學而時習之》)

2. 願車馬衣輕裘與朋友共，敝之而無憾。(《論語 ·顔淵季路侍》)

3. 如有博施於民而能濟衆，何如?(《論語 ·如有博施於民而能濟衆》)

4. 天下有道則見，無道則隱。(《論語 ·篤信好學》)

5. 克己復禮焉仁。(《論語 ·顔淵問仁》)

6. 刑罰不中，則民無所錯手足。(《論語 ·衛君待子而焉政》)

7. 君子固窮，小人窮斯濫矣。(《論語 ·在陳絶糧》)

8. 男有分，女有歸。(《禮記 ·大同輿小康》)

9. 刑仁講讓，示民有常。(《禮記 ·大同輿小康》)

10. 玉不琢，不成器。(《禮記 ·<學記〉三則》)

练习三：把下面的句子譯成現代漢語：

1. 人不堪其憂，回也不改其樂。(《論語 · 賢哉回也》)

2. 仁以焉己任，不亦重乎?死而後已，不亦遠乎?(《論語 ·士不可以不弘毅》)

3. 君君，臣臣，父父，子子。(《論語 ·齊景公問政於孔子》)

4. 焉仁由己，而由人乎哉?(《論語 ·顔淵問仁》)

5. 君子於其言，無所苟而已矣。(《論語 ·衛君待子而焉政》)

6. 大道之行也，舆三代之英，丘未之逮也，而有志焉。(《禮記 ·大同輿小康》)

7. 故人不獨親其親，不獨子其子。(《禮記 ·大同輿小康》)

8. 故謀用是作而兵由此起。(《禮記 ·大同輿小康》)

9. 是故古之王者建國君民，教學為先。(《禮記 ·<學記〉三則》)

10. 是故學然後知不足，教然後知困。(《禮記 ·<學記>三則》)

11. 善問者如攻堅木：先其易者，後其節目。(《禮記 · 〈學記>三則》)

Student list (please write the answer for your example):
==周佳琪 Katarzyna Gutorow==
练习一
1. 一簞食，一瓢飲，在陋巷。(《論語 · 賢哉回也》)

练习二
9. 雖有嘉肴，弗食，不知其旨也。(《禮記 ·<學記〉三則》)

==安伊人 Anastasiia Kozenko==
练习一
2. 禮樂不興，則刑罰不中。(《論語 ·衛君待子而為政》)

练习二
10. 玉不琢，不成器。(《禮記 ·<學記〉三則》)

==柯欣怡 Ke Xinyi Weronika Krzysztofa Kata==
练习一
3. 鼓瑟希，鏗爾，舍瑟而作。(《論語 ·子路曾皙冉有公西華侍坐》)

练习三
1. 人不堪其憂，回也不改其樂。(《論語 · 賢哉回也》)

==皮娜莉 Natalia Piasecka==
练习一
4. 浴乎沂，風乎舞雩。(《論語 ·子路曾皙冉有公西華侍坐》)

练习三
2. 仁以焉己任，不亦重乎?死而後已，不亦遠乎?(《論語 ·士不可以不弘毅》)

==高志尚 Gao Zhishang Marcin Paszek==
练习一
5. 夫子何哂由也?(《論語 ·子路曾皙冉有公西華侍坐》)

练习三
3. 君君，臣臣，父父，子子。(《論語 ·齊景公問政於孔子》)

師傅，你為什麼笑冉有？

“Master, why are you laughing at Ran You?”

統治該為統治，部長該為部長，父親該為父親，兒子該為兒子。

"The ruler should act as a ruler, the minister should act as a minister; the father should act as a father, and the son should act as a son."

==靜香 Jing Xiang Anastasiia Yarosevych Marketing==
练习一
6. 昔者仲尼輿於蜡寅，事畢，出遊於觀之上。(《禮記 · 大同輿小康》)

练习三
4. 焉仁由己，而由人乎哉?(《論語 ·顔淵問仁》)

==范乐 Fan Yue Alicja Jacheć==
练习一
7. 選賢舆能，講信修睦。(《禮記 ·大同輿小康》)
选贤与能，讲信修睦。
Xuǎn xián yǔ néng, jiǎng xìn xiū mù.
You choose people of talent and of ability, whose words are trustworthy and who cultivate harmony [peace].

练习三
5. 君子於其言，無所苟而已矣。(《論語 ·衛君待子而焉政》)
君子一言，驷马难追。
领导说话，不能说的随便，说的不小心。
Noble men should not speak casually or carelessly.

==范洁宁 Fan Jiening Vladyslava Bunii==
练习一
8. 矜寡孤獨廢疾者皆有所養。(《禮記 ·大同輿小康》)

对于寡妇、孤儿、无子女的人以及因疾病致残的人，他们表现出关爱和同情，确保每个人都得到了足够的照顾。

They were kind and caring to widows, orphans, men without children, and those with disabilities, making sure everyone was taken care of

练习三
6. 大道之行也，舆三代之英，丘未之逮也，而有志焉。(《禮記 ·大同輿小康》)

==江小敏 Jiang Xiaomin Anastasiya Ihnatovich==
练习一
9. 雖有嘉肴，弗食，不知其旨也。(《禮記 ·<學記〉三則》)

练习三
7. 故人不獨親其親，不獨子其子。(《禮記 ·大同輿小康》)

==安然 An Ran Veranika Anisimava==
练习一
10. 善學者師逸而功倍，又從而庸之。(《禮記 ·<學記>三則》)

一个好学生，而老师似乎漠不关心，加倍其他的成就，并进一步将优点归功于大师。The skillful learner, while the master seems indifferent, yet makes double the attainments of another, and in the sequel ascribes the merit to the master.

练习三
8. 故謀用是作而兵由此起。(《禮記 ·大同輿小康》)

因此，自私的计划和企业不断获得动力，有必要诉诸武器。Thus it is that (selfish) schemes and enterprises are constantly taking their rise, and recourse is had to arms.

==張一菲 Zhang Yifei Agnieszka Żmidzińska==
练习二
1. 人不知而不愠，不亦君子乎?(《論語 ·學而時習之》)

如果别人不了解我，但是我不生气，不是君子吗？

If other people don't understand me, but I'm not angry about it, am I not a gentleman ?

If people do not recognize me and it doesn't bother me, am I not a noble man?

练习三
9. 是故古之王者建國君民，教學為先。(《禮記 ·<學記〉三則》)

古代时管理国家也统治人们的国王，觉得教育是他们最重要的任务。

In ancient times, kings who ruled the country and its people, considered education the most important task.

==彭小希 Peng Xiaoxi Zofia Pieróg==
练习二
2. 願車馬衣輕裘與朋友共，敝之而無憾。(《論語 ·顔淵季路侍》)

练习三
10. 是故學然後知不足，教然後知困。(《禮記 ·<學記>三則》)

==朱清月 Zhu Qingyue Julia Czuban ==
练习二
3. 如有博施於民而能濟衆，何如?(《論語 ·如有博施於民而能濟衆》)
"If one generously benefits the people and is able to help the masses, what would be the outcome?"
练习三
11. 善問者如攻堅木：先其易者，後其節目。(《禮記 · 〈學記>三則》)
"A skilled questioner is like attacking a solid wood: first the easier parts, then the crucial points."

==马诗慧 Martyna Maciejewska==
练习二
4. 天下有道則見，無道則隱。(《論語 ·篤信好學》)

练习三
1. 人不堪其憂，回也不改其樂。(《論語 · 賢哉回也》)

==宋天源 Antoni Semmler==
练习二
5. 克己復禮焉仁。(《論語 ·顔淵問仁》)

English: Taming ourself and being devoted to the Ritual is a sign of humanism
现代汉语：控制自己和修行礼仪就是事实的仁

练习三
5. 君子於其言，無所苟而已矣。(《論語 ·衛君待子而焉政》)

English: As the Noble man spoke to others, he shall not be afraid of his words
现代汉语：如果君子对其他的人说话，他不需要羞耻自己的话

==欧阳珍 Dorota Ożga==
练习二
6. 刑罰不中，則民無所錯手足。(《論語 ·衛君待子而焉政》)

刑罚不中，则民无所措手足”，谚语，意思是刑罚执行得不适当，老百姓就不知道该怎么办才好。
Punishment is improperly executed and the people don’t know what to do.
练习三
10. 是故學然後知不足，教然後知困。(《禮記 ·<學記>三則》) 经过学习才知道自己知识的不足，经过教授才知道自己知识的困惑。
Only after learning can I know my shortcomings, after teaching can I know that my knowlege is poor.

==成敏娜 Marysia Wojciechowska==
练习二
7. 君子固窮，小人窮斯濫矣。(《論語 ·在陳絶糧》)
君子固穷，小人穷斯滥矣。
贵族在贫穷中坚守，而普通人在贫穷中崩溃。
A nobleman holds steadfast through poverty. When an ordinary man falls into poverty, he falls apart.

练习三
7. 故人不獨親其親，不獨子其子。(《禮記 ·大同輿小康》)
故人不独亲其亲，不独子其子。
人们不仅爱自己的父母；他们不仅对自己的孩子表现出亲切的关怀。
People love not only their own parents; they treat with parental care not only for their children.

==欧阳 Aleksandra Ksel==
练习二
8. 男有分，女有歸。(《禮記 ·大同輿小康》)

练习三
11. 善問者如攻堅木：先其易者，後其節目。(《禮記 · 〈學記>三則》)

20231215 homework

2024-01-18T06:09:46Z

Zhou Jiaqi: /* 高志尚 Gao Zhishang Marcin Paszek */

20231208 homework

2024-01-18T06:08:42Z

Zhou Jiaqi: /* 高志尚 Gao Zhishang Marcin Paszek */

To go back to the course homepage, please click here: https://bou.de/u/wiki/Classical_Chinese_Poetry_and_Prose#.E3.80.8A.E8.AB.96.E8.AA.9E.E3.80.8B.E9.A0.90.E7.A7.91.E4.BD.9C.E6.A5.AD_The_Analects_II_-_preparatory_homework:_translation_exercises

=《論語》The Analects IV=
子曰：“賢哉，回也!一簟食, 一瓢飲, 在陋巷, 人不堪其憂, 回也不改其樂。賢哉，回也!”

子貢曰: “如有博施於民而能濟衆, 何如? 可謂仁乎? ”子曰：“何事於仁, 必也聖乎! 堯舜其猶病諸! 夫
仁者，已欲立而立人，已欲達而達人。能近取譬”,可謂仁之方也已。”

曾子曰：“士不可以不弘毅, 任重而道逮”。仁以為已任，不亦重乎? 死而後已, 不亦遠乎?”

Student list (please write both, the modern Chinese translation and the English translation beneath your name):
==周佳琪 Katarzyna Gutorow==
孔子说：“回真有德行！他在陋巷里吃竹筒饭和勺饮。没有人能承受这样的忧虑，但是这没有影响回的心情。回真有德行！
子貢说：如果有一个人有能力帮助人们，使他们摆脱贫困，你会怎么看他？这能被称为 "仁 "吗？孔子说：你所做的仁慈之事，必须是神圣的！堯舜是很难理解的！仁者是希望得到帮助，而帮助别人。‘能够举出身边人的例子‘ 才能成为仁者。曾子说：一个学者必须有智慧和毅力，任重而道远。仁就是负责，这不难吗？死亡不是迟早的事吗？

Confucius said: Hui is so virtuous! He was eating dishes from a bamboo bowl and drinking from scoop at impoverished street. No person can deal with such a worry, but it didn’t even affected Hui’s mood. Hui is so virtuous!
Zi Gong said: If there was a person with ability to help people and save them from poverty, what would you think of him? Can it be called benevolence?” Confucius said: “What you do with benevolence, it must be holy! It is very hard to understand for Yao and Shun! A benevolent person is one who wants to be helped, but instead help others. ‘Being able to draw examples from nearby people’ can be the only way to be benevolent.”
Zeng ZI said: “A savant must be wise and persistent, we have a difficult way to go. To be benevolent is to be responsible, isn’t it difficult? Isn't death a matter of time?”

==安伊人 Anastasiia Kozenko==

孔子说：“回真是聪明啊！一张蓝褥就可以进食，一瓢子就能解渴，在狭陋的巷子里，人们可能无法忍受他的苦，但回却能保持乐观。回真是聪明啊！”
子贡说：“如果一个人能广施于民众并帮助许多人，这算仁吗？”孔子说：“何必局限于仁，必须是圣者才行！尧舜都还有所病难啊！仁者，已经想要立人而立人，想要达到而帮助人。能够近似取喻，可以说是仁之方向了。”
曾子说：“士人不可以没有广博的胸怀和坚毅的品质，承担重任而努力达到目标。仁心以为已承担的责任，难道不是一种重任吗？死后才算完成，难道不是一种远大目标吗?
Confucius said, "How virtuous is Hui! With a mat for a bed and a gourd for a cup, in a humble lane, he doesn't burden others with his troubles, yet remains unchanged in his joy. How virtuous is Hui!"
Zi Gong asked, "What if one could generously benefit the people and assist the multitude, would that be called benevolence?" Confucius replied, "What does benevolence have to do with this? It must be considered as wisdom. Yao and Shun would still find it challenging! The benevolent person desires to establish others when they desire to establish themselves, and desires to achieve for others when they desire to achieve for themselves. This is the way of benevolence."
Zengzi said, "A scholar should not neglect broad-mindedness and determination; when the responsibility is weighty and the way is long, is it not distant to wait for death after the task is completed?"

==柯欣怡 Ke Xinyi Weronika Krzysztofa Kata==

孔子说：“回真是贤人啊！带着一竹碗饭和葫芦杯水，住在后巷里。别人无法忍受他的痛苦，但回却始终保持着快乐的性格。回果然是一个值得尊敬的人！”
Confucius said: „Hui was indeed a worthy! He lived in a back alley, had only a bamboo bowl filled with rice and a cup of water. No one could have endured his misery, but Hui’s happinness never changed. Hui is really worthy!”

子贡问：“如果有人谁能帮助别人，能够广泛地惠及百姓，能够拯救大众，你会怎样看待他呢？可以说它是一个人道的人吗？” 孔子说：“为什么只叫他这样？他当然是一个圣哲。就像是堯舜，他们仍然对仁感到困扰。仁德之人既要立自己，又要帮助别人立自己，他既要使自己顺利，又要使别人顺利。可以说，修仁之道，在于凡事能够推动自己和他人。”
Zi Gong asked: „What if there is a person who helped others, ended poverty - what would you think about this person? Could he be called humane?” Confucius said: „Why only humane? He is definitely a sage. Even Yao and Shun would have struggled to achieve this. A ren man wishing to be the best, has to see the best in others, a ren man wanting to be successful, has to see other people as successful ones. Ren is taking our own feelings as a guide.”

曾子说：“学着不要失去毅力，所有的责任不简单，要走的路很长。仁慈不是一件简单的事。只是他死的时候停止仁慈吗？”
Zeng Zi said: „Scholar may not lose his perseverance. Responsibilities are not simple and the road is long. Kindness is not simple. Is it that with death his kindness stops?”

==皮娜莉 Natalia Piasecka==
孔子说：“回确实是一位贤的人！带着一碗饭，一杯葫芦水，住在一条小巷里。别人无法忍受他的不幸，但是回失踪没有改变他开朗的性格。回确实是一位贤的人！
Confucius said: “Hui was indeed worthy! With one bamboo bowl of rice and a cup of gourd water, he lived in a side alley. Others couldn’t bear his misfortune, but Hui never changed his cheerful disposition. Hui was indeed worthy!”

子贡问：“如果有一个君主，为人民广泛谋福利，能够拯救很多人，你会怎么样看待他呢？这还能叫他一位仁德的人吗？”
孔子回答：“为什么只叫他这样？她肯定是一位仁德的人。即使是尧和舜也必须付出很大的努力才能达到这个目的。仁德的人，立自己以前，帮助立别的人。而且，如果他想成功的话，首先他要看到别人的成功。以自己的感受为指导的能力，就可以称为仁。”
Zi Gong asked: „Suppose there were a ruler who benefited people on a large scale and was able to save many, what would you think of him? Can it be called humane?”
Confucius replied: “Why only humane? He would be for sure a sage. Even Yao and Shun would have had to work hard to achieve this. Now the ren men, before establishing himself, firstly helps established others. Also, if he wants to be successful, firstly he sees that others are successful. The ability to take your own feelings as a guide can be called ren.”

曾子说：“做一个士人，必须有胸怀和决心，因为担子很重，路还很长。如果你以仁为负担，那不是很重吗？如果死亡是阻止这一切的唯一方法，那不是很漫长吗？
Zeng Zi said: “To be a scholar, you must have an open mind and resolve, because your burden is heavy and your path is long. If you take ren as your burden, is it not heavy? If death is the only way to stop that, is it not long?”

==高志尚 Gao Zhishang Marcin Paszek==
孔子稱讚回說：「他真是好心的！只有一個竹碗和一個葫蘆杯，他的生活是簡樸，但總是很開朗。這纔是真正的美德！」
子貢問：「如果有一個人幫助了很多人呢？他也是善良嗎？」
孔子想了想，回答說：「仁慈不只是做好事，而是要有智慧。甚至偉大的領導者在這方面也會有困難。美德表示幫助其他人實現自己的目的，和幫助自己一樣。向周圍的人學習——這就是真正的仁慈。」
曾子還說：「作為一個學者，你必須有決心。做一個仁慈的人並不容易，尤其是如果你的道路是又長又難。但我們逝世的時候，我們的責任就結束了嗎？仁慈真的是有時間的限制嗎？」

Confucius praised Hui, saying, "He's truly good-hearted! With just a bamboo bowl and a gourd cup, he lives humbly but stays cheerful. That's real virtue!"   Zi Gong asked, "What about someone who helps a lot of people? Would they be kind?"  Confucius thought and replied, "Kindness isn't just doing good—it's being smart about it. Even great leaders might struggle with this. Being kind means helping others achieve their goals, just like you'd help yourself. Learning from those around us—that's true kindness."  Zeng Zi added, "To succeed as a scholar, you need determination. Being kind isn't easy, especially when the journey is long and tough. But is our duty over when we're gone? Is kindness really limited by time?"

==靜香 Jing Xiang Anastasiia Yarosevych==

孔子说：“回真了不起！只用一张竹席吃饭，一只葫芦喝水，住在狭窄的巷子里，人们都难以忍受艰辛，但回依然保持快乐。回真了不起！”子贡说：“如果有人能慷慨解囊助人，使众人受益，这样的人可以称为仁吗？”孔子说：“对于仁何需考虑，必须是圣人啊！就像是堯舜，他们仍然对仁感到困扰！因为仁者，既想确立自己的位置，也想使别人确立自己的位置，既想实现自己的目标，也想使别人实现目标。能够近似地使用比喻，可以说是仁的方法。”曾子说：“士人不应该没有胸怀和毅力，职责重大而道路遥远。仁义之道以为已任，不也重要吗？死后才算完成，不也遥远吗？”

Confucius said: "How virtuous is Hui! With his single bamboo dish of rice, and his single gourd dish of drink, he can dwell in a narrow lane. I have never seen a man who loves virtue as much as he does."
Zi Gong said, "Suppose a man with the ability to benefit the people and able to relieve the multitude, what would you think of him? Would he be called benevolent?" Confucius said, "What is the use of benevolence if it is not guided by wisdom? A Yao or a Shun might still find it difficult to practice benevolence in the world. A benevolent person desires to establish others and to guide them. To be able to draw an analogy from near at hand may be said to be the way of benevolence."
Zengzi said, "A scholar should not be without broad-mindedness and perseverance. How can he fulfill his duties without such qualities? Is it possible for anyone to be without duties? Is it possible for anyone to fulfill his duties without perseverance?"

==范乐 Fan Yue Alicja Jacheć==

孔子说：“颜回啊，真是一位伟大的圣人啊！他用竹篮盛饭，用斗水喝水，住在简陋的巷子里。别人都受不了贫穷的悲伤，而颜回却能过着这样的生活。”颜回真是一位伟大的圣人啊！

Confucius said: "What a great sage, Yan Hui! He served food in a bamboo basket, drank water from a bucket and lived in a humble alley. No one else could bear the sadness of poverty, but Yan Hui was able to live like him. What a great sage, Yan Hui!”

子贡说: "如果一个人能够广泛地惠及民众，能够让他们都过上好日子，那他是什么样的人呢？能说他有仁德吗？孔子回答说 "有普通的仁德，就一定有圣德！尧舜大概也很难理解这一点！仁德之人，既要自己立身，也要帮助别人立身；既要自己顺利，也要使别人顺利。可以说，凡事能推己及人，才是修仁之道"。

Zigong said: "What kind of person is a man who can benefit the people so widely that he can make a good life for them all? Can it be said that he has benevolence and virtue? Confucius replied: "If one has ordinary benevolence and virtue, one must have saintly virtue! Yao and Shun probably had a hard time understanding this! A man of benevolence and virtue must establish himself as well as help others to establish themselves; he must make things smooth for himself as well as make things smooth for others. It can be said that the way to cultivate benevolence is to be able to push one's self and others in all things."

曾子说：“士人不能不奋发有为，任重而道远。以仁德为己任，不是一件伟大的事吗？不是很遥远吗？” 只有当你死了才停止？”

Zeng Zi said, "A scholar cannot fail to be resolute, and the task is heavy but the road is not easy". The task of being benevolent is a heavy one, isn't it? Isn't it a long way to stop only when he dies?"

==范洁宁 Fan Jiening Vladyslava Bunii==
孔子说：“真的是一位有贤德的人，那就是颜回！一竹篮简单饭菜，一瓢的水，住在简陋的小巷子里，一般人对于穷困都忧愁的受不了，但是颜回一样自得其乐。真的有贤德的人，那就是颜回！”
子贡说：“如有人能让百姓都得到实惠，又能扶贫济困，怎样？可算仁人吗？”孔子说：“岂止是仁人！必定是圣人！尧舜都做不到！所谓仁人，衹要能做到自己想成功时先帮别人成功，自己想得到时先帮别人得到，就可以了。推己及人，可算实行仁的方法。”
曾子说：“士人不可以不弘大刚毅，因为他肩负的任务重大而路程遥远。把实现仁德作为自己的任务，难道不是重大吗？到死方才停止下来，难道不是遥远吗？”
The Master said, “Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!”

Zi Gong said, “Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?” The Master said, “Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue.”
The philosopher Zeng said, “The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he considers it is his to sustain - is it not heavy? Only with death does his course stop - is it not long?”

==江小敏 Jiang Xiaomin Anastasiya Ihnatovich==

Confucius said: "Hui's virtue is truly admirable! Having a single bamboo rice dish, a single drink dish, and living in his squalid narrow alley while others couldn't bear the suffering, he didn't let it affect his joy. Hui's virtue is truly admirable!"
孔子说："回之德，实在令人敬佩！他只有一个竹饭菜，一个饮料菜，生活在他肮脏的狭窄山谷，而其他人不能忍受痛苦，他没有让它影响他的喜悦。回的德行，实在令人敬佩！"
Zi Gong said: "Suppose that a person generously gives people benefits and is able to help everyone, what would you say about him? Is it possible to call him completely virtuous?" Confucius said: "Why talk only about his virtue? Shouldn't he have the qualities of a sage? Even Yao and Shun still cared about it. Now a man of perfect virtue, desiring to establish himself, also seeks to establish others; desiring to exalt himself, he also seeks to exalt others. To be able to judge others by what is right in ourselves-this can be called the art of virtue."
子贡说："假设一个人慷慨地给人好处，并且能够帮助每个人，你会怎么说他？是否有可能称他为完全贤惠？" 孔子曰："何以只论其德？他不应该有圣人的品质吗? 连堯、舜都还在意。现在，一个德行完全的人，想建立自己，也想建立别人；想提升自己，也想提升别人。能够通过自己的权利来判断他人-这可以被称为美德的艺术。"
The philosopher Zeng said: "There is no officer without breadth of mind and strong endurance. His burden is heavy and his journey is long. Perfect virtue is a burden that he considers it his duty to bear - isn't it heavy? Only with death does his path end-isn't it long?"
曾子说："没有一个没有思想广度和耐力的军官。他的负担很重，他的旅程很长。完美的美德是他认为自己有责任承担的负担-不是很重吗？只有死亡，他的道路才会结束 - 这不是很长吗？"

==安然 An Ran Veranika Anisimava==

孔子说: "回之德，实在令人敬佩！拥有唯一的竹饭菜，唯一的南瓜饮料菜，生活在他肮脏的狭窄小巷里，而其他人不能忍受痛苦，他没有让它影响他的喜悦。真的, 回的德行令人钦佩!"
Confucius said: "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a
single gourd dish of drink, and living in his mean narrow lane, while others could not have endured
the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"

子贡说: “你会怎么说一个人，慷慨地给人好处，可以帮助每个人？是否有可能称他为完全贤惠？"孔子说："为什么只论与他有关的美德呢？他不应该有圣人的品质吗? 尧和舜大概还在意吧。现在，一个完美的美德的人，他想建立自己，也想建立别人；他想提升自己，也想提升别人。能够通过我们自己的东西来判断他人，这被称为美德的艺术。"
Zi Gong said: "What would you say about a person who, let's say, generously gives people benefits and can help everyone? Is it possible to call him completely virtuous?" Confucius said: "Why talk only about virtue in connection with him? Shouldn't he have the qualities of a sage? Even Yao and Shun still cared about it. Now a man of perfect virtue, who wants to establish himself, also seeks to establish others; wishing to elevate himself, he also seeks to elevate others. To be able to judge others by what is in ourselves is called the art of virtue."

曾子说："军官可能不是没有思想的广度和有力的耐力。他的负担很重，他的路线很长。完美的美德是他认为他要承受的负担 -- 它不重吗? 只有随着死亡，他的路线才会停止 -- 这不是很长吗？"

Zengzi said, "The officer may not be without breadth of mind and vigorous
endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he
considers it is his to sustain - is it not heavy? Only with death does his course stop - is it not long?"

==張一菲 Zhang Yifei Agnieszka Żmidzińska==
孔子说：回就是个贤人！有一个竹器，有一个瓢为了喝，住在狭窄的街巷。别的人受不了那么困难的情况，但是回就没有问题。回就是个贤人！子贡说：如果有个人会给别人好处，也可以帮助别人生活得很好，那样的人怎么样？可能说那样的人有仁有德吗？孔子说：什么有仁有德，一定是圣！尧和舜可能有问题做到！有仁有德的人，如果自己想要树立什么，也应该帮助别人树立，自己想要事情对他顺畅，也应该帮助别人顺畅。如果有人帮助别人解决他们的问题，可以说是实行仁的最好方法。曾子说：士人应该是弘毅，他的任务很重，路程很遥远。实行仁德做为自己的任务，不是很重要吗？死亡以后停下来，是不是那么远？

Confucius said: Hui is indeed a wise man! He has a bamboo vessel and a gourd for drinking, live in a narrow alley. Others couldn't handle that much difficult situation, but it's not a problem for Hui. Hui is indeed a wise man! Zi Gong said: If someone can benefit others and help others live a good life, what about that kind of person ? Could wo say that such a person is kind and virtuous ? Confucius said: anything what is kind and virtuous must be a saint! Yao and Shun may have had problems with it! A kind and virtuous person, if wants to establish something, should also help others to establish it, if he wants things to go smoothly for him, should also help others to go smoothly. If there is somebody who helps others solve their problems, we could say it's the best way to practice ,,ren". Ceng Zi said: the scholar should be perseverance, his task is hudge and the journey is long. Isn’t it important to practice benevolence as our own mission? It finish after death, is it really that long ?

==彭小希 Peng Xiaoxi Zofia Pieróg==
==朱清月 Zhu Qingyue Julia Czuban ==
孔子说：“真是个大贤人啊，颜回！用一个竹筐盛饭，用一只瓢喝水，住在简陋的巷子里。别人都忍受不了那穷困的忧愁，颜回却能照样快活。真是个大贤人啊，颜回！” Master said, "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"
子贡说：“如果一个人能广泛地给民众以好处，而且能够帮助众人生活得很好，这人怎么样？可以说他有仁德了吗？”孔子说：“哪里仅仅是仁德呢，那一定是圣德了！尧和舜大概都难以做到！一个有仁德的人，自己想树立的，同时也帮助别人树立；自己要事事通达顺畅，同时也使别人事事通达顺畅。凡事能够推己及人，可以说是实行仁道的方法了。”
Zi Gong said, "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue."
曾子说：“士人不可不拥有宏毅之心，承担重任并追求道德。”以仁心为已任，这岂非是重大的责任？等到死后才算完成，这不也是遥远的吗？
"Zengzi said: 'A scholar-official should not lack magnanimity and determination, bearing great responsibilities while pursuing the path. To take benevolence as one's responsibility, isn't this also a weighty matter? Only after death can one say it's done, isn't this distant too?'"

==马诗慧 Martyna Maciejewska==
==宋天源 Antoni Semmler==
==欧阳珍 Dorota Ożga==
孔子说：“回真了不起！就用一张竹席吃饭，总葫芦喝水，住在狭窄的巷子里，人们都难以忍受艰辛，但回依然保持快乐。真是个大贤人啊，颜回！
Confucius said: "What a great sage, Yan Hui! He served food in a bamboo basket, drank water from a bucket and lived in a humble alley. No one else could bear the sadness of poverty, but Yan Hui was able to live like him. What a great sage, Yan Hui!”

子贡说: "如果一个人能够广泛地惠及民众，能够让他们都过上好日子，那他是什么样的人呢？能说他有仁德吗？孔子回答说 "有普通的仁德，就一定有圣德！尧舜大概也很难理解这一点！仁德之人，既要自己立身，也要帮助别人立身；既要自己顺利，也要使别人顺利。可以说，凡事能推己及人，才是修仁之道"。

Zi Gong said, "And what would you think about a man with the ability to benefit the people and able to relieve the multitude? Would he be called benevolent?" Confucius said, "What is the use of benevolence if it is not guided by wisdom? A Yao or a Shun might still find it difficult to practice benevolence in the world. A benevolent person desires to establish others and to guide them. To be able to draw an analogy from near at hand may be said to be the way of benevolence.

曾子说：“士人不能不奋发有为，任重而道远。以仁德为己任，不是一件伟大的事吗？死后才算完成，不也遥远吗？

" Zengzi said, "A scholar should not be without broad-mindedness and perseverance. How can he fulfill his duties without such qualities? Is it possible for anyone to be without duties? Is it possible for anyone to fulfill his duties without perseverance?"

==成敏娜 Marysia Wojciechowska==
子曰：“贤哉回也！一箪食，一瓢饮，在陋巷。人不堪其忧，回也不改其乐。贤哉回也！”
The Master said, "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"

子贡曰：“如有博施于民而能济众，何如？可谓仁乎？”子曰：“何事于仁，必也圣乎！尧舜其犹病诸！夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。”
Zi Gong said, "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue."

曾子曰：“士不可以不弘毅，任重而道远。仁以为己任，不亦重乎？死而后已，不亦远乎？”
The philosopher Zeng said, "The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he considers it is his to sustain - is it not heavy? Only with death does his course stop - is it not long?"

==欧阳 Aleksandra Ksel==

=《論語》The Analects V=

子路曰：“衛君待子而為政, 子將奚先?” 子曰：“必也正名乎!”
子路曰：“有是哉，子之迂也! 奚其正?”
子曰：“野哉, 由也!君子於其所不知，蓋闕如也。名不正，則言不顺; 言不順，則事不成；事不成，則禮樂不典; 禮樂不典，則刑罰不中; 刑罰不中，則民無所錯手足。故君子名之必可言也，言之必可行也”。君子於其言，無所苟而已矣“。”

Student list (please write both, the modern Chinese translation and the English translation beneath your name):
==周佳琪 Katarzyna Gutorow==

Zi Lu said: “The king of Wei is waiting for you to take over the rule, what are you going to do first? Confucius said: “The terminology must be corrected!” Zi Lu said: “Again, Confucius is making it complicated! Why would you correct terminology?” Confucius replied: “Zi Lu, you are too simple! A gentleman is conscious about things he doesn’t know. If terminology is not corrected, the words will be incorrect; if words are incorrect, nothing will be accomplished; if nothing is accomplished, the rituals and music won’t be up to par; if rituals and music are not up to pair, then the punishments and penalties will not be appropriate; if the punishments and penalties aren’t appropriate, the people can do nothing. Therefore, a gentleman's terminology must be speakable, and his words must be practicable. A gentleman’s words must be always correct."

子路说：卫王正等着你来接掌政权，你打算先做什么？孔子说：”必须纠正术语！“
子路说：”孔子又一次把问题复杂化了！为什么要纠正术语？” 孔子回答：”子路，你太单纯了！君子对自己不知道的事情要有清醒的认识。如果不纠正术语，言就会不顺；如果言不顺，则事不成；如果事不成，斋教和音乐就会不伦不类；如果斋教和音乐不伦不类，则刑罚不当；如果刑罚不当，人民就无能为力。因此，君子用术语可言，言语要可行。君子的语言总是要正确。

==安伊人 Anastasiia Kozenko==
==柯欣怡 Ke Xinyi Weronika Krzysztofa Kata==

子路说：“卫国的君王期待你协助治理国家。你先要做的是什么？孔子说：“我们要正名！“ 子路说：“你是认真的吗？为什么这个这么重要？” 孔子说：“你很简单吧？高尚的人不会对他不知道的事情妄下结论。” 孔子说：“如果术语不更正，那么所说的就无法遵循。如果说的话不能遵循，那么工作就无法完成。工作不能完成，礼乐就不能发展。礼乐不能发达，刑罚就不合适。刑罚不当，老百姓就寸步难行。因此，君子必须将自己的术语运用到真实的语言中，言行一致。君子之言，不能无定。”
Zi Lu said: „Wei ruler is waiting for your assistance in ruling the country. What do you want to do in the first place?” Confucius said: „We have to change names.” Zi Lu answered: „For real? Why do you care about this that much?” Confucius said: „You’re so simple. A noble man is cautious about jumping to conclusions about that which he does not know. If we don’t correct the terminology, what is said there can’t be followed. If we can’t follow that, work can’t be completed. If work can’t be completed, ritual and music won’t work. If those two won’t work, criminal punishments won’t be appropriate. If punishments aren’t appropriate people won’t know how to behave. Noble man’s terminology has to work with real language, his speech must must go well with his actions. The speech of the noble man can’t be indefinite.

==皮娜莉 Natalia Piasecka==
子路说：“魏国的君主希望你帮助他治理国家。你最重要的优先事项是什么？”
孔子回答：“这个术语应该改正！”
子路问：“你是认真的吗？为什么这个这么重要?”
孔子说：“子路，你太单纯了。高尚的人会谨慎地对他不知道的事情妄下结论。如果属于不更正，那么所说的就无法遵循。如果不能遵循所说的话，那么工作就无法完成。工作不能完成，礼乐就不能提高。礼乐不能提高，刑罚就不恰当。刑罚不恰当，百姓就无法行动。因此，君子必须有正确的语言，言行一致。君子之言，不能无定。”
Zi Lu said: “The ruler of Wei expects your help in administering his country. What will be your most important priority?”
Confucius replied: “The terminology should be corrected!”
Zi Lu asked: “Are you serious? Why is this so important?”
Confucius said: “You are too simple, Zi Lu. A noble man is careful to jump to conclusions about what he does not know. If terminology is not corrected, then what is said cannot be followed. If what is said cannot be followed, then work cannot be completed. If work cannot be completed, then ritual and music cannot be improved. If rituals and music cannot be improved, punishment will not be appropriate. If punishments are not appropriate, the people cannot make a move. Therefore, the noble man must have his terminology applicable to true language, and his speech must be compatible with his actions. The speech of the noble man cannot be indefinite.”

==高志尚 Gao Zhishang Marcin Paszek==
子路說：「孔子，衛國國君等著你的關於治理的建議，你的第一步是什麼？」
孔子堅定地回答：「使用正確的術語。」
子路困惑地質疑：「專注於那麼微小的細節是不是一點迂腐？這個方面真是這麼重要嗎？」
孔子回答：「子路，你把事情說得太簡單了！君子不可以對不知道的事情有那麼強的看法！如果術語仍然有毛病，就會限制溝通。如果沒有有效的溝通，進步被停滯。如果進步被停滯，禮樂的本質就會退化。退化禮樂之後，司法和刑罰制度也會退化。那個時候，人民完全失去方向。因此，君子的語言是簡潔的，也言出必行。言行一致就是君子的定義，他的行動總是清楚和有效。」

Zi Lu approached Confucius and asked, “The ruler of Wei seeks your guidance in leading the country. What would be your first step?”   Confucius responded firmly, “The correction of terminology is crucial.”   Zi Lu, baffled, questioned, “Isn’t it a little pedantic to focus on such minute details? Is that truly essential? ”   Confucius replied, “Zi Lu, you oversimplify things in such a rude manner! A noble man refrains from hasty judgments regarding the unknown. If the terminology remains flawed, that restricts effective communication. Without effective communication, progress stalls. When progress stops, the essence of rituals and music deteriorates. With their decline, so does the justice and penalty system. Without them, the people become directionless. Thus, a noble man uses simple, concise language and always keeps his promises. Precision in speech and action defines a noble man, who’s always clear and effective in his actions.

==靜香 Jing Xiang Anastasiia Yarosevych==

子路问：“卫君等你参与治理，你将从何入手呢？” 孔子说：“必须正名！” 子路说：“有理啊，您真是太慢了！为什么不直接行动呢？” 孔子说：“子路啊，你真是个豁达的人！君子对于自己不了解的事情，就像是在荒野中。如果名字不正，言辞就会不顺；言辞不顺，事情就无法完成；事情无法完成，礼乐就无法规范；礼乐无法规范，刑罚就会不公正；刑罚不公正，百姓就会无所适从。因此，君子所用的名字必须是可以说得出口的，说出口的必须是可以实际执行的。君子在言辞时，绝不敷衍。

Zilu asked, "The Lord of Wei has been waiting for you to join the government. What will you prioritize?" Confucius said, "It is necessary to rectify names." Zilu said, "That's reasonable, but you, Master, seem too slow. Why not take direct action?" Confucius replied, "Zilu, you are straightforward. When a gentleman encounters something he does not understand, it is like being in the wilderness. If names are not correct, words will not be in accordance. If words are not in accordance, actions cannot be successful. If actions are not successful, rituals and music will not flourish. If rituals and music do not flourish, punishments will not be appropriate. If punishments are not appropriate, the people will have nowhere to put hand or foot. Hence, a gentleman's use of names can be spoken and his words can be acted upon. A gentleman, in his speech, is never deceitful.

==范乐 Fan Yue Alicja Jacheć==

子路说 "卫国国君想让您治理国家您打算从哪里开始呢？"
孔子回答说 "首先要提高自己的名声"
子路说子路说："有这样的事吗？你太迂腐了。你怎么能改好这个名字呢？"
孔子说 "仲由，你太无礼了。君子对自己不知道的事情总是采取怀疑的态度。名不正，则言不顺；言不顺，则事不成。名不正，则言不顺；言不顺，则事不成。礼乐不兴，刑罚就不能得当。刑罚不适当，人们就不知道该怎么做。故君子必有名，必能明言，必能效言。君子的言行从不马虎。

Zi Lu said: "The ruler of the state of Wei wants you to rule the country, where are you going to start first?"
Confucius replied: "First of all, you must improve your name."
Zi Lu said: "Is there such a thing? You are so pedantic. How can you fix this name?"
Confucius said: "Zhongyu, how rude. A gentleman always takes a skeptical approach to things he doesn't know. If his name is incorrect, he will not speak correctly and reasonably, and if he does not speak correctly and reasonably, things will not be done. If nothing is done, rituals and music will not be able to develop. Rituals and music will not be able to develop, the execution of punishment will not be able to appropriate. If the punishment is not appropriate, people will not know what to do. Therefore, a gentleman must have a name, must be able to speak clearly, and must be able to speak in an effective way. A gentleman is never sloppy in his words and actions.

==范洁宁 Fan Jiening Vladyslava Bunii==
==江小敏 Jiang Xiaomin Anastasiya Ihnatovich==
Zi Lu asked: “If the ruler of Wei entrusted you with the management of his state, what would you do first?” Confucius said: "It is necessary to start by correcting the names.”. Jilu said, “Really? Isn't that a little weird? How would that fix it?” Confucius said, “How uneducated you are! When a leader does not understand what he is talking about, he should remain silent. If the names are wrong, then the words have no basis. When words do not correspond to the truth of things, nothing can be done successfully. When nothing can be done successfully, ritual and music will not flourish. When ritual and music do not flourish, punishments are not properly applied. When punishments and penalties are not applied properly, people do not know how to behave. Therefore, the leader must be able to give an appropriate name to what he wants to talk about, and must also be sure that he is doing exactly what he says. When it comes to the words of a leader, he should not allow any negligence.”
子路问："如果卫国的统治者委托你管理他的国家，你会先做什么？孔子说："有必要从纠正名字开始。”. "季禄说："真的吗？这不是有点奇怪吗？那该怎么解决呢？"孔子说："你多没教养啊！当一个领导者不明白他在说什么时，他应该保持沉默。如果名字是错误的，那么这些词就没有依据了。当言语与事物的真理不符时，没有什么可以成功地完成。当没有任何事情可以成功完成时，仪式和音乐就不会蓬勃发展。当仪式和音乐没有蓬勃发展时，惩罚就没有得到适当的应用。当处罚和处罚没有正确应用时，人们不知道如何表现。因此，领导者必须能够给他想要谈论的内容起一个适当的名字，并且还必须确保他正在做他所说的事情。当谈到一个领导者的话时，他不应该允许任何疏忽。”

==安然 An Ran Veranika Anisimava==
子路问："如果魏国的统治者委托你管理他的国家，你会先做什么？"孔子说："我们需要从纠正名字开始。"季禄说："真的吗？这不是有点奇怪吗？这将如何解决这种情况？"孔子说：'你多没教养啊！当一个领导者不明白他在说什么时，他应该保持沉默。如果名字是错误的，那么这些词就没有依据了。当言语与现实不符时，没有什么可以成功地完成。当没有任何事情可以成功完成时，仪式和音乐就不会蓬勃发展。当仪式和音乐不蓬勃发展时，惩罚就不会得到适当的应用。当惩罚和惩罚没有正确应用时，人们不知道如何表现。因此，领导者必须能够给他想要谈论的内容起一个适当的名字，并且还必须确保他正在做他所说的事情。当谈到一个领导者的话时，他不应该允许任何疏忽。”
Zi Lu asked: “If the ruler of Wei entrusted you with the management of his state, what would you do first?” Confucius said: "We need to start by correcting the names.” Jilu said, “Really? Isn't that a little weird? How would this fix the situation?”Confucius said, 'How uneducated you are! When a leader does not understand what he is talking about, he should remain silent. If the names are wrong, then the words have no basis. When words do not correspond to reality, nothing can be done successfully. When nothing can be done successfully, ritual and music will not flourish. When ritual and music do not flourish, punishments are not applied properly. When punishments and penalties are not applied properly, people do not know how to behave. Therefore, the leader must be able to give an appropriate name to what he wants to talk about, and must also be sure that he is doing exactly what he says. When it comes to the words of a leader, he should not allow any negligence.”

==張一菲 Zhang Yifei Agnieszka Żmidzińska==

子路说：卫国王想你管理国家，首先你想做什么？孔子说：先我们必修正名。子路说：“有人这样做的吗？你太迂腐了。名怎么正啊？孔子说：由，你真的粗野！君子总是存疑对他不知道的事情。名不正，说的话就不顺当，什么事办不成，礼乐也不能兴盛，刑罚不会得当，刑罚不得当人类就不知道怎么办。这是为什么君子必修有名分，说得明白，说出来一定能够行好。君子对他自己说的话从来没有马虎。

Zi Lu said: king of Wei wants you to rule country, what would you do first ? Confucius said: first, we must rectificate names. Zi Lu said: Is there a men who has done this ? You are too pedantic. How to rectificate name ? Confucius said: You, you are truly rude! Junz is always suspicious of things he doesn't know. If the name isn't right, what's said won't be appropriate, nothing will be done, rituals and music will not develop, punishment will not be appropriate, and people will not know what to do if the punishment is not appropriate. That's why junzi must have a good reputation, speak clearly and be sure the good things will be done after he speak. Junzi is never careless about what he says.

==彭小希 Peng Xiaoxi Zofia Pieróg==
==朱清月 Zhu Qingyue Julia Czuban ==
子路說：「如果衛國的君主等待您去執政，您首先要做的是什麽？」孔子說：「一定是糾正名分呀！」子路說：「是這樣的嗎？你太迂腐了，糾正名分有什麽用？」孔子說：「你太粗野了！君子對於不懂的事情，一般都採取保留意見。名分不正當，說話就不合理；說話不合理，事情就辦不成。事情辦不成，法律就不能深入人心；法律不能深入人心，刑罰就不會公正；刑罰不公正，則百姓手足無措，不知如何是好。所以領導做事必須說得通、說話必須行得通。領導說話，絕不隨便、馬虎。」
Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied, "What is necessary is to rectify names." "So! indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How uncultivated you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."

==马诗慧 Martyna Maciejewska==
==宋天源 Antoni Semmler==
==欧阳珍 Dorota Ożga==
子路曰：“卫君待子而为政，子将奚先？”子曰：“必也正名乎！”子路曰：“有是哉，子之迂也！奚其正？”子曰：“野哉由也！君子于其所不知，盖阙如也。孔子说：“你很简单吧？高尚的人不会对他不知道的事情妄下结论。” 孔子说：“如果术语不更正，那么所说的就无法遵循。如果说的话不能遵循，那么工作就无法完成。工作不能完成，礼乐就不能发展。礼乐不能发达，刑罚就不合适。刑罚不当，老百姓就寸步难行。因此，君子必须将自己的术语运用到真实的语言中，言行一致。君子之言，不能无定。

Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied: "What is necessary is to rectify names." "So indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How ignorant you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names are not correct, language is not in accordance with the truth of things. If language is not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, decency and music will not prosper. Rituals and music will not be able to develop, the execution of punishment will not be able to appropriate. If the punishment is not appropriate, people will not know what to do. Therefore, a gentleman must have a name, must be able to speak clearly, and must be able to speak in an effective way. A gentleman is never sloppy in his words and actions.

==成敏娜 Marysia Wojciechowska==
子路曰：“卫君待子而为政，子将奚先？”子曰：“必也正名乎！”子路曰：“有是哉，子之迂也！奚其正？”子曰：“野哉由也！君子于其所不知，盖阙如也。名不正，则言不顺；言不顺，则事不成；事不成，则礼乐不兴；礼乐不兴，则刑罚不中；刑罚不中，则民无所措手足。故君子名之必可言也，言之必可行也。君子于其言，无所苟而已矣。”

Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied, "What is necessary is to rectify names." "So! indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How uncultivated you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."

==欧阳 Aleksandra Ksel==

20231208 homework

2024-01-18T06:04:27Z

Zhou Jiaqi: /* 高志尚 Gao Zhishang Marcin Paszek */

To go back to the course homepage, please click here: https://bou.de/u/wiki/Classical_Chinese_Poetry_and_Prose#.E3.80.8A.E8.AB.96.E8.AA.9E.E3.80.8B.E9.A0.90.E7.A7.91.E4.BD.9C.E6.A5.AD_The_Analects_II_-_preparatory_homework:_translation_exercises

=《論語》The Analects IV=
子曰：“賢哉，回也!一簟食, 一瓢飲, 在陋巷, 人不堪其憂, 回也不改其樂。賢哉，回也!”

子貢曰: “如有博施於民而能濟衆, 何如? 可謂仁乎? ”子曰：“何事於仁, 必也聖乎! 堯舜其猶病諸! 夫
仁者，已欲立而立人，已欲達而達人。能近取譬”,可謂仁之方也已。”

曾子曰：“士不可以不弘毅, 任重而道逮”。仁以為已任，不亦重乎? 死而後已, 不亦遠乎?”

Student list (please write both, the modern Chinese translation and the English translation beneath your name):
==周佳琪 Katarzyna Gutorow==
孔子说：“回真有德行！他在陋巷里吃竹筒饭和勺饮。没有人能承受这样的忧虑，但是这没有影响回的心情。回真有德行！
子貢说：如果有一个人有能力帮助人们，使他们摆脱贫困，你会怎么看他？这能被称为 "仁 "吗？孔子说：你所做的仁慈之事，必须是神圣的！堯舜是很难理解的！仁者是希望得到帮助，而帮助别人。‘能够举出身边人的例子‘ 才能成为仁者。曾子说：一个学者必须有智慧和毅力，任重而道远。仁就是负责，这不难吗？死亡不是迟早的事吗？

Confucius said: Hui is so virtuous! He was eating dishes from a bamboo bowl and drinking from scoop at impoverished street. No person can deal with such a worry, but it didn’t even affected Hui’s mood. Hui is so virtuous!
Zi Gong said: If there was a person with ability to help people and save them from poverty, what would you think of him? Can it be called benevolence?” Confucius said: “What you do with benevolence, it must be holy! It is very hard to understand for Yao and Shun! A benevolent person is one who wants to be helped, but instead help others. ‘Being able to draw examples from nearby people’ can be the only way to be benevolent.”
Zeng ZI said: “A savant must be wise and persistent, we have a difficult way to go. To be benevolent is to be responsible, isn’t it difficult? Isn't death a matter of time?”

==安伊人 Anastasiia Kozenko==

孔子说：“回真是聪明啊！一张蓝褥就可以进食，一瓢子就能解渴，在狭陋的巷子里，人们可能无法忍受他的苦，但回却能保持乐观。回真是聪明啊！”
子贡说：“如果一个人能广施于民众并帮助许多人，这算仁吗？”孔子说：“何必局限于仁，必须是圣者才行！尧舜都还有所病难啊！仁者，已经想要立人而立人，想要达到而帮助人。能够近似取喻，可以说是仁之方向了。”
曾子说：“士人不可以没有广博的胸怀和坚毅的品质，承担重任而努力达到目标。仁心以为已承担的责任，难道不是一种重任吗？死后才算完成，难道不是一种远大目标吗?
Confucius said, "How virtuous is Hui! With a mat for a bed and a gourd for a cup, in a humble lane, he doesn't burden others with his troubles, yet remains unchanged in his joy. How virtuous is Hui!"
Zi Gong asked, "What if one could generously benefit the people and assist the multitude, would that be called benevolence?" Confucius replied, "What does benevolence have to do with this? It must be considered as wisdom. Yao and Shun would still find it challenging! The benevolent person desires to establish others when they desire to establish themselves, and desires to achieve for others when they desire to achieve for themselves. This is the way of benevolence."
Zengzi said, "A scholar should not neglect broad-mindedness and determination; when the responsibility is weighty and the way is long, is it not distant to wait for death after the task is completed?"

==柯欣怡 Ke Xinyi Weronika Krzysztofa Kata==

孔子说：“回真是贤人啊！带着一竹碗饭和葫芦杯水，住在后巷里。别人无法忍受他的痛苦，但回却始终保持着快乐的性格。回果然是一个值得尊敬的人！”
Confucius said: „Hui was indeed a worthy! He lived in a back alley, had only a bamboo bowl filled with rice and a cup of water. No one could have endured his misery, but Hui’s happinness never changed. Hui is really worthy!”

子贡问：“如果有人谁能帮助别人，能够广泛地惠及百姓，能够拯救大众，你会怎样看待他呢？可以说它是一个人道的人吗？” 孔子说：“为什么只叫他这样？他当然是一个圣哲。就像是堯舜，他们仍然对仁感到困扰。仁德之人既要立自己，又要帮助别人立自己，他既要使自己顺利，又要使别人顺利。可以说，修仁之道，在于凡事能够推动自己和他人。”
Zi Gong asked: „What if there is a person who helped others, ended poverty - what would you think about this person? Could he be called humane?” Confucius said: „Why only humane? He is definitely a sage. Even Yao and Shun would have struggled to achieve this. A ren man wishing to be the best, has to see the best in others, a ren man wanting to be successful, has to see other people as successful ones. Ren is taking our own feelings as a guide.”

曾子说：“学着不要失去毅力，所有的责任不简单，要走的路很长。仁慈不是一件简单的事。只是他死的时候停止仁慈吗？”
Zeng Zi said: „Scholar may not lose his perseverance. Responsibilities are not simple and the road is long. Kindness is not simple. Is it that with death his kindness stops?”

==皮娜莉 Natalia Piasecka==
孔子说：“回确实是一位贤的人！带着一碗饭，一杯葫芦水，住在一条小巷里。别人无法忍受他的不幸，但是回失踪没有改变他开朗的性格。回确实是一位贤的人！
Confucius said: “Hui was indeed worthy! With one bamboo bowl of rice and a cup of gourd water, he lived in a side alley. Others couldn’t bear his misfortune, but Hui never changed his cheerful disposition. Hui was indeed worthy!”

子贡问：“如果有一个君主，为人民广泛谋福利，能够拯救很多人，你会怎么样看待他呢？这还能叫他一位仁德的人吗？”
孔子回答：“为什么只叫他这样？她肯定是一位仁德的人。即使是尧和舜也必须付出很大的努力才能达到这个目的。仁德的人，立自己以前，帮助立别的人。而且，如果他想成功的话，首先他要看到别人的成功。以自己的感受为指导的能力，就可以称为仁。”
Zi Gong asked: „Suppose there were a ruler who benefited people on a large scale and was able to save many, what would you think of him? Can it be called humane?”
Confucius replied: “Why only humane? He would be for sure a sage. Even Yao and Shun would have had to work hard to achieve this. Now the ren men, before establishing himself, firstly helps established others. Also, if he wants to be successful, firstly he sees that others are successful. The ability to take your own feelings as a guide can be called ren.”

曾子说：“做一个士人，必须有胸怀和决心，因为担子很重，路还很长。如果你以仁为负担，那不是很重吗？如果死亡是阻止这一切的唯一方法，那不是很漫长吗？
Zeng Zi said: “To be a scholar, you must have an open mind and resolve, because your burden is heavy and your path is long. If you take ren as your burden, is it not heavy? If death is the only way to stop that, is it not long?”

==高志尚 Gao Zhishang Marcin Paszek==
孔子稱讚回說：「他真是好心的！只有一個竹碗和一個葫蘆杯，他的生活是簡樸，但總是很開朗。這纔是真正的美德！」
子貢問：「如果有一個人幫助了很多人呢？他也是善良嗎？」
孔子想了想，回答說：「仁慈不只是做好事，而是要有智慧。甚至偉大的領導者在這方面也會有困難。美德表示幫助其他人實現自己的目的，和幫助自己一樣。向周圍的人學習——這就是真正的仁慈。」
曾子還說：「作為一個學者，你必須有決心。做一個仁慈的人並不容易，尤其是如果你的道路是又長又難。但我們逝世的時候，我們的責任就結束了嗎？仁慈真的是有時間的限制嗎？」

Confucius praised Hui, saying, "He's truly good-hearted! With just a bamboo bowl and a gourd cup, he lives humbly but stays cheerful. That's real virtue!"   Zi Gong asked, "What about someone who helps a lot of people? Would they be kind?"  Confucius thought and replied, "Kindness isn't just doing good—it's being smart about it. Even great leaders might struggle with this. Being kind means helping others achieve their goals, just like you'd help yourself. Learning from those around us—that's true kindness."  Zeng Zi added, "To succeed as a scholar, you need determination. Being kind isn't easy, especially when the journey is long and tough. But is our duty over when we're gone? Is kindness really limited by time?"

==靜香 Jing Xiang Anastasiia Yarosevych==

孔子说：“回真了不起！只用一张竹席吃饭，一只葫芦喝水，住在狭窄的巷子里，人们都难以忍受艰辛，但回依然保持快乐。回真了不起！”子贡说：“如果有人能慷慨解囊助人，使众人受益，这样的人可以称为仁吗？”孔子说：“对于仁何需考虑，必须是圣人啊！就像是堯舜，他们仍然对仁感到困扰！因为仁者，既想确立自己的位置，也想使别人确立自己的位置，既想实现自己的目标，也想使别人实现目标。能够近似地使用比喻，可以说是仁的方法。”曾子说：“士人不应该没有胸怀和毅力，职责重大而道路遥远。仁义之道以为已任，不也重要吗？死后才算完成，不也遥远吗？”

Confucius said: "How virtuous is Hui! With his single bamboo dish of rice, and his single gourd dish of drink, he can dwell in a narrow lane. I have never seen a man who loves virtue as much as he does."
Zi Gong said, "Suppose a man with the ability to benefit the people and able to relieve the multitude, what would you think of him? Would he be called benevolent?" Confucius said, "What is the use of benevolence if it is not guided by wisdom? A Yao or a Shun might still find it difficult to practice benevolence in the world. A benevolent person desires to establish others and to guide them. To be able to draw an analogy from near at hand may be said to be the way of benevolence."
Zengzi said, "A scholar should not be without broad-mindedness and perseverance. How can he fulfill his duties without such qualities? Is it possible for anyone to be without duties? Is it possible for anyone to fulfill his duties without perseverance?"

==范乐 Fan Yue Alicja Jacheć==

孔子说：“颜回啊，真是一位伟大的圣人啊！他用竹篮盛饭，用斗水喝水，住在简陋的巷子里。别人都受不了贫穷的悲伤，而颜回却能过着这样的生活。”颜回真是一位伟大的圣人啊！

Confucius said: "What a great sage, Yan Hui! He served food in a bamboo basket, drank water from a bucket and lived in a humble alley. No one else could bear the sadness of poverty, but Yan Hui was able to live like him. What a great sage, Yan Hui!”

子贡说: "如果一个人能够广泛地惠及民众，能够让他们都过上好日子，那他是什么样的人呢？能说他有仁德吗？孔子回答说 "有普通的仁德，就一定有圣德！尧舜大概也很难理解这一点！仁德之人，既要自己立身，也要帮助别人立身；既要自己顺利，也要使别人顺利。可以说，凡事能推己及人，才是修仁之道"。

Zigong said: "What kind of person is a man who can benefit the people so widely that he can make a good life for them all? Can it be said that he has benevolence and virtue? Confucius replied: "If one has ordinary benevolence and virtue, one must have saintly virtue! Yao and Shun probably had a hard time understanding this! A man of benevolence and virtue must establish himself as well as help others to establish themselves; he must make things smooth for himself as well as make things smooth for others. It can be said that the way to cultivate benevolence is to be able to push one's self and others in all things."

曾子说：“士人不能不奋发有为，任重而道远。以仁德为己任，不是一件伟大的事吗？不是很遥远吗？” 只有当你死了才停止？”

Zeng Zi said, "A scholar cannot fail to be resolute, and the task is heavy but the road is not easy". The task of being benevolent is a heavy one, isn't it? Isn't it a long way to stop only when he dies?"

==范洁宁 Fan Jiening Vladyslava Bunii==
孔子说：“真的是一位有贤德的人，那就是颜回！一竹篮简单饭菜，一瓢的水，住在简陋的小巷子里，一般人对于穷困都忧愁的受不了，但是颜回一样自得其乐。真的有贤德的人，那就是颜回！”
子贡说：“如有人能让百姓都得到实惠，又能扶贫济困，怎样？可算仁人吗？”孔子说：“岂止是仁人！必定是圣人！尧舜都做不到！所谓仁人，衹要能做到自己想成功时先帮别人成功，自己想得到时先帮别人得到，就可以了。推己及人，可算实行仁的方法。”
曾子说：“士人不可以不弘大刚毅，因为他肩负的任务重大而路程遥远。把实现仁德作为自己的任务，难道不是重大吗？到死方才停止下来，难道不是遥远吗？”
The Master said, “Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!”

Zi Gong said, “Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?” The Master said, “Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue.”
The philosopher Zeng said, “The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he considers it is his to sustain - is it not heavy? Only with death does his course stop - is it not long?”

==江小敏 Jiang Xiaomin Anastasiya Ihnatovich==

Confucius said: "Hui's virtue is truly admirable! Having a single bamboo rice dish, a single drink dish, and living in his squalid narrow alley while others couldn't bear the suffering, he didn't let it affect his joy. Hui's virtue is truly admirable!"
孔子说："回之德，实在令人敬佩！他只有一个竹饭菜，一个饮料菜，生活在他肮脏的狭窄山谷，而其他人不能忍受痛苦，他没有让它影响他的喜悦。回的德行，实在令人敬佩！"
Zi Gong said: "Suppose that a person generously gives people benefits and is able to help everyone, what would you say about him? Is it possible to call him completely virtuous?" Confucius said: "Why talk only about his virtue? Shouldn't he have the qualities of a sage? Even Yao and Shun still cared about it. Now a man of perfect virtue, desiring to establish himself, also seeks to establish others; desiring to exalt himself, he also seeks to exalt others. To be able to judge others by what is right in ourselves-this can be called the art of virtue."
子贡说："假设一个人慷慨地给人好处，并且能够帮助每个人，你会怎么说他？是否有可能称他为完全贤惠？" 孔子曰："何以只论其德？他不应该有圣人的品质吗? 连堯、舜都还在意。现在，一个德行完全的人，想建立自己，也想建立别人；想提升自己，也想提升别人。能够通过自己的权利来判断他人-这可以被称为美德的艺术。"
The philosopher Zeng said: "There is no officer without breadth of mind and strong endurance. His burden is heavy and his journey is long. Perfect virtue is a burden that he considers it his duty to bear - isn't it heavy? Only with death does his path end-isn't it long?"
曾子说："没有一个没有思想广度和耐力的军官。他的负担很重，他的旅程很长。完美的美德是他认为自己有责任承担的负担-不是很重吗？只有死亡，他的道路才会结束 - 这不是很长吗？"

==安然 An Ran Veranika Anisimava==

孔子说: "回之德，实在令人敬佩！拥有唯一的竹饭菜，唯一的南瓜饮料菜，生活在他肮脏的狭窄小巷里，而其他人不能忍受痛苦，他没有让它影响他的喜悦。真的, 回的德行令人钦佩!"
Confucius said: "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a
single gourd dish of drink, and living in his mean narrow lane, while others could not have endured
the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"

子贡说: “你会怎么说一个人，慷慨地给人好处，可以帮助每个人？是否有可能称他为完全贤惠？"孔子说："为什么只论与他有关的美德呢？他不应该有圣人的品质吗? 尧和舜大概还在意吧。现在，一个完美的美德的人，他想建立自己，也想建立别人；他想提升自己，也想提升别人。能够通过我们自己的东西来判断他人，这被称为美德的艺术。"
Zi Gong said: "What would you say about a person who, let's say, generously gives people benefits and can help everyone? Is it possible to call him completely virtuous?" Confucius said: "Why talk only about virtue in connection with him? Shouldn't he have the qualities of a sage? Even Yao and Shun still cared about it. Now a man of perfect virtue, who wants to establish himself, also seeks to establish others; wishing to elevate himself, he also seeks to elevate others. To be able to judge others by what is in ourselves is called the art of virtue."

曾子说："军官可能不是没有思想的广度和有力的耐力。他的负担很重，他的路线很长。完美的美德是他认为他要承受的负担 -- 它不重吗? 只有随着死亡，他的路线才会停止 -- 这不是很长吗？"

Zengzi said, "The officer may not be without breadth of mind and vigorous
endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he
considers it is his to sustain - is it not heavy? Only with death does his course stop - is it not long?"

==張一菲 Zhang Yifei Agnieszka Żmidzińska==
孔子说：回就是个贤人！有一个竹器，有一个瓢为了喝，住在狭窄的街巷。别的人受不了那么困难的情况，但是回就没有问题。回就是个贤人！子贡说：如果有个人会给别人好处，也可以帮助别人生活得很好，那样的人怎么样？可能说那样的人有仁有德吗？孔子说：什么有仁有德，一定是圣！尧和舜可能有问题做到！有仁有德的人，如果自己想要树立什么，也应该帮助别人树立，自己想要事情对他顺畅，也应该帮助别人顺畅。如果有人帮助别人解决他们的问题，可以说是实行仁的最好方法。曾子说：士人应该是弘毅，他的任务很重，路程很遥远。实行仁德做为自己的任务，不是很重要吗？死亡以后停下来，是不是那么远？

Confucius said: Hui is indeed a wise man! He has a bamboo vessel and a gourd for drinking, live in a narrow alley. Others couldn't handle that much difficult situation, but it's not a problem for Hui. Hui is indeed a wise man! Zi Gong said: If someone can benefit others and help others live a good life, what about that kind of person ? Could wo say that such a person is kind and virtuous ? Confucius said: anything what is kind and virtuous must be a saint! Yao and Shun may have had problems with it! A kind and virtuous person, if wants to establish something, should also help others to establish it, if he wants things to go smoothly for him, should also help others to go smoothly. If there is somebody who helps others solve their problems, we could say it's the best way to practice ,,ren". Ceng Zi said: the scholar should be perseverance, his task is hudge and the journey is long. Isn’t it important to practice benevolence as our own mission? It finish after death, is it really that long ?

==彭小希 Peng Xiaoxi Zofia Pieróg==
==朱清月 Zhu Qingyue Julia Czuban ==
孔子说：“真是个大贤人啊，颜回！用一个竹筐盛饭，用一只瓢喝水，住在简陋的巷子里。别人都忍受不了那穷困的忧愁，颜回却能照样快活。真是个大贤人啊，颜回！” Master said, "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"
子贡说：“如果一个人能广泛地给民众以好处，而且能够帮助众人生活得很好，这人怎么样？可以说他有仁德了吗？”孔子说：“哪里仅仅是仁德呢，那一定是圣德了！尧和舜大概都难以做到！一个有仁德的人，自己想树立的，同时也帮助别人树立；自己要事事通达顺畅，同时也使别人事事通达顺畅。凡事能够推己及人，可以说是实行仁道的方法了。”
Zi Gong said, "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue."
曾子说：“士人不可不拥有宏毅之心，承担重任并追求道德。”以仁心为已任，这岂非是重大的责任？等到死后才算完成，这不也是遥远的吗？
"Zengzi said: 'A scholar-official should not lack magnanimity and determination, bearing great responsibilities while pursuing the path. To take benevolence as one's responsibility, isn't this also a weighty matter? Only after death can one say it's done, isn't this distant too?'"

==马诗慧 Martyna Maciejewska==
==宋天源 Antoni Semmler==
==欧阳珍 Dorota Ożga==
孔子说：“回真了不起！就用一张竹席吃饭，总葫芦喝水，住在狭窄的巷子里，人们都难以忍受艰辛，但回依然保持快乐。真是个大贤人啊，颜回！
Confucius said: "What a great sage, Yan Hui! He served food in a bamboo basket, drank water from a bucket and lived in a humble alley. No one else could bear the sadness of poverty, but Yan Hui was able to live like him. What a great sage, Yan Hui!”

子贡说: "如果一个人能够广泛地惠及民众，能够让他们都过上好日子，那他是什么样的人呢？能说他有仁德吗？孔子回答说 "有普通的仁德，就一定有圣德！尧舜大概也很难理解这一点！仁德之人，既要自己立身，也要帮助别人立身；既要自己顺利，也要使别人顺利。可以说，凡事能推己及人，才是修仁之道"。

Zi Gong said, "And what would you think about a man with the ability to benefit the people and able to relieve the multitude? Would he be called benevolent?" Confucius said, "What is the use of benevolence if it is not guided by wisdom? A Yao or a Shun might still find it difficult to practice benevolence in the world. A benevolent person desires to establish others and to guide them. To be able to draw an analogy from near at hand may be said to be the way of benevolence.

曾子说：“士人不能不奋发有为，任重而道远。以仁德为己任，不是一件伟大的事吗？死后才算完成，不也遥远吗？

" Zengzi said, "A scholar should not be without broad-mindedness and perseverance. How can he fulfill his duties without such qualities? Is it possible for anyone to be without duties? Is it possible for anyone to fulfill his duties without perseverance?"

==成敏娜 Marysia Wojciechowska==
子曰：“贤哉回也！一箪食，一瓢饮，在陋巷。人不堪其忧，回也不改其乐。贤哉回也！”
The Master said, "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"

子贡曰：“如有博施于民而能济众，何如？可谓仁乎？”子曰：“何事于仁，必也圣乎！尧舜其犹病诸！夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。”
Zi Gong said, "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue."

曾子曰：“士不可以不弘毅，任重而道远。仁以为己任，不亦重乎？死而后已，不亦远乎？”
The philosopher Zeng said, "The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he considers it is his to sustain - is it not heavy? Only with death does his course stop - is it not long?"

==欧阳 Aleksandra Ksel==

=《論語》The Analects V=

子路曰：“衛君待子而為政, 子將奚先?” 子曰：“必也正名乎!”
子路曰：“有是哉，子之迂也! 奚其正?”
子曰：“野哉, 由也!君子於其所不知，蓋闕如也。名不正，則言不顺; 言不順，則事不成；事不成，則禮樂不典; 禮樂不典，則刑罰不中; 刑罰不中，則民無所錯手足。故君子名之必可言也，言之必可行也”。君子於其言，無所苟而已矣“。”

Student list (please write both, the modern Chinese translation and the English translation beneath your name):
==周佳琪 Katarzyna Gutorow==

Zi Lu said: “The king of Wei is waiting for you to take over the rule, what are you going to do first? Confucius said: “The terminology must be corrected!” Zi Lu said: “Again, Confucius is making it complicated! Why would you correct terminology?” Confucius replied: “Zi Lu, you are too simple! A gentleman is conscious about things he doesn’t know. If terminology is not corrected, the words will be incorrect; if words are incorrect, nothing will be accomplished; if nothing is accomplished, the rituals and music won’t be up to par; if rituals and music are not up to pair, then the punishments and penalties will not be appropriate; if the punishments and penalties aren’t appropriate, the people can do nothing. Therefore, a gentleman's terminology must be speakable, and his words must be practicable. A gentleman’s words must be always correct."

子路说：卫王正等着你来接掌政权，你打算先做什么？孔子说：”必须纠正术语！“
子路说：”孔子又一次把问题复杂化了！为什么要纠正术语？” 孔子回答：”子路，你太单纯了！君子对自己不知道的事情要有清醒的认识。如果不纠正术语，言就会不顺；如果言不顺，则事不成；如果事不成，斋教和音乐就会不伦不类；如果斋教和音乐不伦不类，则刑罚不当；如果刑罚不当，人民就无能为力。因此，君子用术语可言，言语要可行。君子的语言总是要正确。

==安伊人 Anastasiia Kozenko==
==柯欣怡 Ke Xinyi Weronika Krzysztofa Kata==

子路说：“卫国的君王期待你协助治理国家。你先要做的是什么？孔子说：“我们要正名！“ 子路说：“你是认真的吗？为什么这个这么重要？” 孔子说：“你很简单吧？高尚的人不会对他不知道的事情妄下结论。” 孔子说：“如果术语不更正，那么所说的就无法遵循。如果说的话不能遵循，那么工作就无法完成。工作不能完成，礼乐就不能发展。礼乐不能发达，刑罚就不合适。刑罚不当，老百姓就寸步难行。因此，君子必须将自己的术语运用到真实的语言中，言行一致。君子之言，不能无定。”
Zi Lu said: „Wei ruler is waiting for your assistance in ruling the country. What do you want to do in the first place?” Confucius said: „We have to change names.” Zi Lu answered: „For real? Why do you care about this that much?” Confucius said: „You’re so simple. A noble man is cautious about jumping to conclusions about that which he does not know. If we don’t correct the terminology, what is said there can’t be followed. If we can’t follow that, work can’t be completed. If work can’t be completed, ritual and music won’t work. If those two won’t work, criminal punishments won’t be appropriate. If punishments aren’t appropriate people won’t know how to behave. Noble man’s terminology has to work with real language, his speech must must go well with his actions. The speech of the noble man can’t be indefinite.

==皮娜莉 Natalia Piasecka==
子路说：“魏国的君主希望你帮助他治理国家。你最重要的优先事项是什么？”
孔子回答：“这个术语应该改正！”
子路问：“你是认真的吗？为什么这个这么重要?”
孔子说：“子路，你太单纯了。高尚的人会谨慎地对他不知道的事情妄下结论。如果属于不更正，那么所说的就无法遵循。如果不能遵循所说的话，那么工作就无法完成。工作不能完成，礼乐就不能提高。礼乐不能提高，刑罚就不恰当。刑罚不恰当，百姓就无法行动。因此，君子必须有正确的语言，言行一致。君子之言，不能无定。”
Zi Lu said: “The ruler of Wei expects your help in administering his country. What will be your most important priority?”
Confucius replied: “The terminology should be corrected!”
Zi Lu asked: “Are you serious? Why is this so important?”
Confucius said: “You are too simple, Zi Lu. A noble man is careful to jump to conclusions about what he does not know. If terminology is not corrected, then what is said cannot be followed. If what is said cannot be followed, then work cannot be completed. If work cannot be completed, then ritual and music cannot be improved. If rituals and music cannot be improved, punishment will not be appropriate. If punishments are not appropriate, the people cannot make a move. Therefore, the noble man must have his terminology applicable to true language, and his speech must be compatible with his actions. The speech of the noble man cannot be indefinite.”

==高志尚 Gao Zhishang Marcin Paszek==
==靜香 Jing Xiang Anastasiia Yarosevych==

子路问：“卫君等你参与治理，你将从何入手呢？” 孔子说：“必须正名！” 子路说：“有理啊，您真是太慢了！为什么不直接行动呢？” 孔子说：“子路啊，你真是个豁达的人！君子对于自己不了解的事情，就像是在荒野中。如果名字不正，言辞就会不顺；言辞不顺，事情就无法完成；事情无法完成，礼乐就无法规范；礼乐无法规范，刑罚就会不公正；刑罚不公正，百姓就会无所适从。因此，君子所用的名字必须是可以说得出口的，说出口的必须是可以实际执行的。君子在言辞时，绝不敷衍。

Zilu asked, "The Lord of Wei has been waiting for you to join the government. What will you prioritize?" Confucius said, "It is necessary to rectify names." Zilu said, "That's reasonable, but you, Master, seem too slow. Why not take direct action?" Confucius replied, "Zilu, you are straightforward. When a gentleman encounters something he does not understand, it is like being in the wilderness. If names are not correct, words will not be in accordance. If words are not in accordance, actions cannot be successful. If actions are not successful, rituals and music will not flourish. If rituals and music do not flourish, punishments will not be appropriate. If punishments are not appropriate, the people will have nowhere to put hand or foot. Hence, a gentleman's use of names can be spoken and his words can be acted upon. A gentleman, in his speech, is never deceitful.

==范乐 Fan Yue Alicja Jacheć==

子路说 "卫国国君想让您治理国家您打算从哪里开始呢？"
孔子回答说 "首先要提高自己的名声"
子路说子路说："有这样的事吗？你太迂腐了。你怎么能改好这个名字呢？"
孔子说 "仲由，你太无礼了。君子对自己不知道的事情总是采取怀疑的态度。名不正，则言不顺；言不顺，则事不成。名不正，则言不顺；言不顺，则事不成。礼乐不兴，刑罚就不能得当。刑罚不适当，人们就不知道该怎么做。故君子必有名，必能明言，必能效言。君子的言行从不马虎。

Zi Lu said: "The ruler of the state of Wei wants you to rule the country, where are you going to start first?"
Confucius replied: "First of all, you must improve your name."
Zi Lu said: "Is there such a thing? You are so pedantic. How can you fix this name?"
Confucius said: "Zhongyu, how rude. A gentleman always takes a skeptical approach to things he doesn't know. If his name is incorrect, he will not speak correctly and reasonably, and if he does not speak correctly and reasonably, things will not be done. If nothing is done, rituals and music will not be able to develop. Rituals and music will not be able to develop, the execution of punishment will not be able to appropriate. If the punishment is not appropriate, people will not know what to do. Therefore, a gentleman must have a name, must be able to speak clearly, and must be able to speak in an effective way. A gentleman is never sloppy in his words and actions.

==范洁宁 Fan Jiening Vladyslava Bunii==
==江小敏 Jiang Xiaomin Anastasiya Ihnatovich==
Zi Lu asked: “If the ruler of Wei entrusted you with the management of his state, what would you do first?” Confucius said: "It is necessary to start by correcting the names.”. Jilu said, “Really? Isn't that a little weird? How would that fix it?” Confucius said, “How uneducated you are! When a leader does not understand what he is talking about, he should remain silent. If the names are wrong, then the words have no basis. When words do not correspond to the truth of things, nothing can be done successfully. When nothing can be done successfully, ritual and music will not flourish. When ritual and music do not flourish, punishments are not properly applied. When punishments and penalties are not applied properly, people do not know how to behave. Therefore, the leader must be able to give an appropriate name to what he wants to talk about, and must also be sure that he is doing exactly what he says. When it comes to the words of a leader, he should not allow any negligence.”
子路问："如果卫国的统治者委托你管理他的国家，你会先做什么？孔子说："有必要从纠正名字开始。”. "季禄说："真的吗？这不是有点奇怪吗？那该怎么解决呢？"孔子说："你多没教养啊！当一个领导者不明白他在说什么时，他应该保持沉默。如果名字是错误的，那么这些词就没有依据了。当言语与事物的真理不符时，没有什么可以成功地完成。当没有任何事情可以成功完成时，仪式和音乐就不会蓬勃发展。当仪式和音乐没有蓬勃发展时，惩罚就没有得到适当的应用。当处罚和处罚没有正确应用时，人们不知道如何表现。因此，领导者必须能够给他想要谈论的内容起一个适当的名字，并且还必须确保他正在做他所说的事情。当谈到一个领导者的话时，他不应该允许任何疏忽。”

==安然 An Ran Veranika Anisimava==
子路问："如果魏国的统治者委托你管理他的国家，你会先做什么？"孔子说："我们需要从纠正名字开始。"季禄说："真的吗？这不是有点奇怪吗？这将如何解决这种情况？"孔子说：'你多没教养啊！当一个领导者不明白他在说什么时，他应该保持沉默。如果名字是错误的，那么这些词就没有依据了。当言语与现实不符时，没有什么可以成功地完成。当没有任何事情可以成功完成时，仪式和音乐就不会蓬勃发展。当仪式和音乐不蓬勃发展时，惩罚就不会得到适当的应用。当惩罚和惩罚没有正确应用时，人们不知道如何表现。因此，领导者必须能够给他想要谈论的内容起一个适当的名字，并且还必须确保他正在做他所说的事情。当谈到一个领导者的话时，他不应该允许任何疏忽。”
Zi Lu asked: “If the ruler of Wei entrusted you with the management of his state, what would you do first?” Confucius said: "We need to start by correcting the names.” Jilu said, “Really? Isn't that a little weird? How would this fix the situation?”Confucius said, 'How uneducated you are! When a leader does not understand what he is talking about, he should remain silent. If the names are wrong, then the words have no basis. When words do not correspond to reality, nothing can be done successfully. When nothing can be done successfully, ritual and music will not flourish. When ritual and music do not flourish, punishments are not applied properly. When punishments and penalties are not applied properly, people do not know how to behave. Therefore, the leader must be able to give an appropriate name to what he wants to talk about, and must also be sure that he is doing exactly what he says. When it comes to the words of a leader, he should not allow any negligence.”

==張一菲 Zhang Yifei Agnieszka Żmidzińska==

子路说：卫国王想你管理国家，首先你想做什么？孔子说：先我们必修正名。子路说：“有人这样做的吗？你太迂腐了。名怎么正啊？孔子说：由，你真的粗野！君子总是存疑对他不知道的事情。名不正，说的话就不顺当，什么事办不成，礼乐也不能兴盛，刑罚不会得当，刑罚不得当人类就不知道怎么办。这是为什么君子必修有名分，说得明白，说出来一定能够行好。君子对他自己说的话从来没有马虎。

Zi Lu said: king of Wei wants you to rule country, what would you do first ? Confucius said: first, we must rectificate names. Zi Lu said: Is there a men who has done this ? You are too pedantic. How to rectificate name ? Confucius said: You, you are truly rude! Junz is always suspicious of things he doesn't know. If the name isn't right, what's said won't be appropriate, nothing will be done, rituals and music will not develop, punishment will not be appropriate, and people will not know what to do if the punishment is not appropriate. That's why junzi must have a good reputation, speak clearly and be sure the good things will be done after he speak. Junzi is never careless about what he says.

==彭小希 Peng Xiaoxi Zofia Pieróg==
==朱清月 Zhu Qingyue Julia Czuban ==
子路說：「如果衛國的君主等待您去執政，您首先要做的是什麽？」孔子說：「一定是糾正名分呀！」子路說：「是這樣的嗎？你太迂腐了，糾正名分有什麽用？」孔子說：「你太粗野了！君子對於不懂的事情，一般都採取保留意見。名分不正當，說話就不合理；說話不合理，事情就辦不成。事情辦不成，法律就不能深入人心；法律不能深入人心，刑罰就不會公正；刑罰不公正，則百姓手足無措，不知如何是好。所以領導做事必須說得通、說話必須行得通。領導說話，絕不隨便、馬虎。」
Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied, "What is necessary is to rectify names." "So! indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How uncultivated you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."

==马诗慧 Martyna Maciejewska==
==宋天源 Antoni Semmler==
==欧阳珍 Dorota Ożga==
子路曰：“卫君待子而为政，子将奚先？”子曰：“必也正名乎！”子路曰：“有是哉，子之迂也！奚其正？”子曰：“野哉由也！君子于其所不知，盖阙如也。孔子说：“你很简单吧？高尚的人不会对他不知道的事情妄下结论。” 孔子说：“如果术语不更正，那么所说的就无法遵循。如果说的话不能遵循，那么工作就无法完成。工作不能完成，礼乐就不能发展。礼乐不能发达，刑罚就不合适。刑罚不当，老百姓就寸步难行。因此，君子必须将自己的术语运用到真实的语言中，言行一致。君子之言，不能无定。

Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied: "What is necessary is to rectify names." "So indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How ignorant you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names are not correct, language is not in accordance with the truth of things. If language is not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, decency and music will not prosper. Rituals and music will not be able to develop, the execution of punishment will not be able to appropriate. If the punishment is not appropriate, people will not know what to do. Therefore, a gentleman must have a name, must be able to speak clearly, and must be able to speak in an effective way. A gentleman is never sloppy in his words and actions.

==成敏娜 Marysia Wojciechowska==
子路曰：“卫君待子而为政，子将奚先？”子曰：“必也正名乎！”子路曰：“有是哉，子之迂也！奚其正？”子曰：“野哉由也！君子于其所不知，盖阙如也。名不正，则言不顺；言不顺，则事不成；事不成，则礼乐不兴；礼乐不兴，则刑罚不中；刑罚不中，则民无所措手足。故君子名之必可言也，言之必可行也。君子于其言，无所苟而已矣。”

Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied, "What is necessary is to rectify names." "So! indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How uncultivated you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."

==欧阳 Aleksandra Ksel==

Classical Chinese Poetry and Prose

2023-12-15T07:17:21Z

Zhou Jiaqi: /* Student presentations */

FRI 8:00-9:30 sal. 424 Classical Chinese Poetry and Prose Jezyk chinski klasyczny SIN-m I 30+30, fall 2023, Adam Mickiewicz University, Poznan

Tools:

Fulltext & English translation: http://www.acmuller.net/con-dao/analects.html

Wenyanwen Zidian: https://wyw.hwxnet.com/

=Schedule=
===课程安排 Schedule===
*1 Oct 6, 2023 8:00-9:30 424
*2 Oct 13 8:00-9:30
*-
*3 Oct 27 8:00-9:30
*-
*?4 Nov 10
*?5 Nov 17
*?6 Nov 24
*7 Dec 1 8:00-9:30, 13:15-14:45
*8 Dec 8 8:00-9:30, 13:15-14:45
*9 Dec 15 8:00-9:30, 13:15-14:45
*10 Dec 16 8:00-9:30
*11 Jan 12 8:00-9:30
*12 Jan 19 8:00-9:30
*13 Jan 26 8:00-9:30
*14 Feb 2 8:00-9:30
*15 Feb 9 Final Paper (homework)
==Session 1==

本课程由吴漠汀线下授课。课堂语言为中文，但也会提供一些英语/法语/德语/日语/波兰语的解释。一部分的资料是简体字的，一部分繁体字。你们注意到繁体字的时候，请打招呼。看繁体字慢慢的也要看习惯。

This class is taught by Martin Woesler in presence. The class language is Chinese, however, some explanations in English/French/German/Japanese/Polish will be given. Some part of the teaching material is in simplified characters, another part in traditional character. If you find traditional characters, please tell the teacher. You should get used to reading traditional characters too.

1. 请阅读使用条款：通过注册本维基，您同意将您的数据（姓名、学号、学习方向、电子邮件、设备技术数据、IP地址等）和您在课堂上的贡献（作业、翻译、演讲、讲义、期末考试试卷等）储存起来，用于评分和学术用途（教学和研究用的匿名）。你明确同意你的贡献可以由老师以他的名义使用，例如用于出版，用于改进教材等。

1. Please read the terms of Use: By registering for this Wiki, you give your consent that your data (name, study no., study direction, email, technical data of your device, ip address etc.) and your contributions to class (homework, translations, presentations, handouts, final exam papers etc.) is stored for grading, and academic use (teaching and ANONYMIZED for research). You explicitely agree that your contributions can be used by the teacher under his name, e.g. for publication, for improvement of teaching material etc.

2. 我们需要一些志愿者。我们的助教是泊语丰(Martyna)她应该给老师发一份学生名册，并将所有作业和测验的成绩以及她从老师那里收到的成绩输入名册，由老师保管。我们还需要1名wiki管理员和5名调查助理，他们要知道如何使用http://wjx.top。如果我们有超过100名学生，我们需要2名教学助理。所有这些人的 "课堂表现 "成绩都会得到加分。注册后（见下面第3点），请在这里直接在角色后面写上你的名字（例如："教学助理--雷锋"）。要改变维基上的任何内容，请见下面第3点。

*教学助理 - Anastasiia [[Teaching assistant]]
*维基管理员 - Alicja [[Wiki admin]]

2. We need volunteers! Our teaching assistant 助教 is Anastasiia. She should send a student roll to the teacher and enter all grades from homework and quizzes and those she receives from the teacher into the roll to be kept with the teacher. We still need 1 [[wiki admin]] and this time we do not need survey assistants, who know how to use http://wjx.top. If we have more than 100 students, we need 2 teaching assistants. All of them will get extra points for their "performance in class" grade. After registration (see point 3 beneath), please write your names here directly behind the role (e.g. "teaching assistant - Lei Feng"). To change anything on the wiki, please see point 3 beneath.

3. 请在本维基上注册。从任何地方你都可以按照这个链接注册：https://bit.ly/WIKIREG。如果您已经在这里，请点击右上角的 "注册（register）"，然后点击 "申请一个（request one）"。然后请在两个名字（用户名和真名）中使用你的拼音真名（姓和名之间留有空白）进行注册，所以要有两次 "雷锋 "和 "雷锋"。请勾选您同意条款和条件的选项。然后输入密码 "wikicaptcha "并点击 "提交"。你会收到一封带有链接的确认邮件。你可以点击该链接，确认你的身份并创建一个密码。然后你需要等待1-2天，直到老师授予你权限。你将会收到另一封邮件，当它发挥作用的时候。有了这个维基的访问权，你就可以直接编辑一切，包括这个页面。如果你想学习如何在Wiki上进行编辑，请阅读这里： [[uvu:Community_Portal]] 。在编辑之后，你会被要求输入密码以保存修改，这次的密码是 "wikicaptcha"。

3. Please register on this Wiki. From any place you can register following this link: https://bit.ly/WIKIREG. If you are already here, click on "register" on the top right corner, and then on "request one". Then please register with your real name in Pinyin (with blank space between the family name and the given name) for the two names (username and real name), so two times "Lei Feng" and "Lei Feng". Please check the box that you agree to the Terms and Conditions. Then type in the password "wikicaptcha" and click on "submit". You will receive a confirmation email with a link. You can click on the link, confirm your identity and create a password. Then you need to wait 1-2 days until the teacher grants you access. You will receive another email when it will work. With the access to this wiki, you can directly edit everything, including this page. If you want to learn how to edit on Wiki, please read here: [[uvu:Community_Portal]] After editing, you will be asked for a password to save changes, this time the password is "wikicaptcha".

4. 请在本班的微信群里注册。该微信群将由助教创建。请务必在群里显示你的名字和以下内容： "雷锋20级笔译"。

4. Please register on the WeChat Group of this class. The WeChat Group will be created by the Teaching Assistant. Please make sure to display your name in the group with the following details: "Lei Feng 雷锋 20级笔译".

5. 为了便于交流，请将老师good_old_cathay添加到你的微信联系人中。

5. For communication please add the teacher good_old_cathay to your WeChat contacts.

6. 请为第二节课准备第一篇课文（课本第12-15页）。

6. Please prepare the first text for the Session 2 (text book pages 12-15).

7. 请在第二节课前做小测验。

7. Please take the quiz before Session 2.

8. 请选一个这个学期要用ppt介绍的一个题目，写在下面学生名单的名字后面。

8. Please choose a topic to present with ppt and write the topic behind your name in the student roll beneath.

Here a summary of the most important points in Chinese:
@所有人
请各位同学将群聊备注改为姓名拼音姓名班级的格式，如 Li Xin 李欣 21级英语笔译。请各位同学浏览此网站了解本学期的课程要求：https://bou.de/u/wiki/Classical_Chinese_Poetry_and_Prose （短一点的是http://bit.ly/...，然后按我们课的链接）. 我们的课程还需要六位同学分别做网站管理员（1位）和這一次不需要调查助手（5位），期末可以得到一定加分，请有意向的同学在今天晚上六点前私聊我。请大家尽快完成以下课程前准备：

*https://bit.ly/WIKIREG 请在此维基网站上注册，用户名和真实姓名都请填写自己姓名的拼音，像"Li Xin"和"Li Xin"，密码填wikicaptcha，收到邮件确认身份后等待老师通过

注：在中国大陆内有的链接可能要用vpn才能进

#Organizational things incl. course goals, competences to achieve and workload

'''Student Role''' Self introduction
#周佳琪 Katarzyna Gutorow 对亚洲感兴趣
#安伊人 Anastasiia Kozenko 想在中国工作，笔译
#柯欣怡 Ke Xinyi Weronika Krzysztofa Kata 喜歡中文、筆譯
#皮娜莉 Natalia Piasecka 喜歡中國文化、閲讀中文的小説，筆譯
#高志尚 Gao Zhishang Marcin Paszek 對台灣文化感興趣（英語、俄語、德語、日語、波斯語）
#靜香 Jing Xiang Anastasiia Yarosevych Marketing 市場營銷
#范乐 Fan Yue Alicja Jacheć 要掙錢，翻译 WikiAdmin
#范洁宁 Fan Jiening Vladyslava Bunii 想去台灣或者大陸留學，希望儅口譯的翻譯
#江小敏 Jiang Xiaomin Anastasiya Ihnatovich 外語、喜歡中國文化，想去中國留學 TA
#安然 An Ran Veranika Anisimava 想去大陸還是台灣留學，想學習業務（Business）
#張一菲 Zhang Yifei Agnieszka Żmidzińska 從小對中國感興趣（中國武俠電視劇）The Legend of Nezha，以後有可能要儅老師
#彭小希 Peng Xiaoxi Zofia Pieróg 中國社會感興趣，英文學術論文，社會科學
#朱清月 Zhu Qingyue Julia Czuban 喜歡學外語，聽説漢語很難，要挑戰，以後要當翻譯，對中國社會感興趣
#马诗慧 Martyna Maciejewska
#宋天源 Antoni Semmler
#欧阳珍 Dorota Ożga
#成敏娜 Marysia Wojciechowska
#欧阳 Aleksandra Ksel

==Schedule with topics (please write your name behind one topic to do a presentation on it)==
Each time introduction, vocabulary, grammar, translation exercises

1 Oct 6, 2023 8:00-9:30 424 Organizational things

2 Oct 13 8:00-9:30 Self-introduction

3 Oct 27 8:00-9:30 The Analects I Antoni Semmler 宋天源

4 Dec 1 8:00-9:30 The Analects II 高志尚 Gao Zhishang Marcin Paszek

5 Dec 1 13:15-14:45 The Analects III 成敏娜 Marysia Wojciechowska

6 Dec 8 8:00-9:30 The Analects IV 靜香 Jing Xiang Anastasiia Yarosevych, 安伊人 Anastasiia Kozenko,

7 Dec 8 13:15-14:45 The Analects V 朱清月 Zhu Qingyue Julia Czuban

8 Dec 15 8:00-9:30 The Analects VI 皮娜莉 Natalia Piasecka, 柯欣怡 Ke Xinyi Weronika Krzysztofa Kata

9 Dec 15 13:15-14:45 Book of Rites I 马诗慧 Martyna Maciejewska

10 Dec 16 8:00-9:30 Book of Rites II

11 Jan 12 8:00-9:30 Book of Rites III 江小敏 Jiang Xiaomin Anastasiya Ihnatovich, 范洁宁 Fan Jiening Vladyslava Bunii

12 Jan 19 8:00-9:30 Book of Rites IV 張一菲 Zhang Yifei Agnieszka Żmidzińska

13 Jan 26 8:00-9:30 Book of Rites V 安然 An Ran Veranika Anisimava

14 Feb 2 8:00-9:30 Selected Readings 欧阳 Aleksandra Ksel

15 Feb 9 Final Paper (homework)

==Session 2 Organizational Things I Oct 13 8:00-9:30==
==Session 3 仲尼《論語》The Analects I Oct 27 8:00-9:30==

===Important Introductions you may want to read===
*[[Classical Chinese 2023]] 文言文，包括基本的概要 with a general introduction into classical Chinese
*Examples of classical Chinese poetry with modern Chinese translation [[Critical Overview of Chinese Literature 2023]] 例子：蘇東坡之賦

For prose texts, we will deal with short excerpts from the Analects and the Book of Rites.

Please prepare for next session in two weeks:

1. Read the following introduction and the first sentences until the mark "UNTIL HERE".

2. Please write a modern Chinese translation of the sentences.
===概要 introduction===

The Analects have not been written by Kungfutse, but similarly to Platon's works were written down by his disciples and followers. Kungfutse mostly became known through the rewriting of probably Mengzi, who called himself "The 2nd greatest philosopher after Kungfutse". Mengzi was not successful in his career, but had to travel a lot to offer his service to different rulers. Therefore, he seem to have invented the travels of Kongfutse. Since the Lunyu was forbidden in Qin Dynasty, the version we have today is based on n Zheng Xuan (127-200) merging three texts. Also, the Lunyu does not consist out of only Confucian thoughts, but are a collection from several sources including those refering to their masters with "子曰". Kungfutse himself was called "仲尼" in his time. Also, main ideas we call "Confucianist" today, like the unity of Zhou, the importance of rites and the filial piety are far older than Confucius. Therefore, we have a pre-Confucian Confucianism. Confucianism is called "儒學" and Neo-Confucianism "新學". One of the main ideas of Confucius is the Golden Rule. Hegel later referred to this as the start of the "Walk of the World Spirit" over the 100 Schools, Buddha, Zaratustra, Ancient Greek Philosophy, Roman Philosophy to German Philosophy.

郭锡良 Guo Xiliang: 古代汉语(下)(修订本): 【《論語》介紹】《論語》是記載孔子言行的書。孔子（公元前551—前479年），名丘，字仲尼，春秋時魯國曲阜（今山東曲阜市）人。他是我國古代一個影響深遠的思想家、教育家，是儒家學派的創始人。他出身於没落的貴族世家，曾短期在魯國做官，又周遊許多諸侯國，想推行自己的政治主張，未被採納，後來致力於教育工作和整理古典文獻，相傳他的弟子有三千多人。孔子思想的主要内容是提倡禮樂和仁義。禮樂是孔子提出的維護社會秩序的規範，仁義是他提倡的立身處世的道德標準。“仁”是這一思想體系的核心。所謂“仁”就是愛人，就是推己及人的同情心。這種道德觀念的提出，表現了對人的重視和對人際關係的新認識。這有緩和矛盾、維護統一的一面，也有同情庶民的一面。它表現在政治上就是“爲政以德”。孔子創立的儒家學説，影響極爲深遠。他公開講學授徒的活動，對我國古代文化教育的發展，有一定促進作用。他通過自己豐富的教學實踐，總結了不少有益的經驗。他在整理和保存我國古代的文獻方面，也作出了巨大的貢獻。

《論語》是研究孔子學説的基本資料，全書的主要内容是孔子在談話中對禮樂、仁義以及其他一些意識形態的説明和解釋。在封建社會的整個歷史時期，《論語》是每個讀書人必讀的經典，影響之大是無與倫比的。

《論語》的最後成書，約在戰國初年，它是由孔子的弟子和再傳弟子編定的。漢代曾流傳魯論、齊論、古論三種不同的本子，我們今天所見到的《論語》二十篇是漢朝人在上述三種本子的基礎上整理而成的。《論語》的注本爲數非常多，影響大的有何晏的《論語集解》，朱熹的《論語集注》，劉寶楠的《論語正義》。今人楊伯峻有《論語譯注》。

===Introduction from Beida Gudai Hanyu===
論語

《論語》是由孔子弟子及再傳弟子輯録而成的一部書。孔子(前 551—前479),名丘，字仲尼，鲁國陬邑(今山東省曲阜市東南)人。孔子中年開始聚徒講學，後又在魯國做過官。五十多葳周遊列國，希望實現自己的政治主張，但未得到諸侯的任用。晚年專心致力於教育，整理古代文獻。孔子是思想家、教育家，儒家學派的創始人。其學説的核心是“仁” (仁爱),他的倫理思想、教育理念有許多可貴的因素值得肯定。他又是中國古代私人講學的第一人，在整理古代文獻、傳播古代文化方面做出了重大貢献，被尊奉為中國古代的聖人。

《論語》一書記録了孔子及其弟子的言行，内容涉及政治觀點、倫理觀念、道德修養、教育學習等方面，蘊含了豐富的人生經驗和深刻的哲理思考。《論語》是一種語録體，言簡意駭，暁暢易懂，含蓄有致，書中的很多話已成為格言和成語，對後代的文學語言有很大影響。

《論語》成書約在戰國初年。漢代《論語》有《齊論》《鲁論》《古論》三種本子，今本《論語》由漠代人整理而成，共二十篇，每篇分若干章。《論語》的注本很多，通行的有三國魏何晏《論語集解》、南宋朱熹《論語集注》、清代劉寶楠《論語正義》、近人程樹德《論語集釋》、今人楊伯峻《論語譯注》等。

選文據影印本《十三經注疏》,中華書局一九八○年版。文章題目為後加。

===The Analects – vocabulary 常用詞===

===The Analects – grammar 古漢語常識===

Punctuation

===《論語》預科作業 The Analects - preparatory homework: translation exercises===
爲了準備第三次上課，麻煩每個同學翻譯下面兩句，翻譯成中文和英文。

Homework as a preparation for the 3rd session. Please translate the following two sentences into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231027_homework]].

==Student presentations==

The Analects I

Antoni Semmler 宋天源 [[Media:Friends_Golden_Rule.pptx]]

==Session 4 仲尼《論語》The Analects II Dec 1 8:00-9:30==
Teaching Assistent: Katarzyna

Student presenter today: 高志尚 Gao Zhishang Marcin Paszek

Powerpoint for download:

===Homework to prepare for today===
1. Please read all the texts under Analects II before class.

2. Please write a modern Chinese translation of the Text 1 here on this subwebpage for homework: [[20231201_homework]].

===概要 introduction===

===郭锡良 Guo Xiliang: 古代汉语(下)(修订本): 子路曾晳冉有公西華侍坐①===
【説明】這篇對話生動地記敍了孔門四弟子的不同性格、志趣，也表現了孔子的教育目的和教學方法。子路、冉有、公西華都想在政治上表現自己的才能。曾晳的回答似乎與政治無關，有點“淡泊自得”的味道，其實不然，他所描繪的正是“大同社會”的一個縮影，所以深受孔子的贊揚。本篇選自《論語·先進》。

====Text 1====
子路、曾晳、冉有、公西華侍坐。

子曰：“以吾一日長乎爾，毋吾以也② 。居則曰：‘不吾知也③ ！’如或知爾，則何以哉④ ？”子路率爾而對曰⑤ ：“千乘之國，攝乎大國之間，加之以師旅，因之以饑饉⑥ ；由也爲之，比及三年，可使有勇，且知方也⑦ 。”夫子哂之⑧ 。“求，爾何如？”對曰：“方六七十，如五六十⑨ ，求也爲之，比及三年，可使足民⑩ ，如其禮樂，以俟君子⑪ 。”“赤，爾何如？”對曰：“非曰能之，願學焉⑫ 。宗廟之事，如會同⑬ ，端章甫⑭ ，願爲小相焉⑮ 。”“點，爾何如？”鼓瑟希，鏗爾，舍瑟而作⑯ 。對曰：“異乎三子者之撰⑰ 。”子曰：“何傷乎⑱ ？亦各言其志也！”曰：“莫春者，春服既成⑲ ，冠者五六人，童子六七人⑳ ，浴乎沂，風乎舞雩，詠而歸㉑。”夫子喟然嘆曰：“吾與點也㉒。”

====Text 1 注釋====
①　子路：姓仲名由，字子路，一字季路。　曾晳：名點，曾參的父親。　冉有：名求，字子有。　公西華：名赤，字子華。公西是複姓。　侍坐：陪着〔孔子〕坐着。　侍：本指侍立於尊者之旁。

②　因爲我比你們年紀大些，〔人家〕不用我了。　一日：一兩天的意思。作“長”的狀語。　長乎爾：比你們年長。　乎：介詞，表比較。　爾：第二人稱代詞，這裏表複數。　毋吾以：不用我。　吾：作“以”的賓語，在否定句中代詞賓語前置。　以：動詞，用。

③　居：平居，卽平常。這句的主語是“你們”。　不吾知：不知吾。

④　或：無定代詞，有人。　何以：怎麽辦。

⑤　率爾：不假思索的樣子。

⑥　千乘之國：有一千輛兵車的國家。　乘：一車四馬。　攝：夾。　加：加在上面。　之：代詞，指千乘之國。　師旅：古代軍隊編制的單位。五百人爲一旅，二千五百人爲一師。這裏指大國來侵犯的軍隊。　因：繼，連續。　饑饉：指饑荒。《爾雅·釋天》：“穀不熟爲饑，菜不熟爲饉。”

⑦　比（舊讀bì）及：等到。　方：方向，卽義方，儒家所謂的“義方”，就是“親其上，死其長”之類。

⑧　哂（shěn）：亦作“吲”，微笑。這裏略帶譏笑的意思。

⑨　方：見方，卽每邊的長度。　如：或者。這句是指縱横六七十里或五六十里。周制六尺爲步，三百步爲里。周尺約合今20厘米至23厘米，一里約合今0.7里，這裏是約數，并非實指。

⑩　足民：使民豐足。

⑪　如其：至於那個。　如：若，至於。有表轉折的作用。　其：代詞，那個。　俟：等待。

⑫　焉：這裏作指示代詞兼語氣詞。所指代的内容卽下文所説的“小相”這種工作。

⑬　宗廟：祖廟，諸侯國有宗廟。這裏指祭祀祖先。　會同：古代諸侯朝見天子，如不是按規定的時間去朝見叫做“會”，與衆諸侯一起去朝見叫做“同”，後來兩君相見也叫做“會”。

⑭　端章甫：都是名詞用作動詞。　端：玄端，一種禮服。　章甫：當時貴族通常戴的一種黑色禮帽。“甫”一作“父”。

⑮　小相：贊禮的人。卿大夫擔任贊禮工作叫“大相”，士擔任贊禮工作叫“小相”。

⑯　瑟：絃樂器。瑟身是長方形木質音箱，一般有二十五絃。　希：希疏。這裏指鼓瑟的聲音近於尾聲。　鏗爾：象聲詞，舍瑟的聲音。　作：立起來。

⑰　撰：才具，才幹。

⑱　何傷乎：有什麽關係呢？

⑲　莫春：指三月。也有人懷疑這裏的“莫春”並非夏曆三月，因爲三月的魯國，天氣還頗爲寒冷，不宜於浴，也不宜於“風乎舞雩”。　莫：暮的本字。　春服：指夾衣。

⑳　冠（guàn）者：古代貴族男性青年，有二十歲行冠禮的制度。所謂“冠者”，卽指二十歲以上的成年人。　童子：尚未成年的孩子，十九歲以下的小青年。

㉑　沂（yí）：水名。源出山東鄒縣東北，西流經曲阜與洙水合，入泗水。　風：這裏用作動詞。乘涼。　舞雩（yú）：地名，在曲阜市東南。　雩：本是求雨的祭名，雩祭時，還有舞蹈，故稱舞雩。雩祭的地方築有土壇，周圍種有樹，所以能乘風涼。　詠：歌詠。

㉒　喟（kuì）然：嘆息的樣子。　與：動詞，贊同。

====Text 2====
三子者出，曾晳後① 。曾晳曰：“夫三子者之言何如② ？”子曰：“亦各言其志也已矣。”曰：“夫子何哂由也？”曰：“爲國以禮，其言不讓③ ，是故哂之。”“唯求則非邦也與④ ？”“安見方六七十如五六十而非邦也者？”“唯赤則非邦也與？”“宗廟會同，非諸侯而何⑤ ？赤也爲之小，孰能爲之大⑥ ？”

====Text 2 注釋====
①　後：動詞，後出。

②　夫：指示代詞，那。

③　讓：禮讓，謙遜。

④　曾晳還没有明白孔子哂笑子路的原因。他以爲孔子笑子路不能“爲國”，而不懂孔子笑子路是由於子路説話態度不謙虚，如“率爾而對”，又誇説自己能使民“知方”等。所以，曾晳一連兩次發問“唯求……”、“唯赤……”。在曾晳看來，求與赤也表示了要“爲邦”，爲何孔子不笑話他倆呢？難道他倆所講的就不是國家嗎？

⑤　宗廟會同：意思是有宗廟之事，有會同之事。　非諸侯而何：不是諸侯國是什麽？　諸侯：這裏指國家。卽曾晳所謂的“邦”。

⑥　赤只能給諸侯擔任小相，誰能給諸侯擔任大相呢？　爲之小，爲之大：都是雙賓語。　之：指諸侯國。　小、大：指小相、大相。

====Text 3====
季氏將伐顓臾①

《論　語》

【説明】顓臾是魯國的國中之國，季氏要吞併它，這是符合當時歷史發展趨勢的。孔子從維護周朝的禮制出發，極力反對，並提出了他的一些治國安邦的主張。“不患寡而患不均，不患貧而患不安”。這在現實社會中雖然只是空談，但是却不無啓發。

季氏將伐顓臾。冉有、季路見於孔子曰②
：“季氏將有事於顓臾③
。”孔子曰：“求！無乃爾是過與④
？夫顓臾，昔者先王以爲東蒙主，且在邦域之中矣⑤
，是社稷之臣也，何以伐爲⑥
？”冉有曰：“夫子欲之⑦
，吾二臣者皆不欲也。”孔子曰：“求！周任有言曰⑧
：‘陳力就列⑨
，不能者止。’危而不持，顛而不扶，則將焉用彼相矣⑩
？且爾言過矣，虎兕出於柙，
玉毀於櫝中⑪
，是誰之過與？”
====Text 3 注釋====

①　季氏：“季”本是魯公子友的字，他的後代就以“季”爲氏。這裏的季氏指季康子，名肥。在魯哀公三年當權，二十七年卒。　顓臾（zhuānyú）：據説是太皡氏的後裔，姓風，是魯的附庸國，在今山東費縣附近。

②　冉有、季路：孔子的學生，當時都任季氏的家臣。　見：謁見。

③　有事：指軍事行動。古代把祭祀和戰争稱爲“國之大事”。

④　無乃……與：古漢語中的固定格式，表示一種推測語氣，可譯爲“恐怕……吧”。　爾是過：爾作“過”的賓語，前置。　是：指示代詞，在這裏複指賓語“爾”。　過：責備。用作動詞。全句意思是，恐怕應該責備你吧。

⑤　先王：先代的國君。　東蒙：山名。卽蒙山。在今山東蒙陰縣南。　主：主管祭祀的人。　邦域之中：指在魯國國境之内。

⑥　社稷之臣：國家的臣屬。　何以……爲：古漢語中的固定格式，表示反問語氣，可譯爲“爲什麽要……呢”。

⑦　夫子：指季康子。春秋時，對長者、老師以及大夫等都可以尊稱爲夫子。

⑧　周任：古代的一位史官。

⑨　陳力就列：〔能〕施展出才能，〔就去〕擔任職務。　陳：陳列，這裏是施展的意思。　就：動詞。走向。這裏是擔任的意思。　列：位，職務。

⑩　這三句是比喻的説法。大意是，〔瞎子〕遇到了危險卻不去攙扶，將要跌倒卻不去扶住，那何必要用那個攙扶的人呢！　相：攙扶盲人走路的人。

⑪　過：錯誤。　兕（sì）：獨角犀牛。　柙（xiá）：關猛獸的木籠子。　

：指甲，用來占卜吉凶。　玉：寶玉，用於祭祀。　櫝（dú）：匣子。

===The Analects II – vocabulary 常用詞===

===The Analects II – grammar 古漢語常識===

===Student presentations===

《論語》預科作業 The Analects II: 高志尚 Gao Zhishang Marcin Paszek https://uam.sharepoint.com/:p:/r/sites/2023.10Jezykchinskiklasyczny-PROSE/Shared%20Documents/General/Session%204.pptx?d=w9964146f02e5454495719a0d90cecab4&csf=1&web=1&e=6Byj7W

===The Analects II - translation exercises===

===《論語》預科作業 The Analects II - preparatory homework: translation exercises===

Homework as a preparation for the 4rd session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231207_homework]].

==Session 5 仲尼《論語》The Analects III Dec 1 13:15-14:45==

===概要 introduction===

====Text 4====
冉有曰：“今夫顓臾，固而近於費①
。今不取，後世必爲子孫憂。”孔子曰：“求！君子疾夫舍曰‘欲之’而必爲之辭②
。丘也聞有國有家者③
，不患寡而患不均，不患貧而患不安④
。蓋均無貧，和無寡，安無傾⑤
。夫如是，故遠人不服，則修文德以來之；既來之，則安之⑥
。今由與求也，相夫子⑦
，遠人不服，而不能來也；邦分崩離析，而不能守也；而謀動干戈於邦内。吾恐季孫之憂，不在顓臾，而在蕭牆之内也⑧
。”
====Text 4 Footnotes====

注　　釋

①　今夫：句首語氣詞，表示要發議論。　固：指城牆堅固。　費（舊讀bì）：僖公元年，魯君賜給季友汶陽之田及費，於是費成爲季氏世代的采邑。其地在今山東費（fèi）縣。

②　疾：討厭。　夫：指示代詞，那個。　舍曰：迴避説。　欲之：想要那樣。　爲之辭：給它找個借口。之、辭作“爲”的雙賓語。　之：指伐顓臾。　辭：這裏是託辭、理由、借口的意思。

③　有國有家者：指諸侯〔國〕和大夫〔家〕。

④　這兩句文字互誤。俞樾《古書疑義舉例》卷六：“按：寡、貧二字，傳寫互易，此本作‘不患貧而患不均，不患寡而患不安’。‘貧’以財言，‘不均’亦以財言。不均則不如無財矣，故‘不患貧而患不均’也。‘寡’以人言，‘不安’亦以人言？不安則不如無人矣，故‘不患寡而患不安’也。《春秋繁露·度制篇》引孔子曰：‘不患貧而患不均’，可據以訂正。”

⑤　蓋：副詞，表委婉地論斷原因。　傾：傾覆。

⑥　遠人：遠方的人。這裏指本國以外的人。　文德：指禮樂之類的德政教化。　來之：使之來。　來：不及物動詞，用作使動。　安之：使之安。　之：三個之字都是指遠人。

⑦　也：句中語氣詞，表停頓。　相：輔佐。

⑧　蕭牆之内：指魯國宫廷内部。魯哀公當時與專權的季孫氏之間存在很深的矛盾，所以孔子認爲季孫的憂患不在顓臾，而在於魯君。　蕭牆：國君宫門内的照壁。

====Text 5====
子　路　從　而　後

《論　語》

【説明】這一章反映了隱者鄙棄孔子周遊列國、汲汲於仕進的行爲；而子路則用儒家的政治思想、倫理觀念來反批評隱者潔身自好的出世思想。本章選自《論語·微子》。

子路從而後，遇丈人，以杖荷蓧①
。子路問曰：“子見夫子乎？”丈人曰：“四體不勤，五穀不分②
，孰爲夫子！”植其杖而芸③
。子路拱而立④
。止子路宿，殺雞爲黍而食之⑤
，見其二子焉⑥
。

====Text 5 Annotations====
注　　釋

①　從：跟隨。　後：動詞，落在後面。　丈人：老者。　蓧（diào）：除草用的農具。

②　勤：辛勤，勤勞。　五穀：古代五種主要糧食作物。説法不一，一説指稻、菽、麥、稷、黍，另一説有麻無稻。

③　植其杖：把他的拐杖插在地上。　芸：通“耘”，除草。

④　拱：拱手，表示敬意。

⑤　止：留。　爲黍：做黄米飯。　黍：黄米。　食（sì）之：給子路吃。食：及物動詞用作使動。

⑥　見（xiàn）其二子：使他的兩個兒子拜見（子路）。　見：用作使動。

====Text 6====

明日，子路行，以告①
。子曰：“隱者也。”使子路反見之②
。至則行矣③
。子路曰：“不仕無義④
。長幼之節，不可廢也⑤
；君臣之義，如之何其廢之⑥
？欲潔其身，而亂大倫⑦
。君子之仕也，行其義也⑧
。道之不行，已知之矣⑨
。”

====Text 6 Annotations====
注　　釋

①　以告：“以之告”的省略。意思是把這件事告訴孔子。

②　反：返回。

③　到了（丈人家時），而丈人已經走出去了。

④　不仕無義：不作官是不合宜的。　義：指合宜的道理。

⑤　長幼之間的禮節，是不能廢棄的。子路的意思是，荷蓧丈人“見其二子”，是没有廢棄長幼之節。

⑥　君臣之間的關係，又因爲什麽原故而廢棄呢？這裏所説的“君臣之義”，是指應當出去作官，以盡人臣之義，而不應該當“隱者”。　如之何：固定結構。這裏是詢問原因。　其：句中語氣詞，加强反問語氣。

⑦　潔其身：使其身潔。　亂：這裏是破壞、廢棄的意思。　大倫：指君臣之間的倫常關係。

⑧　君子之仕也：主謂結構之間插入“之”字，變成名詞性詞組，作主語。也：句中語氣詞，表停頓。　行其義：做他應該做的事。

⑨　道：這裏指儒家的政治理想、原則。　之：兩“之”字詞性不同，前者是連詞，將主謂結構變成名詞性詞組。後者是指示代詞，指“道不行”這件事。

====Text 7====
學而時習之(《學而》)

【説明】本章記述孔子對為學的態度。

子曰①:“學而時習之，不亦説乎①?有朋自遠方來④, 不亦樂乎?人不知而不愠⑤,不亦君子乎⑥?”

① 子：先秦用來尊稱有地位或有道德學問的男子。《論語》單用“子” 稱孔子。

② 時：按時。習：實習。習的内容不只是書本，也包括禮樂之類的内容。

③ 説(yuè): 高興。這個意義後作“悦”。

④ 朋：志同道合的人。

⑤ 别人不了解自己而自己业不生人家的氣。愠(yùn): 怒，生氣。

⑥ 君子：這裹指有德的人。

====Text 8====
顏淵季路侍(《公冶長》)

【説明】本章記述孔子與兩位弟子談論怎様做人。從中可以看出孔子的志向是把恩惠普施於天下之人，表現出他的仁德情懷。

颜淵季路侍①。子曰：“盍各言爾志②?”

子路曰：“願車馬衣輕裘舆朋友共，敝之而無憾③。” 顔淵曰：“願無伐善，無施勞④。”

子路曰：“願聞子之志。”

子曰：“老者安之，朋友信之，少者懷之⑥。”

① 顔淵(前521一前481):魯國人，名回，字子淵，孔子的學生，在孔

門中以德行學問著稱。季路(前542— 前480):姓仲名由，字子路，又稱季路，孔子的學生。侍：在尊長身邊陪伴侍奉。

② 盍(hé): “何不”的合音，為什麽不。爾：你，你們。

③ 衣輕裘：“輕”字應删(據阮元)。衣裘：衣服。朋友：志同道合的人。共：共同享用。敝 (bì): 破。這裹用作使動，意思是用破。之：指車馬衣裘。而：連詞，表轉折。憾：悔恨。

④ 伐：誇耀。善：(自己的)長處。施勞：張揚(對别人的)功勞。施：通“侈”(據朱駿聲),誇大，張揚。

⑤ 老年人(我要)使他們奉養安適，朋友(我要)使他們交往誠信，年輕人(我要)使他們受到關懷愛護。

===The Analects III – vocabulary 常用詞===

===The Analects III – grammar 古漢語常識===

===Student presentations===

The Analects III - 成敏娜 Marysia Wojciechowska https://uam.sharepoint.com/:p:/r/sites/2023.10Jezykchinskiklasyczny-PROSE/Shared%20Documents/General/Session%205.pptx?d=w2b6987277abb4a03aee0f6f8b905f99c&csf=1&web=1&e=Pl9YSc

===The Analects III - translation exercises===

==Session 6 仲尼《論語》The Analects IV Dec 8 8:00-9:30==
Teacher presentation for session 6: [[Media:06_Prose_Analects.pptx]]
===概要 introduction===

賢哉回也(《雍也》)

【説明】這是孔子對顔回安貧樂道的鑽揚。

子曰：“賢哉，回也!一簟食①,一瓢飲②,在陋巷②,人不堪其憂④,回也不改其樂。賢哉，回也!”

① 簞 (dān); 古代盛飯的竹器，圓形。

② 瓢(piáo): 用葫蘆製成的舀水的器具。飲：用作名詞，這裹指水。

③ 陋(lòu)巷：狭小的巷子。一説狭小的居室。

④ 不堪：承受不了。憂：憂愁。

如有博施於民而能濟衆(《雍也》)

【説明】孔子告訴子貢，踐行仁道不必捨近求遠，正確的途徑在於“近取譬”,推己及人。

子貢曰①:“如有博施於民而能濟衆②,何如?可謂仁乎?”子曰：“何事於仁③,必也聖乎④!堯舜其猶病諸⑤!夫

仁者，已欲立而立人，已欲達而達人⑥。能近取譬”,可謂仁之方也已⑥。”

① 子貢(前520—前456):姓端木，名賜，字子貢，孔子的學生。

② 博施：廣泛地施輿恩惠。濟：救助。

③ 何止於仁(從朱熹《集注》)。

④ 那一定是聖德了。

⑤ 堯和舜大概對此都感到不易呢!堯舜：傳説中上古的兩位賢明的帝王，是孔子心目中的聖人。其：語氣副詞，表示推测。病：難，感到不易。諸：“之”“乎”的合音。“之”代“博施於民而能濟衆”。

⑥ 夫(fú):句首語氣詞，表示要發議論。己欲立而立人：自己想要成功，也要使别人成功。立：有所成就。己欲達而達人：自己想要顯達，也要使别人顯達。達：得志而有地位。這是説推己及人(由自己推想到别人)是仁。

⑦ 就近拿自身的所欲(“欲立”“欲達”)作比(而推及他人)。近：指自身。取：尋取。譬：比喻。

⑧ 方：方法。指正確的途徑。

士不可以不弘毅(《泰伯》)

【説明】一個士人以踐行仁德作焉自己的責任，任重而道遠，必須具備 “弘毅”的品格素養。

曾子曰：“士不可以不弘毅①,任重而道逮”。仁以為已任，不亦重乎③?死而後已④,不亦遠乎?”

① 曾子(前505一前436):名参，字子舆，鲁國人。孔子的學生。弘：大。指抱負遠大。毅：意志堅强。

② 任：負擔(名詞)。這裹指肩負的責任。

③ 以踐行仁德作焉自己的貴任，不是很重嗎?“仁”作介詞“以”前置賓語。不亦……乎：一種固定格式，表示反問語氣。

④ 已：止。

篤信好學(《泰伯》)

【説明】孔子告訴弟子：出仕還是隱居，贫賤還是富貴，一切皆以“善道”焉凖則。

子曰：“篤信好學①,守死善道”。危邦不入，亂邦不居⑤。天下有道則見，無道則隠④。邦有道，貧且賤焉，取也⑤;邦無道，富且貴焉，恥也。”

① 篤(dǔ)信：真誠堅定地相信。篤：忠誠；厚實。

② 至死堅守真理。守死：堅持到死而不改變。善道：使所學的道達到完美。善：完善。(参朱熹《論語集注》)

③ 危邦：即將有危難的國家。亂邦：已經發生動亂的國家。

④ 有道：指政治清明。見(xiàn):現身，指出來做官。這個意思後寫作“現”。隱：隱居。

⑤ 恥:恥辱。

顔淵問仁(《顏淵》)

【説明】本章關述“仁”和“禮”的關係。孔子認焉自我約束、依禮而行是仁的基本要求。

顔淵問仁。子曰：“克己復禮馬仁①。一日克己復禮，天下歸仁焉②。馬仁由己，而由人乎哉③?”顔淵曰：“請問其目④。”子曰：“非禮勿視，非禮勿聽，非禮勿言，非禮勿動。”
顔淵曰：“回雖不敏，請事斯語矣⑤。”

① 克己復禮：約束自己，使自己的行焉復歸於禮的要求。克：抑制

(自己的私欲)。復：返回，回歸。禮：指當時社會的典章制度、行為凖則、道德规範。

② 一日：一旦。歸仁：歸附於仁德。一説“歸”是稱許的意思。“歸仁”就是天下人鑽許他有仁德

③ 實行仁德，完全在於自己，難道還在於别人嗎?

④ 目：條目，細則。

⑤ 敏：聰慧。事：從事，照著……做。斯：這，指示代詞。

齊景公問政於孔子(《顏淵》)

【説明】孔子的政治理想是君臣父子各正其位，各守其分，以禮治天下。

齊景公問政於孔子①。孔子對曰：“君君，臣臣，父父，子子①。”公曰：“善哉!信如君不君③,臣不臣，父不父，子不子，雖有粟④,吾得而食諸⑤?”

① 齊景公：姜姓，名杵臼，齊國國君，公元前五四七一前四九0年在位。政：政事，管理國家的事。

② 君主要像君主(盡君道),臣子要像臣子(盡臣道),父親要像父親 (盡父道),兒子要像兒子(盡子道)。後面的“君”“臣”“父”“子”都是動詞。

③ 信如：如果真的。

④ 雖：即使。粟(sù):縠子，去皮後稱小米。泛指糧食。

⑤ 我能吃得著嗎?諸：“之乎”的合音。

===The Analects IV – vocabulary 常用詞===

===The Analects IV – grammar 古漢語常識===

===Student presentations===

The Analects IV - 靜香 Jing Xiang Anastasiia Yarosevych, 安伊人 Anastasiia Kozenko
https://uam.sharepoint.com/:b:/s/2023.10Jezykchinskiklasyczny-PROSE/Ed9wvkCFtfFKi237SXRkM_UBW5f1yoKiXkdiLq176T_uQg

===The Analects IV - translation exercises===

Homework as a preparation for the 6 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231208_homework]].

==Session 7 仲尼《論語》The Analects V Dec 8 13:15-14:45==
Teacher presentation for session 7: [[Media:07_Prose_Analects.pptx]]

===概要 introduction===

==Text 7.1 衛君待子而馬政(《子路》)==

【説明】當時禮崩樂壤，名實不符的情況很嚴重。孔子强調“正名”的重要性。

子路曰：“衛君待子而為政①,子將奚先②?” 子曰：“必也正名乎③!”

子路曰：“有是哉，子之迂也④!奚其正⑤?”

子曰：“野哉⑥,由也!君子於其所不知，蓋闕如也①。名不正，則言不顺⑥;言不順，則事不成；事不成，則禮樂不典②;禮樂不典，則刑罰不中①;刑罰不中，則民無所錯手足①。故君子名之必可言也，言之必可行也”。君子於其言，無所苟而已矣“。”

① 衛君：一般認焉指衛出公，名輒，衛國國君。衛靈公之孫，衛靈公長子蒯(kuǎi)聩(kuì)之子。衛出公曾舆其父争奪君位。孔子認焉子輿父争君位是“名不正”,本章説的“正名”是有針對性的。参見《述而》篇“夫子焉衛君”章。焉政：治理國家政事。

② 先生打算先從哪些事情做起呢?奚：疑問代詞，相當於“何”。先：用作動詞，先做。“奚”是“先”的前置寶語。

③ 那一定是“正名”吧。正名：辨正名分(使名實相符)。名：名稱，名義，名分。

④ 先生的迂闊竟有如此嚴重啊!迂：行焉見解遠離實際，不合時宜。

⑤ 有什麽可糾正的?奚：疑問代詞，何。

⑥ 野：粗野，不合禮儀。

⑦ 蓋：句首語氣詞。闕(quē) 如：留下有疑問的地方不加評判。闕：通“缺”,空(kòng) 下來不加評説。

⑧ 名義不正，説起話來就不會順理得當。

⑨ 禮：指社會的典章制度、行為凖則、道德規範。樂：音樂。儒家認焉通過禮樂可以使尊卑有序，上下和諧。興：起；振興。

⑩ 中(zhòng): 得當。

⑪ 無所錯手足：没有放手脚的地方，即不知如何是好。錯：通“措”,放置。

⑫ 所以君子確定了一個名義就一定能够順理得當地説出来，説出來
就一定可以行得通。

⑬ 君子對於自己措辭説話，一定没有一點馬虎的地方纔算罷了。苟：苟且，不嚴肃。已：停止。

==Text 7.2: 在陳絕糧(《衛靈公》)==

【説明】本章談論君子舆小人在身處困境時的不同態度。

在陳絶糧①,從者病，莫能興①。子路愠見曰②:“君子亦有窮乎④?”子曰：“君子固窮⑤,小人窮斯濫矣⑥。”

① 魯哀公四年(前491),孔子輿弟子冁轉来到陳國、蔡國的邊境，適逢吴國討伐陳國，因此困於陳、蔡之間，糧食供給断絶。

② 病：因困餓而病。興：站起。

③ 愠(yùn):怒，生氣。

④ 窮：困窘，没有出路。

⑤ 固窮：安守困窮。固：安於，不動摇。

⑥ 斯：就。濫：過度，無節制。這裹指胡作非焉。

==Text 7.3: 子路曾皙冉有公西華侍坐(《先進》)==

【説明】本章記述孔子和他的學生關於志向的一段談話，反映了儒家以禮治國的理念。對話生動地顯示了四位門人不同的性格特徵，也展示出孔子作焉一個大教育家春風化雨般的教育風範。

子路、曾皙、冉有、公西華侍坐①。

子曰：“以吾一日長乎爾，毋吾以也②。居則曰②:‘不吾知也④!'如或知爾⑤,則何以哉⑥?"

孔子詢問四個學生的志向。

① 子路、曾皙、冉有、公西華：四個人都是孔子的學生。子路：姓仲，名由，字子路，又稱季路，卞(今山東省泗水縣)人，小孔子九歲。

曾皙：姓曾，名點，字皙，鲁國南武城(今山東省费縣西南)人。冉有：魯國人，姓冉，名求，字子有。小孔子二十九歲。公西華：姓公西，名赤，字子華，小孔子四十二葳。這次談話時，孔子大約六十多歲。侍：在尊長者身旁陪伴。坐：古時的坐姿是鋪席於地，雙膝著地，臀部壓在脚後跟上。

② 因為我比你們大幾葳，(人家)不用我了。以：因為，介詞。長 (zhǎng): 年紀大。乎：介詞，引進比較的對象。一日：一兩天，這是説年齡相差不多，是一種謙虚的説法。毋(wú) 吾以：不用我。 “吾”是“以”的前置賓語。以：動詞，用。

③ 居：平日開居。

④ 不吾知：不了解我。“吾”是“知”的前置寶語。

⑤ 或：有的人，無定代詞。

⑥ 何以：怎様(做)。

子路率爾而對曰①:“千乘之國，攝乎大國之間，加之以師旅，因之以饑罐②;由也馬之，比及三年，可使有勇，且知方也⑧。”

夫子哂之④。

“求!爾何如?”

對曰：“方六七十，如五六十，求也為之，比及三年，可使足民⑥。如其禮樂，以俟君子⑥。”

“赤!爾何如?”

對曰：“非日能之，願學焉①。宗廟之事，如會同，端章甫，願焉小相焉⑧。”

“點!爾何如?”

鼓瑟希，鏗爾，舍瑟而作③,對曰：“異乎三子者之撰①。” 子曰：“何傷乎①?亦各言其志也。”

曰：“莫春者，春服既成“,冠者五六人，童子六七人，浴乎沂③,風乎舞雩①,泳而歸。”

夫子喟然欺曰：“吾輿點也①!”

四個學生各自談自己的志向，孔子讀許曾點的話。

① 率爾：輕率，不加思索的様子。爾：形容詞詞尾。

② 千乘(shèng) 之國：有一千輛兵車的國家，當時屬中等諸侯國。乘：一車四馬馬一乘。攝：夾(處)。師旅：軍隊，指戰争。上古時五百人焉一旅，五旅馬一師。因：接續。饑罐(jǐn):饑荒。

③ 焉：這裏是治理的意思。比(舊讀 bì) 及：等到。方：義方，即做人的正道。

④ 哂(shěn):微笑。

⑤ 方六七十：鏇横六七十里。方：縱横，方圆。如：或者，連詞。足民：使民富足。

⑥ 如：至於。這裹有“如果説到”的意思，表示另提一事。其：那。俟 (si):等待。君子：儒家認焉道德才學都很好的人。

⑦ 能之：能做……事。願學焉：願意在這方面學習。焉：於此，指示代詞兼語氣詞。

⑧ 宗廟之事：指諸侯祭祀祖先的事。宗廟：祖廟，天子諸侯祭祀祖先的處所。如：或。會同：泛指諸侯盟會之事。古代諸侯朝見天子，如果不是按規定的時間去朝見，叫作“會”;各諸侯一起去朝見，叫作“同”。端章甫：穿著禮服，戴著禮帽。端：一種黑色禮服。章甫：古時貴族的一種黑色禮帽。“端”和“章甫”這裏都用作動詞。相(xiàng):主持贊禮和司儀的人。“小相”是謙詞。

⑨ 鼓：彈奏。瑟：一種纮樂器。希：少，稀疏。這個意思後來寫作 “稀”。有人認為這是鼓瑟已近尾聲。鏗(kēng) 爾：擬聲詞。有人認焉這是指瑟發出的聲音。舍：這裹指放下。作：站起來。

⑩ 異乎：不同於。撰：才幹，才能。這裹指焉政的才幹。

⑪ 何傷乎：有什麽關係呢?傷：損害，妨礙。

⑫ 莫(mù)春：暮春，指陰曆三月。莫：晚。這個意思後來寫作“暮”。春服既成：(暮春時節天已暖和)夾衣已經穿定了。春服：指夾衣。成：定。

⑬ 冠(guàn) 者：二十葳以上的成年人。周代貴族男子二十葳時要舉行冠禮，束髪、加冠，表示成人。童子：未舉行冠禮的少年(不到二十歲)。

⑭ 浴：洗身。沂(yi):河流名，在今山東省。有人認馬夏層三月在沂水中洗浴不合情理，對曾點的這幾句話解説不一。

⑮ 在舞雩臺那兒吹吹風。風：用作動詞，吹風，乘凉。舞雩(yú): 求雨的壇，在鲁國都城曲阜東南。雩：求雨的祭祀儀式。舉行雩祭
時伴以樂舞，故稱“舞零”。

⑯ 詠:唱歌。

⑰ 喟(kuì)然：嘆息的様子。舆(yù):讀同，讀許。

===The Analects V – vocabulary 常用詞===

===The Analects V – grammar 古漢語常識===

===Student presentations===

《論語》預科作業 The Analects V: 朱清月 Zhu Qingyue Julia Czuban

https://uam.sharepoint.com/:b:/r/sites/2023.10Jezykchinskiklasyczny-PROSE/Shared%20Documents/General/Session%207.pdf?csf=1&web=1&e=aCkjCl

===《論語》預科作業 The Analects V - translation exercises===

Homework as a preparation for the 7 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231208_homework]].

==Session 8 仲尼《論語》The Analects VI Dec 15 8:00-9:30==

Teacher Presentation [[Media:08_Lunyu_vi.pptx]]

Student presentations: [[Media:08_Lunyu_vi_students.pptx]]

===概要 introduction===

三子者出，曾皙後①。曾皙曰：“夫三子者之言何如②?” 子曰：“亦各言其志也已矣②。”

曰：“夫子何哂由也?”

曰：“為國以禮，其言不讓④,是故哂之。”

“唯求則非邦也輿⑤?”

“安見方六七十如五六十而非邦也者⑥?”

“唯赤則非邦也輿?”

“ 宗廟會同，非諸侯而何 ① ? 赤也為之小，孰能馬之大⑧?”

孔子評説學生的志向，强調以禮治理國家。

① 後：走時落在後面。

② 夫：那，指示代詞。

③ 也已矣：三個句末語氣詞連用。“也”表示肯定的叙述語氣。“已矣”表示完成，“罷了”的意思。

④ 為國以禮：治理國家要用禮。以：用。讓：禮讓，謙遜。

⑤ 難道冉求説的就不是國家的事情嗎?

⑥ 安見：怎麽見得。安：疑問代詞，哪裏。

⑦ 非諸侯而何：不是諸侯國的事情又是什麽?

⑧ 焉之小：給諸侯國擔任小相。這是雙寅語結構。焉：擔任。孰能焉之大：誰能給諸侯國擔任大相呢?孰：誰。

===The Analects VI – vocabulary 常用詞===

===The Analects VI – grammar 古漢語常識===

===Student presentations===

The Analects VI: 皮娜莉 Natalia Piasecka, 柯欣怡 Ke Xinyi Weronika Krzysztofa Kata, 马诗慧 Martyna Maciejewska

https://uam.sharepoint.com/:p:/s/2023.10Jezykchinskiklasyczny-PROSE/EY_-LymLuK9HrRRKjwptRecBiNN_5iwIdIlDDQPVCJCqdg

===The Analects VI - translation exercises===

Homework as a preparation for the 8 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231215_homework]].

==禮記==
《禮記》是一部資料彙編性質的書，是孔子門人後學至西漢時儒家學

者所記。儒家經典之一。書中記述戰國至秦漢間儒家的言論，特别是關於禮制方面的内容，比較集中地體現了儒家的政治、哲學和倫理思想，在研究古代典章制度和思想文化方面有重要的參考價值。其中有的記事小品文字生動，意味售永。

《禮記》傳至西漢，舊説由戴德輯録的稱《大戴禮記》,共八十五篇(今存三十九篇)。其侄戴聖輯録的稱《小戴禮記》,共四十九篇，就是現在通行的《禮記》。

《禮記》通行的注本是《禮記注疏》(東漢鄭玄注，唐孔穎達疏),還有清代朱彬的《禮記訓纂》、孫希旦的《禮記集解》等。

選文據影印本《十三經注疏》,中華書局一九八○年版。文章題目焉後加。

大同輿小康(《禮運》

【説明】孔子有感於當時各國禮崩樂壊的亂世，引發了對大同社會的憧憬，揭示大同之世跟小康之治的根本區别在於“天下為公”與“天下為家”。本文題目為後加。

昔者仲尼與於蜡賓①,事畢，出遊於觀之上，喟然而嘆①。仲尼之嘆，蓋嘆魯也。言偃在側，曰：“君子何嘆④?” 孔子曰：“大道之行也，舆三代之英⑥,丘未之逮也⑥,而有志焉①。

孔子感嘆自己没有趕上“大道之行”和“三代之英”的時代。

① 昔者：從前。與(yù):參加。蜡(zhà):祭名，古代國君在夏曆十二月舉行的年終祭祀。賓：蜡祭的陪祭者，主祭人為國君。孔子曾擔任魯國的大夫，所以加入到蜡祭陪祭者的行列裏。

② 觀(guàn): 宗廟或宫廷大門外兩旁對稱的高建築物，又叫闕。喟 (kuì) 然：長嘆的様子。

③ 蓋：副詞，表示推測。嘆魯：為魯國嘆息。有感於魯君祭禮不够完

備，舊制废棄，所以嘆息。

④ 言偃：字子游，吴國人，孔子弟子。君子：指孔子。

⑤ 這是説“大道之行”的時代跟“三代之英”當政的時代。大道：至善至美的凖則，儒家指原始社會的治世凖則。行：實行。輿：跟，連同。三代之英：夏、商、周三代傑出的君主(禹、湯、文、武)。英：傑出的人物。

⑥ 之：代“大道之行”和“三代之英”的時代。逮(dài): 趕上。“之”是 “逮”的前置賓語。

⑦ 有志於此。焉：指示代詞兼語氣詞，於此。

“大道之行也，天下為公①。選賢輿能②,講信俗睦①。故人不獨親其親，不獨子其子④,使老有所終，壯有所用，幼有所長⑥,矜寡孤獨廢疾者皆有所養⑥,男有分，女有歸”。货恶其棄於地也，不必藏於已⑧;力惡其不出於身也，不必馬已@。是故謀閉而不興，盗竊亂賊而不作①,故外户而不閉①。是謂大同“。

這一段是對大同社會的描述。

① 焉公：成馬公共的(天下不局一家私有)。

② 賢：賢德之人。輿(jǔ):通“舉”,舉萬。

③ 講信：講求誠信。修睦：調整人際關係，使它達到親睦和諧。修 (xiū):通“修”,修治趨於完美。

④ 獨：只。親其親：敬愛自己的父母。子其子：疼愛自己的子女。第一個“親”和“子”用作動詞。

⑤ 老：年老的人。有所終：有賴以善終的條件。壯：壯年人。有所用：有使用他們的地方(即能發揮他們的才能)。幼：年幼的人。有所長(zhǎng): 有賴以成長的環境條件。

⑥ 矜 (guān): 老而無妻的男子，後多寫作“鳏”。寡：老而無夫的女子，後專指喪夫的婦女。孤：幼年死了父親的孩子。獨：老年没有兒子的人。廢疾者：殘疾的人。廢：身子起不来。

⑦ 男子都有適當的職分，女子都能適時出嫁。分(fèn): 職分，職事。

歸：女子出嫁。

⑧ 財物，人們厭悪它被隨便抛棄在地上(得不到合理利用),但不是一定要藏在自己家裹(即不為一己所用)。貨：財物。恶(wù): 厭惡。

⑨ 力氣，人們憎惡自己不把它全部發揮出來(即各自蛊其力),但不是一定要焉自己。身：自身。

⑩ 謀：(奸詐)的智謀。閉：堵塞，杜絶。興：出現。亂：作亂，造反。
賊：残害，傷害。作：産生。

⑪ 外户：從外面把門合上。户：門。閉：用門門插門。

⑫ 這就叫作大同。大同：普天之下高度的同一和諧。這是儒家設想的遠古社會。同：平，和。

“今大道既隱，天下馬家”。各親其親，各子其子，货力馬已②。大人世及以為禮③,城郭溝池以馬固④。禮義以馬紀⑤,以正君臣，以篤父子，以睦兄弟，以和夫婦◎,以設制度，以立田里①,以賢勇知，以功馬己6。故謀用是作而兵由此起⑥。禹、湯、文、武、成王、周公，由此其選也”。此六君子者，未有不謹於禮者也①。以著其義”,以考其信“,著有過③,刑仁講讓⑤,示民有常◎。如有不由此者，在執者去”, 衆以為殃①。是謂小康。”

這一段論述“天下為家”“禮義以焉紀”的小康社會。

① 既隠:已經隱没消逝。天下焉家：天下成為私家的。指權位由父傳於子，不再禪讓於賢者。家：私家。

② 貨力焉己：畜錢財、出力氣都是焉了自己。

③ 天子和諸侯把父子相傳、兄弟相傳作焉制度。大人：指天子和諸侯。世及：父子相傳叫世，兄弟相傳叫及。禮：禮制。

④ 城郭：城墙。郭：外城。溝池：護城河。焉固：作為堅固的防守設施。

⑤ 義：行為合理正當。為紀：作焉法度網紀。

⑥ 正：使(君臣關係)端正。篤(dǔ): 使(父子關係)純厚。睦：使(兄弟關係)親睦。和：使(夫妻關係)和諧。

⑦ 設、立：設立，建立。制度：有關等級禮遇方面的各種規定。田里：指土地和居住方面的制度。里：居住區。里有貴賤之分。

⑧ 賢：尊崇重用。形容詞用作意動，看作賢人而加以任用。勇知 (zhì):指勇武的人和智謀之士。知：後寫作“智”。功為己：建功做事只是焉自己。

⑨ 用是：由此。兵：戰争。

⑩ 這是説禹、湯、文、武、成王、周公由此成焉三代的傑出人物。選：
選拔出的人，即傑出的人物。此：指禮義。

⑪ 謹於禮：在禮制上認真對待。謹：謹慎。

⑫ 用禮來表彰他們(民)合乎道義的行為。以：用。後省略“之”(指禮)。著：顯著。用作使動，使……顯著。義：合宜。

⑬ 用禮來成全他們(民衆)誠信的行為。考：成就，成全。用作使動，
使……成，即成全。

⑭ 用禮來揭露他們有過錯的行焉。著：顯著。用作使動，使 …… 顯著。

⑮ 刑仁：把仁愛作為道德規範。刑：規範，法式，後寫作“型”。這裹用作動詞，把……作為規範。講讓：提倡謙讓。講：講求。讓：退讓，不争。

⑩ 向民衆顯示治國有常法。常：恒常不變的，指常規。

⑰ 由：遵循。此：指禮。執：势力，權位。後來寫作“势”。去：免除，
罷黜(chu)。

⑱ 百姓把(有權位者)不遵循禮的行為當做禍害。以：後省略“之”。

⑲ 小康：小安。比不上“大同”,只能稱作小安。

《學記》三則

【説明】《學記》第一次從教和學兩個方面作了比較系統的理論性總結，論述了教學的意義、原則、方法、规律以及教和學關係等，可资借鑑的地方很多。這裏選的第一則講學習的意義；第二則講教和學互相促進的關係；第三則講如何做到“善學”“善待問”。

一

玉不琢，不成器①;人不學，不知道°。是故古之王者建國君民③,教學馬先。《兑命》曰②:“念終始典于學⑥。”其此之謂乎⑥。

① 琢(zhuó): 雕刻加工玉石。器：器物。

② 知道：懂得道理。

③ 君民：做民衆的君主，即治理民衆。君：用作動詞。

④《兑(yuè) 命》:《尚書》篇名。今本《尚書》作《説命》。

⑤ 切記始終經常學習不間断。念：常常想著。典：常。

⑥ 大概説的就是這個道理吧。

二

雖有嘉肴，弗食，不知其旨也①;雖有至道②,弗學，不知其善也。是故學然後知不足，教然後知困③。知不足，然後能自反也④;知困，然後能自強也“。故曰“教學相長”也⑥。《兑命》曰：“學學半①。”其此之謂乎。

① 嘉肴：美好的食物。旨：味美。

② 至道：最精深的道理。至：達到極點的。

③ 困：(學識的)困惑之處。

④ 自反：自己回過頭來檢查自己

⑤ 自強：自己發憤努力。

⑥ 教學相長：教和學互相促進。

⑦ 學 (xiào) 學半：教别人，等於有一半是自己學習。學(xiào): 教導。《説文》作“敦”。

三

善學者師逸而功倍，又從而庸之①。不善學者師勤而功半，又從而怨之②。善問者如攻堅木②:先其易者，後其節

目④;及其久也，相説以解②。不善問者反此⑥。善待問者如撞鐘⑦:叩之以小者則小鳴，叩之以大者則大鳴⑧,待其從容然後盡其聲②。不善苔問者反此。此皆進學之道也”。

① 善於學習的人老師省力而事半功倍，又從而歸功於老師。逸：安
逸，不辛苦。庸(yōng): 功。這裏用作動詞。

② 勤：辛苦。怨：怨恨。

③ 攻堅木：砍削堅硬的樹木。攻：處理加工。

④ 節目：樹木上的結節(紋理糾結不易破開的部分)。

⑤ 長久堅持，樹木的結節就會脱離分解。説(tuō):通“脱”,脱離。

⑥ 反此：輿此相反。

⑦ 善於處理學生提問的老師就像敲鐘。待：對待；處理。

⑧ 用小東西敲撃發出的聲音就小，用大的東西敲撃發出的聲音就大。叩：敲撃。

⑨ 有待於敲撃者從容不迫，這様鐘聲的餘韻纔能徐徐散盡。意思是這様一問一答，從容不迫，纔能對所問的問题給以圆滿解答。

⑩ 進學之道：學業長進的方法。

閲讀文選

==Session 9《禮記》Liji Book of Rites I Dec 15 13:15-14:45 Book of Rites I ==

中庸①(《禮記》)

【説明》《中庸》是《禮記》中的一篇。這裹節選的是《中庸》的第一段，論述性、道、教的關係，强調君子修道的意義、方法和目標。

天命之謂性②,率性之謂道③,修道之謂教④。道也者，不可須臾離也，可離非道也⑥。是故君子戒慎乎其所不睹，恐懼乎其所不聞⑥。莫見乎隱，莫顯乎微⑦,故君子慎其獨也⑥。喜怒哀樂之未發謂之中②,發而皆中節謂之和①。中

也者，天下之大本也①。和也者，天下之達道也○。致中和④,天地位焉，萬物育焉“。

① 中庸：儒家的倫理思想。中：適中，不偏不倚。庸：常規，常道。儒家以此為最高的道德標凖，業作焉處事的基本原則。

② 天命：上天賦予人的。命：賦予。性：自然禀賦。

③ 率性：遵循天賦的本性。率：遵循。道：正道，指行動的根本凖則。

④ 把道加以修明光大(推廣使人實行)叫作教。條：通“修”,修明。教：教化，指禮、樂、刑、政之類。

⑤ 道是不能須臾背離的，如果能背離的就不是道了。须臾：極短的時間。

⑥ 所以君子在别人看不到的情況下也警惕謹慎，在别人聽不到的情況下也憂慮畏懼。乎：介詞，於。睹(dǔ): 看見。聞：聽見。

⑦ 人的欲念萌動，没有什麽比在隱秘之處更能顯示明白的，没有什麽比在細微之事上更能暴露清楚的。莫：没有什麽。見(xiàn): 顯現，這個意義後來寫作“現”。這是説，最不易焉人知道的事，其實也是最明顯不過的。

⑧ 所以君子在獨處的時候格外謹慎。獨：獨處。

⑨ 喜怒哀樂的情感在尚未表露的時候是叫作中。中：中正。這是説喜怒哀樂的情感尚未表露時是天命之性，天命之性是中正無偏倚的。

⑩ 情感表露之後能够合乎節度叫作和。中(zhòng); 切中，符合。
和：情感無乖戾偏激。

⑪ 天下的各種事理皆由此(“中”)生出，所以稱中焉大本。大本：總的本源。

⑫ 和是天下古今共行的大道，所以稱焉達道。達道：普遍通行的路。

⑬ 將中和之道推到極致(参朱熹《四書章句》)。

⑭ 天地各安其位，萬物生長繁育。

曾子易簧①(《禮記》)

【説明】曾子在病危時要求换席，堅持守禮而終。

曾子寢疾①,病③。樂正子春坐於床下④。曾元、曾申坐於足⑤,童子隅坐而執燭⑥。童子曰：“華而皖①,大夫之簧舆?”子春曰：“止⑥!”曾子聞之，瞿然曰②:“呼⑥!”曰：“華而皖，大夫之簧輿?”曾子曰：“然。斯季孫之賜也①,我未之能易也。元，起易簧。”曾元曰：“夫子之病革矣”,不可以變“, 幸而至於旦",請敬易之。”曾子曰：“爾之爱我也不如彼。君子之愛人也以德，細人之爱人也以姑息“。吾何求哉?吾得正而斃焉⑥,斯已矣“。”奉扶而易之⑥,反席未安而没“。

① 曾子：名参，字子舆，孔子的學生。簧(zé): 竹编的席墊。本文選自《檀弓上》,题目焉後加。

② 寢疾：病倒，隊病。

③ 病：病得很重。

④ 樂(yuè)正子春：姓樂正，名子春。曾子的學生。

⑤ 曾元、曾申：曾子的兩個兒子。足：脚邊。

⑥ 隅坐：坐在角落。

⑦ 華：有文彩。皖(huàn): 有光澤。

⑧ 止：讓童子停止説話。

⑨ 瞿(jù)然：驚懼的様子。

⑩ 呼 (xū):嘆詞，驚嘆聲。

⑪ 斯：這。季孫：魯國的大夫，有權势的貴族。

⑫ 革(jí):通“亟”,危急。變：這裹指移動。

⑭ 幸：希望。細人：小人。

⑯ 得正：能合於正禮。斃：死。曾子是士，隊大夫的席而死是不合禮
制的。

⑰ 斯已矣：這就行了。

⑱ 舉：抬起。

⑲ 安：(躺)安穩。没(mò): 死。

==Session 10《禮記》Liji Book of Rites II Dec 16 8:00-9:30==

===概要 introduction===

練習九

一、熟讀本單元講過的文章。

二、閲讀本單元的閲讀文選。

三、給下面句子中加點的字注音：

1. 一簞食，一瓢飲，在陋巷。(《論語 · 賢哉回也》)

2. 禮樂不興，則刑罰不中。(《論語 ·衛君待子而為政》)

3. 鼓瑟希，鏗爾，舍瑟而作。(《論語 ·子路曾皙冉有公西華侍坐》)

4. 浴乎沂，風乎舞雩。(《論語 ·子路曾皙冉有公西華侍坐》)

5. 夫子何哂由也?(《論語 ·子路曾皙冉有公西華侍坐》)

6. 昔者仲尼輿於蜡寅，事畢，出遊於觀之上。(《禮記 · 大同輿小康》)

7. 選賢舆能，講信修睦。(《禮記 ·大同輿小康》)

8. 矜寡孤獨廢疾者皆有所養。(《禮記 ·大同輿小康》)

9. 雖有嘉肴，弗食，不知其旨也。(《禮記 ·<學記〉三則》)

10. 善學者師逸而功倍，又從而庸之。(《禮記 ·<學記>三則》)

四、解釋下面句子中加點的詞：

1. 人不知而不愠，不亦君子乎?(《論語 ·學而時習之》)

2. 願車馬衣輕裘與朋友共，敝之而無憾。(《論語 ·顔淵季路侍》)

3. 如有博施於民而能濟衆，何如?(《論語 ·如有博施於民而能濟衆》)

4. 天下有道則見，無道則隱。(《論語 ·篤信好學》)

5. 克己復禮焉仁。(《論語 ·顔淵問仁》)

6. 刑罰不中，則民無所錯手足。(《論語 ·衛君待子而焉政》)

7. 君子固窮，小人窮斯濫矣。(《論語 ·在陳絶糧》)

8. 男有分，女有歸。(《禮記 ·大同輿小康》)

9. 刑仁講讓，示民有常。(《禮記 ·大同輿小康》)

10. 玉不琢，不成器。(《禮記 ·<學記〉三則》)

五、把下面的句子譯成現代漢語：

1. 人不堪其憂，回也不改其樂。(《論語 · 賢哉回也》)

2. 仁以焉己任，不亦重乎?死而後已，不亦遠乎?(《論語 ·士不可以不弘毅》)

3. 君君，臣臣，父父，子子。(《論語 ·齊景公問政於孔子》)

4. 焉仁由己，而由人乎哉?(《論語 ·顔淵問仁》)

5. 君子於其言，無所苟而已矣。(《論語 ·衛君待子而焉政》)

6. 大道之行也，舆三代之英，丘未之逮也，而有志焉。(《禮記 ·大同輿小康》)

7. 故人不獨親其親，不獨子其子。(《禮記 ·大同輿小康》)

8. 故謀用是作而兵由此起。(《禮記 ·大同輿小康》)

9. 是故古之王者建國君民，教學為先。(《禮記 ·<學記〉三則》)

10. 是故學然後知不足，教然後知困。(《禮記 ·<學記>三則》)

11. 善問者如攻堅木：先其易者，後其節目。(《禮記 · 〈學記>三則》)

===《禮記》Liji Book of Rites II – vocabulary 常用詞===

===《禮記》Liji Book of Rites II – grammar 古漢語常識===

===Student presentations===

《禮記》Liji Book of Rites II -

===《禮記》Liji Book of Rites II - translation exercises===

==Session 11《禮記》Liji Book of Rites III Jan 12 8:00-9:30==
六、給下面兩段古文加上標點并解釋文中加點的詞：

郢人有遺燕相國書者夜書火不明因謂持燭者曰舉燭而書誤舉燭舉燭非書意也燕相受書而説之曰舉燭者尚明也尚明也者舉賢而任之燕相白王王大説國以治治則治矣非書意也今世學者多似此類(《韓非子 ·外儲説左上》)

解釋：遣書受説尚任

牛缺者上地之大儒也下之邯郓遇盗於耦沙之中盡取其衣装車牛步而去視之歡然無憂吝之色盗追而問其故曰君子不以所以養害其所養盗曰嘻賢矣夫既而相謂曰以彼之賢往見趙君使以我焉事必困我不如殺之乃相輿追而殺之燕人聞之聚族相戒曰遇盗莫如上地之牛缺也皆受教俄而其弟適秦至關下果遇盗憶其兄之戒因舆盗力争既而不輿又追而以卑辭請物盗怒曰吾活汝弘矣而追吾不已迹將箸焉既焉盗矣仁将焉在遂殺之又傍害其黨四五人焉(《列子 ·説符》)

[附注：(1)上地、邯郓、耦沙：地名。(2)弘：宽宏大量。]

解釋：養害困戒適卑活已迹

常用詞

窮堪聖任事讓後成饑謹

81.窮

《説文》:“窮，極也。”(時間、空間等)達到極限；到盡頭。《楚辭 ·九歌 ·雲中君》:“横四海兮焉窮?”蘇献《超然臺記》:“人之所欲無窮。”成語有[無窮無盘]。引申指處境困窘，没有出路。《論語 ·在陳絶糧》:“君子固窮，小人窮斯濫矣。”尤指在仕途上無出路，不得志(舆“通”“達”相對), 《孟子 ·盎心上》:“窮不失義，達不離道。”注意：上古時缺乏衣食財産叫 “貧”(舆“富”相對)。《晏子春秋 ·晏子辭千金不受》:“君之賜也厚矣!婴之家不貧也。”《後漢書 ·樂羊子妻》:“自傷居贫，使食有它肉。”

82.堪

堪的基本義是承擔；承受。《論語 · 賢哉回也》:“人不堪其憂，回也不改其樂。”韓愈《釋言》:“堪其事之謂力。”熟語有[不堪凌辱]。引申局有能力；能够。《水經注 ·淮水》:“出名玉及墨石，堪為棋。”成語有[苦不堪言] [堪當重任]。

83.聖

《説文》:“聖，通也。”聖的基本義是無所不通。《尚書 ·大禹谟》:“乃聖乃神。”具有最高的超犟的品德智慧稱焉聖。《論語 ·如有博施於民而能濟衆》:“何事於仁，必也聖乎!”這様的人稱焉“聖人”。《周易 ·乾卦》:“聖人作而萬物睹。”韓愈《師説》:“古之聖人，其出人也遠矣。”特指孔子。《孟子 · 公孫丑上》:“子夏、子遊、子張，皆有聖人之一體。”雙音詞有[聖賢]。

84.任(rèn)

任的的基本義是負擔；承擔。《詩經 ·大雅 ·生民》:“是任是負。”《左傳 ·僖公十五年》:“重怒難任，背天不祥。”用作名詞，指負擔的東西。《孟子 ·滕文公上》:“門人治任將歸。”(任：這裹指行李。)抽象義是承擔的責任。《論語 ·士不可以不弘毅》:“士不可以不弘毅，任重而道遠。”雙音詞有[重任]。

85.事

《説文》:“事，職也。”指職務；職事。《韓非子 ·五蠹》:“無功而受事。” 泛指事情。《論語 ·衛君待子而焉政》:“名不正，則言不順；言不順，則事不成。”《論語 ·子路曾皙冉有公西華侍坐》:“宗廟之事。”用作名詞，從事；奉行。《論語 ·顔淵問仁》:“回雖不敏，請事斯語矣。”成語有[無所事事]。特指侍奉。《論語 ·學而》:“事父母，能竭其力；事君，能致其身。”

86 .讓

“讓”字的意符是“言”。《説文》:“讓，相責讓。”本義是責備。《史記 · 項羽本紀》:“二世使人讓章邯。”(章邯：人名。)讓的另一意義是謙讓，這是它的假借義。《論語 ·子路曾皙冉有公西華侍坐》:“為國以禮，其言不讓，是故哂之。”《荀子 ·榮辱》:“争貨財，無辭讓。”雙音詞有[禮讓]。

87.後

後的意思是行走落在後面。《論語 ·子路曾皙冉有公西華侍坐》:“三子者出，曾皙後。”引申焉空間、時間、次序等在後(舆“先”“前”相對)。《戰國策 ·秦策五》:“美女充後庭。”《論語 ·子罕》:“歲寒，然後知松柏之後雕也。”注意：“後”和“后”原本是意思不同的兩個字，“后”是君主的意思。《尚書 ·湯誓》:“我后不恤我衆。”

88.成

成的基本義是完成；實現。《荀子 ·天論》:“不焉而成，不求而得。”陸游《冬夜讀書示子聿》:“少壯工夫老始成。”成語有[一事無成]。引申為變馬某種狀態，成焉。《荀子 ·勸學》:“積土成山，風雨興焉。”成語有[百煉成鋼]。由完成引申焉既定而不再改變的。《論語 ·子路曾皙冉有公西華侍坐》:“莫春者，春服既成。”《鵑冠子 ·道端》:“賢君循成法，後世久長。” 雙音詞有[成規][成見]。

89.饑

《説文》:“饑，榖不熟為饑。”意思是荒年，收成不好或没有收成。《論語 ·子路曾皙冉有公西華侍坐》:“千乘之國，攝乎大國之間，加之以師旅，因之以饑罐。”《孟子 ·梁惠王下》:“凶年饑歳。”雙音詞有[饑荒]。注意：肚子餓的意思本作“饥”。《孟子 ·梁惠王上》:“民有饥色。”

90.謹

《説文》:“謹，慎也。”小心慎重。《禮記 ·大同輿小康》:“此六君子者，未有不謹於禮者也。”《韓非子 ·主道》:“謹執其柄而固守之。”(柄：權力。) 成語有[謹小慎微]。引申焉不隨便，不懈怠；鄭重。《韓非子 ·外儲説右上》:“宋人有酤酒者……遇客甚謹。”又引申為精細嚴密，無疏失。《漢書 ·張釋之傳》:“教兒子不謹。”雙音詞有[嚴謹]。

古漢語常識

古書的標點①

中國的古書，在一個很長的時期内是不加標點的。古人讀書的時候，在什麽地方要停頓，要依據自己的理解加以判斷。焉了便於誦讀，在停頓的地方要打上記號。唐代的一個僧人湛然説過：在一個語意完整要停頓的地方作記號，叫“句”;語意不完整但需要有短暂停頓以便誦讀的地方打上記號叫作“讀”(dòu)。合起來就叫句讀。
句讀是不是就是今天的標點呢?還不能這様説。第一，今天説的句子是一種動態的語法單位，有一個完整的意思，有一定的語調，古人對句子的理解要簡單得多。第二，古人断句用的符號也不等同於今天的標點

① 本節的例句，部分採自楊樹達《古書句讀釋例》、王力主編《古代漢語》、吕叔湘《<资治通鑑>標點料例》。文中不再一一注明。

符號。標點符號不光起到断句的作用，還表示句子的語氣和句子間的關係。事實上，從宋代開始，刻書的時候纔有句讀，但終究還是少數。至於新式的標點符號，是二十世紀二十年代纔實行的。

由此可知，句讀需要斷句，断句是標點的基礎；句子断得正確，纔能順利地開讀，所以歷代讀書人對此很重視。今天的人讀古書覺得很難，其實古代也一様。《後漢書 ·班昭傳》説：“《漢書》始出，多未能讀者，馬融伏於閣下，從昭受讀。”這是説《漢書》剛問世的時候，很多人讀不懂，馬融是東漢有名的學者，也要跟著班固(《漢書》的作者)的妹妹班昭學習。

能不能正確斷句關係到對文意的理解是否正確。比如《韓非子 · 外儲説左下》記載一個故事説：

哀公問於孔子曰：“吾聞夔一足，信乎?”曰：“夔，人也，何故一足? 彼其無他異而獨通於聲。堯曰：‘夔一而足矣。'使屬樂正。故君子曰 ‘夔有一足’,非一足也。”

鲁哀公焉什麽會認為夔這個人只有一隻脚呢?就是因焉在讀“夔一足”的時候没有在“夔一 ”的後面讀断，以致發生了誤解。依照堯説的話，實際的意思是夔有一技之長就足够了(“夔一而足矣”)。有的時候，不同的断句標點表示了對文意的不同理解。如：

十八年，王黜狄后。狄人來誅殺譚伯。(《國語 ·周語中》) 十六年，王绌翟后，翟人来誅，殺譚伯。(《史記 ·周本紀》)

《國語》和《史記》説的是一件事。《國語》在“來”的後面没有點斷，這様讀，“來” 的目的是“誅殺譚伯”。《史記》在“來誅”的後面加了逗號，這様讀，“来”的目的是“誅”,接著發生了“殺譚伯”這件事。再比如諸葛亮《出師表》中的一段話：

陛下亦宜自謀，以語诹善道，察納雅言。深追先帝遺詔，臣不勝受恩感激。今當遠離，臨表涕零，不知所言。

陛下亦宜自謀，以語诹善道，察納雅言，深追先帝遺詔。臣不勝受恩感激，今當逮離，臨表涕零，不知所言。

這一段話是諸葛亮出師前勸勉後主的話。依照前一種標點，“深追先帝遺詔”是説諸葛亮自己(“臣”)。依照後一種標點，“深追先帝遺詔”是對後主(“陛下”)的希望。不同的標點反映了不同的看法。

標點古書是一項綜合性的工作，需要有多方面的知識。下面提出幾個方面，是特别需要注意的。

==Session 12《禮記》Liji Book of Rites IV Jan 19 8:00-9:30==

一考慮是不是合乎事理、文理

我們常説文章要文通理順，就是説文字能够凖確明白地把事實、道理表達清楚。如果標點後的文字不合事理，文理不通，這様的標點就可能有問題。如：
周有泉府之官，收不售與欲得，即《易》所謂“理財正辭，禁民馬非”者也。(《資治通鑑》卷三十七)

泉府之官是掌管國家税收、調節市場流通的機構。“不售”是賣不出去， “欲得”是想要得到，都是指市場物資而言。賣不出去的可以收購，想要得到的怎麽也要收購呢?可見這様的標點在事理上説不通。發生錯誤的原因是把句中的“與”看成了連詞；實際上“與”是個動詞，是給與的意思。句子應當在“收不售”後面點断。

田單令城中人食，必先祭其先祖於庭，飛烏皆翔舞而下城中。 (《資治通锰》卷四》)

依照這様的標點，“必先祭其先祖於庭”是誰的行焉不清楚，跟上一句連不上。從上下文看，田單下的命令應當是城中人吃飯的時候“必先祭其先祖於庭”,所以“食”後面的逗號應當取消①。

諸壘相次土崩，悉棄其器甲，争投水死者十餘萬，斬首亦如之。 (《資治通锰》卷一百四十六》)

“争投水死者十餘萬”讀成一句，好像戰敗的士兵有十餘萬人争著投水去死，很明顯這不近情理。因焉士兵投水是焉了活命，不是為了尋死。應當在“争投水”後面加上逗號。

使諒收交州刺史修湛、新昌太守梁碩，殺之。諒誘湛，斬之。碩舉兵圍諒於龍編。(《資治通鑑》卷九十二)

從前一句“殺之”看，修湛、梁碩已經被殺。從後一句“諒誘湛，斬之”來看，

① 《史記 · 田單列傳》:“而田單乃令城中人食必先祭其先祖於庭，飛鳥悉翔舞城中下食。”

“殺之”還不是事實，只是“使”的内容。這様標點，前後就有了矛盾，應當把“殺之”前的逗號去掉。

綦毋張丧車，從韓厥曰：“請寓乘，從左右。”皆肘之，使立於後。 (《左傅 ·成公二年》)

綦毋張提出請求要搭載韓厥的車子(“請寓乘”),但“從左右”不可能是綦毋張説的話：第一，他不可能自己説既從左，又從右。第二，“從左右”是他的舉動，如果是説的話，“皆肘之”(用左右兩個胳膊肘搗撃他)就失去了依託。可見“從左右”不應當括在引號的裹面。

興元中，有僧曰法欽，以其道高，居徑山。時人謂之徑山長者。 (《唐語林》卷一)

句中“以”是介詞，表示原因。這様標點，好像法欽是因焉“道高”纔“居徑山”。這在事理上説不通，因為“道高”輿“居徑山”不存在因果關係。從下文看，當時的人所以稱他“徑山長者”,一是因焉他“居徑山”,二是因焉他 “道高”。可見介詞“以”一直管到“居徑山”,“居徑山”後的句號應改焉逗號。

二考慮對詞義的理解是不是正確

古代漢語中的一個單音詞往往有幾個意思，很多意思後來消亡了，再加上古漢語字舆詞複雜的對應關係，所以標點古書時特别要注意對詞義的凖確把握。如：

夫唯禽獸無禮，故父子聚麾(yōu, 牝鹿)。是故聖人作屬禮以教人，使人以有禮，知自别於禽獣。(《禮記 · 曲禮上》)

句中“是故聖人作焉禮以教人”,是把“作焉”看成了一個雙音詞，意思是聖人製作了禮法來教化人。實際上，這裹的“作”是一個單音詞，是興起、出現的意思。應當標點焉“是故聖人作，焉禮以教人”,意思是有聖人出現，製作了禮法来教化人。“作”的這種用法，古書中多見。如《韓非子 ·五蠹》:“有聖人作，搏木為巢以避翠害。”“有聖人作，鑽燧取火以化腥臊。”

是故無其實而喜其名者削，無德而望其福者約，無功而受其禄者

辱禍必握。(《戰國策 ·齊策四》)

句中“削”是削弱的意思，“約”是窮困、困窘的意思，“辱”是羞辱的意思。 “禍必握”的“握”是一個假借字，是厚、重的意思(另一個本子寫作“渥”)。 “禍必握”是説禍必重。很明顯，前面是三個排比句，“禍必握”單獨是一句。由於不明白“握”的意思，“禍”的前面没有點断，句子就講不通了。

使蛊之，而屬之簟食，舆肉，置諸橐以輿之。(《左傅 · 宣公二年》)

這是説凖備了“簞食”和“肉”放在口袋裹送給一個人。依照上面的標點， “輿肉”的“輿”是一個動詞，給予的意思。這様一来，就同“輿之”的“輿” (給)意思重複了。“輿肉”的“輿”是一個連詞，前面的逗號應去掉。

馬武屬(蘇)茂、(周)建所敗，奔過王霸营，大呼求救。霸曰：“賊兵盛出，必兩败，弩力而已!”乃閉营堅壁。(《资治通鑑》卷四十一)

管中的王霸“閉營堅壁”,可見没有出警救馬武，没有出誉的原因是“出必兩敗”。句中“兩敗”的“兩”指馬武和王霸兩方。照現在的標點，“兩”到底指哪兩方就不明白了。正確的標點是：“賊兵盛，出必兩敗，弩力而已!”

(吕)布性決易，所属無常。(高)順每谏曰：“将軍皋動，不肯詳思，忽有得失，動則言誤，豈可数乎!”(《资治通錳》卷六十二)

“動則言誤”是説吕布動不動就説“錯了”。“動則言誤”的“誤”如果不加引號，容易理解成動不動就説錯話，應當給“誤”加上引號比較妥當。

洪於大義，不得不死；念諸君無事，空輿此禍，可先城未敗，將妻子出。(《資治通鑑》卷五十三)

當時臧洪守東郡，“城中糧榖已盡”,外無救兵，所以他叫部下将士带著妻子棄城逃命。“無事”是没有必要、犯不上的意思，不是没有事兒做；“空輿此禍”是白白犠牲的意思，中間不能加逗號断開。標點者對“無事”一詞理解有錯誤。

徐羡之起自布衣……沈密寡言，不以憂喜見色；颇工弈棋、觀戲，常若未解，當世倍以此推之。(《资治通鎧》卷一百十九)

這裏説徐羨之“頗工弈棋、觀戲”,有幾處講不通：第一，“工弈棋”可以説，但工“觀戲”的意思不好理解。第二，既然説“頗工”,下文又説"常若未解”,前後有矛盾。第三，“當世倍以此推之”,是推崇他“頗工弈棋、觀戲”

呢?還是“常若未解”呢?標點的問题出在“觀戲”上，這裏“觀戲”就是看人下棋，不是今天的看戲劇表演。正確的標點是：“頗工弈棋，觀戲常若未解，當世倍以此推之。”“觀戲常若未解”不是他真的看不懂，而是看懂了不露聲色，這一句正跟前面的“沈密寡言，不以憂喜見色”相照應，

會蜀人费合告(徐)怦反，怦有與將帥書云：“事事往，人口具(口具：當面陳述)。”(《資治通鑑》卷一百六十四)

“事事往，人口具”很费解。原來“往人”是一個詞，就是“派往的人”,“往” 的後面不能断開。因為不懂“往人”的意思，誤加了一個逗號。

==Session 13《禮記》Liji Book of Rites V Jan 26 8:00-9:30==
三考慮是不是合乎語法

詞的意義一様，漢語的語法也在不斷地變化，一個句子能不能講通，要看是不是合乎當時的語法規則，不能用現代漢語的語法去衡量。

廢焚，子退朝，曰：“傷人乎不?”問馬。(《論語 · 鄉黨》)

“傷人乎不”是一個疑問句，是在疑問語氣詞“乎”的後面加一個“不”。這様的句法是後來纔有的，先秦的時候疑問句還没有這種格式。正確的標點是：

廢焚，子退朝，曰：“傷人乎?”不問馬

再看幾個例子：

工尹商陽輿陳棄疾追吴師，及之。陳棄疾謂工尹商陽曰：“王事也，子手弓。”而可手弓。“子射諸。”射之，斃一人，冁(chàng) 弓。 (《禮記 ·檀弓下》)

這是説工尹商陽和陳棄疾追趕吴國的軍隊，追上以後，陳棄疾讓工尹商陽射吴軍。但是“而可手弓”一句無法作語法分析，由此我們可以考慮，這一句的標點是不是出了問题。正確的標點是：

工尹商陽舆陳棄疾追吴師，及之。陳棄疾謂工尹商陽曰：“王事也，子手弓而可。”手弓。“子射諸。”射之，斃一人，辗弓。

“子手弓而可”的意思是陳棄疾對工尹商陽説：“你可以把弓拿在手裏。”

“手”用作動詞。下面“手弓”是説工尹商陽聽了他的話，就把弓拿在手裏。

(劉)毅與(虚)循戰於桑落洲，毅兵大敗，棄船以數百，人步走；餘衆皆属循所虜，所棄幅重山積。(《资治通鑑》卷一百一十五)

“棄船以數百”一句，古漢語没有這様的説法。可以説“棄船以百數”,不能説“棄船以數百”;而且“人步走”的説法也很彆扭。正確的標點是“棄船，以數百人步走”,就是扔掉船帶著數百人徒步逃跑。這様標點，下文的“餘衆”(剩下的人)也有了承接。

校尉丁斐，放牛馬以餌賊，賊亂，取牛馬，操乃得渡。(《資治通锰》卷六十六)

“賊亂，取牛馬”一句，好像是賊先亂，然後取牛馬。從上下文的意思看，是説賊争著取牛馬毫無秩序。去掉“取”前的逗號，説成“賊亂取牛馬”,讓 “亂”作“取牛馬”的狀語，就符合原文的意思了。

且夫天者，氣邪?體也。(《論衡 ·談天》)

這句話原意是説：“再説天是氣呢?還是實體呢?”這本是一個選擇問句，這様的問句常常用“也”同“邪”相呼應，所以“也”字的後面應該是問號。

問今是何世，乃不知有漢，無論魏昏。此人一一屬具言，所聞皆歉惋。(陶淵明《桃花源記》)

在古漢語中，“所聞”和“聞者”指代的對象不一様。“聞者”指代聞的施動者，“所聞”是一個“所”字結構，指代聞的對象。這句話裏“具言”的内容是 “此人”聞知的有關漢和魏晋的事情，可以説“所聞”。“皆歉惋”的施動者指的是村中人，不能用“所聞”,只能用“聞者”。正確的標點是：“此人一一為具言所聞，皆欺惋。”

四考慮是不是違背歷史文化常識

標點古書是一項综合性的工作，只掌握語言方面的知識還不够，如果對中國的歷史文化不了解，標點古書也會遇到困難。如：

《史記 · 天官書》云。牽牛馬犠牲。其北河鼓。河鼓大星。上將左右。左右將。(胡仔《苕溪漁隱叢話》後集卷七)

這段話説得是幾顆星的位置，照上面的標點實在無法讀懂。依據唐代張守節《史記正義》的説法，《史記》原本的意思是：牽牛星代表人間祭祀用的犧牲，它的北面是河鼓星。河鼓共有三星，其中的大星代表上将，左右兩星代表左右将。所以正確的標點應當是：

《史記 ·天官書》云：“牽牛馬犧牲，其北河鼓。河鼓：大星，上将；左右，左右將。"

再如：

泰山聳左属龍華山。聲右馬虎嵩。馬前案。淮南諸山。屬第二重案。(福格《聽雨叢談》卷五)

這段話説的是幾座山的位置關係：其中泰山、華山、嵩山都屬於中國歷史上説的五獄。泰山是東嶽，在北京之左(東面),所以説“聳左為龍”;華山是西嶽，在北京之右(西面),所以説聳右焉虎；嵩山是中嶽，在北京之前 (南面),所以稱為前案。淮南諸山還要再靠南，所以説是第二重案。正確的標點是：

泰山耸左属龍，華山聳右属虎，嵩属前案，淮南諸山馬第二重案。

再如：

癸丑，以光禄勋陳國、袁滂属司徒。(《資治通鑑》卷五十七)

這様標點，好像陳國、袁滂是兩個人，實際上袁滂是陳國人。陳國是封國名，不是人名，應去掉後面的頓號。

李晟行且收兵，亦自浦津濟軍於東魏橋。(《資治通鑑》卷二百二十九)

浦津和東魏橘是雨處地方，考察當時的地理，這兩處地方距離不近。句中 “濟”是渡水的意思，“軍”是駐扎的意思。李晟在浦津渡河輿在東魏橋駐軍是先後發生的兩件事，“濟”字後面應加逗號。

由上面的舉例可以看出，標點古書要做到正確無誤，確實不是一件容易的事情：不光要具備古代漢語方面的基礎知識(詞彙的、語法的、語音的),還要對中國的歷史文化有所了解。這方面的知識涉及得很廣，諸如天文、地理、科舉、職官、宗法、禮俗以及日常生活的各方面，需要在讀書中逐步積累。學習這兩方面的知識，没有捷徑可循，只有多讀古書，在讀書中勤於思考，進行必要的標點練習，日久天長，標點古書的能力自然就會有所提高。

==Session 14 Selected Readings Feb 2 8:00-9:30==
==Selected Readings==
==The Book of Rites – introduction 概要==
《禮記》
*The Book of Rites – vocabulary 常用詞
*The Book of Rites – grammar
*The Book of Rites - translation exercises
〈禮連〉"大同與小康" (2500 BCE)

the society in Great Unity was ruled by the public, where the people chose men of virtue and ability, and valued trust and harmony. People did not only love their own parents and children, but also secured the living of the elderly until their ends, let the adults be of use to the society, and helped the young grow. Those who were widowed, orphaned, childless, handicapped and diseased were all taken care of. Men took their responsibilities and women had their homes. People disliked seeing resources being wasted but did not seek to possess them; they wanted to exert their strength but did not do it for their own benefit. Therefore, selfish thoughts were dismissed, people refrained from stealing and robbery, and the outer doors remained open.

Source: Datong (great unity) concept in: Liji (Book of Rites), chapter "Lǐyùn" (禮運), paragraph 1, full text: http://ctext.org/liji/li-yun.

Compare with: Gilgamesh (2600 BCE)
He finished twelve miles, and it got bright. Before him lay a shark of the gods. When he saw him, he went towards him. Rubies he wears as fruit, hanging with vines to look beautifully. Lapislazuli are his branches, he bears fruits worth seeing. Gilgamesh stopped one in his walk and raised his eyes to that shark of the gods.

From: The Gilgamesh Epos: The oldest traditional myth in history. MarixVerlag, 2011, p. 74 (end of Table IX).

==Session 15 Feb 9 8:00-9:30 Final Paper (homework)==

=Syllabus=
Język chiński klasyczny - proza
Educational subject description sheet
==Basic information==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Field of study
Sinologia
Speciality
-
Department
Faculty of Modern Languages and Literatures
Study level
First-cycle programme
Study form
Full-time
Education proﬁle
General academic
</td>
<td>
Didactic cycle
2023/24
Subject code
09SNLS.130K.03181.23
Lecture languages
Chinese
Mandatory
Elective
Block
Major subjects
</td>
</tr>
<tr>
<td>
Subject coordinator
</td>
<td>
Hsiu-Ting Yu
</td>
</tr>
<tr>
<td>
Lecturer
</td>
<td>
Hsiu-Ting Yu
</td>
</tr>
</tbody>
</table>
===Period===
Semester 5
===Activities and hours===
• Conversatory classes: 30, Graded credit
===Number of===
===ECTS points===
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_002.png"
width="681" height="55"> 
2 
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_003.png"
width="681" height="55">
===Period===
Semester 6
===Activities and hours===
• Conversatory classes: 30, Exam
===Number of===
===ECTS points===
3 
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_004.png"
width="682" height="1">
1 / 5
==Goals==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Code
</td>
<td>
Goal
</td>
</tr>
<tr>
<td>
G1
</td>
<td>
To familiarize the student with basic
grammatical structures and lexis of classical Chinese.
</td>
</tr>
<tr>
<td>
G2
</td>
<td>
To familiarize the student with selected prose
works written in classical Chinese.
</td>
</tr>
<tr>
<td>
G3
</td>
<td>
To prepare the student to interpret and
analyze prose works in classical Chinese.
</td>
</tr>
<tr>
<td>
G4
</td>
<td>
To familiarize the student with the diﬀerences
between classical and modern Chinese
</td>
</tr>
</tbody>
</table>
==Entry requirements==
The students have the ability to communicate in Chinese at the B1
level.
==Subject's learning outcomes==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Code
</td>
<td>
Outcomes in terms of
</td>
<td>
Learning outcomes
</td>
<td>
Examination methods
</td>
</tr>
<tr>
<td>
Knowledge – Student:
</td>
</tr>
<tr>
<td>
W1
</td>
<td>
understand the grammatical diﬀerences between
classical and modern Chinese
</td>
<td>
SNL_K1_W02, SNL_K1_W05, SNL_K1_W07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
W2
</td>
<td>
know the cultural, philosophical and social
context of the discussed works
</td>
<td>
SNL_K1_W05
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
Skills – Student:
</td>
</tr>
<tr>
<td>
U1
</td>
<td>
know the basic vocabulary of classical Chinese
</td>
<td>
SNL_K1_U07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
U2
</td>
<td>
understand the meaning of prose texts written
in classical Chinese
</td>
<td>
SNL_K1_U07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
U3
</td>
<td>
read texts written in traditional
(non-simpliﬁed) Chinese characters
</td>
<td>
SNL_K1_U07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
U4
</td>
<td>
translate prose works written in classical
Chinese into modern Chinese and Polish
</td>
<td>
SNL_K1_U07, SNL_K1_U10
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
</tbody>
</table>
==Study content==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
No.
</td>
<td>
Course content
</td>
<td>
Subject's learning outcomes
</td>
<td>
Activities
</td>
</tr>
<tr>
<td>
1.
</td>
<td>
Introduction to Classical Chinese
</td>
<td>
W1, U1
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
2.
</td>
<td>
Prose works in classical Chinese -
introduction
</td>
<td>
W2, U1
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
3.
</td>
<td>
Prose review and translation exercises: 《tiě
chǔ chéng zhēn》
</td>
<td>
W2
</td>
<td>
Conversatory classes
</td>
</tr>
</tbody>
</table>
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_005.png"
width="682" height="1">
2 / 5
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
4.
</td>
<td>
Prose review and translation exercises:
《zìxiāng- máodùn》
</td>
<td>
U1, U2, U3
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
5.
</td>
<td>
Prose review and translation exercises:
《shǒuzhū- dàitù》
</td>
<td>
W1
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
6.
</td>
<td>
Prose review and translation exercises: 《duō
duō yì shàn》
</td>
<td>
U1, U2, U3, U4
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
7.
</td>
<td>
Prose review and translation exercises: 《jiào
xué xiāng zhǎng》
</td>
<td>
W2
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
8.
</td>
<td>
Prose review and translation exercises:
《zhīyīn》
</td>
<td>
U1, U2, U3, U4
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
9.
</td>
<td>
Prose review and translation exercises: 《zhuān
xīn zhì zhì》
</td>
<td>
U1, U2, U3, U4
</td>
<td>
Conversatory classes
</td>
</tr>
</tbody>
</table>
==Course advanced==
===Semester 5===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Teaching and learning methods and activities
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
Lecture with a multimedia presentation of
selected issues, Conversation lecture, Work with text,
Classes method, Translation exercises
</td>
</tr>
</tbody>
</table>
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Credit conditions
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
1. Students should attend all course meetings,
medical reasons of absence are honored. Students are NOT
allowed to attend ﬁnal test and will fail the course if
there are absences more than 3 times without doctor’s
note.
2. Students have to turn homework in on time.
The students will fail the course if they do not turn in
on time 3 times.
3. Students must fulﬁll the assignments, which
involve written translations of Chinese prose.
</td>
</tr>
</tbody>
</table>
===Semester 6===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Teaching and learning methods and activities
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
Lecture with a multimedia presentation of
selected issues, Conversation lecture, Work with text,
Classes method, Translation exercises
</td>
</tr>
</tbody>
</table>
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Credit conditions
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
1. Students should attend all course meetings,
medical reasons of absence are honored. Students are NOT
allowed to attend ﬁnal exam and will fail the course if
there are absences more than 3 times without doctor’s
note.
2. Students have to turn homework in on time.
The students will fail the course if they do not turn in
on time 3 times.
3. Students must pass the ﬁnal exam.
</td>
</tr>
</tbody>
</table>
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_006.png"
width="682" height="1">
3 / 5
==Literature==
===Obligatory===
1. LI LuXing 李禄兴(ed.) 2008 Jingyonggudaihanyu今用古代汉语 Beijing北京:
北京語言大學出版社 Beijingyuyandaxue publisher
===Optional===
1. Materials provided by the teacher
==Calculation of ECTS points==
===Semester 5===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activity form
</td>
<td>
Activity hours*
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
30
</td>
</tr>
<tr>
<td>
Preparation for classes
</td>
<td>
5
</td>
</tr>
<tr>
<td>
Reading the indicated literature
</td>
<td>
10
</td>
</tr>
<tr>
<td>
Other
</td>
<td>
5
</td>
</tr>
<tr>
<td>
Preparation for the assessment
</td>
<td>
10
</td>
</tr>
<tr>
<td> 
</td>
</tr>
<tr>
<td>
Student workload
</td>
<td>
Hours
60
</td>
</tr>
<tr>
<td>
Number of ECTS points
</td>
<td>
ECTS
2
</td>
</tr>
</tbody>
</table>
* hour means 45 minutes
===Semester 6===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activity form
</td>
<td>
Activity hours*
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
30
</td>
</tr>
<tr>
<td>
Preparation for classes
</td>
<td>
10
</td>
</tr>
<tr>
<td>
Reading the indicated literature
</td>
<td>
10
</td>
</tr>
<tr>
<td>
Preparation for the exam
</td>
<td>
30
</td>
</tr>
<tr>
<td>
Other
</td>
<td>
10
</td>
</tr>
<tr>
<td> 
</td>
</tr>
<tr>
<td>
Student workload
</td>
<td>
Hours
90
</td>
</tr>
<tr>
<td>
Number of ECTS points
</td>
<td>
ECTS
3
</td>
</tr>
</tbody>

=以后：Syllabus of Wenyan wen PROSE =

SYLLABUS – A COURSE DESCRIPTION

I. General information

#Course name: Classical Chinese – poetry

#Course code:

#Course type (compulsory or optional): optional

#Study programme name: Chinese studies

#Cycle of studies (1st or 2nd cycle of studies or full master’s programme): 1st cycle

#Educational profile (general academic profile or practical profile): general academic

#Year of studies (if relevant): Year 3

#Type of classes and number of contact hours (e.g. lectures: 15 hours; practical classes: 30 hours): 60 h K (30+30)

#Number of ECTS credits: 5 (2+3)

#Name, surname, academic degree/title of the course lecturer/other teaching staff:

#Language of classes: Chinese

#Online learning – yes (partly – online / fully – online) / no: no

II. Detailed information

1. Course aim (aims):

*Familiarizing the student with the basic grammatical structures and lexis of classical Chinese.
*Familiarizing the student with selected poems written in classical Chinese.
*Preparing the student to interpret and analyze poetic works in classical Chinese.
*Familiarizing the student with the differences between classical and modern Chinese

2. Pre-requisites in terms of knowledge, skills and social competences (if relevant):

• The student should have the ability to communicate in Chinese at the B1 level

3. Course learning outcomes (EU) in terms of knowledge, skills and social competences and their reference to study programme learning outcomes (EK):

Course learning outcome symbol (EU) On successful completion of this course, a student will be able to: Reference to study programme learning outcomes (EK)

JCKPOE_01 know the most important poets of the Tang and Song dynasties and characterize their poetry; K_W05, K_U02

JCKPOE_02 understand the meaning of poetic texts written in classical Chinese; K_U07

JCKPOE_03 read texts written in traditional (non-simplified) Chinese characters; K_U07

JCKPOE_04 understand the grammatical differences between classical and modern Chinese; K_W02, K_W05

K_W07, K_U04

JCKPOE_05 know the cultural and philosophical context of the discussed works;

K_W05

JCKPOE_06 translate poetry written in classical Chinese into modern Chinese and Polish. K_U07, K_U10

4. Learning content with reference to course learning outcomes (EU)

Course learning content: Course learning outcome symbol (EU)

Introduction to Classical Chinese. JCKPOE_04

Characteristics of Tang Dynasty Poetry. JCKPOE_01, JCKPOE_05

Characteristics of Song Dynasty Poetry. JCKPOE_01, JCKPOE_05

Poetry review and translation exercises: Wang Wei, “Song youren”. JCKPOE_02, JCKPOE_03

JCKPOE_06

Poetry review and translation exercises: Bai Juyi “Song youren”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Du Fu "Xianshi xiaosa". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Li Bai “Xianshi xiaosa”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Du Fu "Xiangchou qingchou". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Wang Shangyin "Xiangchou qingchou". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Liu Yuxi “Geyong”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Meng Jiao “Geyong”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Wang Changling “Chusai”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Lu Lun “Chusai”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Su Dongpo - ci poetic works. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Xin Qiji - ci poetic works. JCKPOE_02, JCKPOE_03 JCKPOE_06

5. Reading list:

‒ Huayu shici shangxi

‒ Materials provided by the teacher

III. Additional information

1. Teaching and learning methods and activities to enable students to achieve the intended course learning outcomes (please indicate the appropriate methods and activities with a tick and/or suggest different methods)

Teaching and learning methods and activities X

Lecture with a multimedia presentation X

Interactive lecture

Problem – based lecture

Discussions

Text-based work X

Case study work

Problem-based learning

Educational simulation/game

Task – solving learning (eg. calculation, artistic, practical tasks)

Experiential work X

Laboratory work

Scientific inquiry method

Workshop method

Project work

Demonstration and observation

Sound and/or video demonstration

Creative methods (eg. brainstorming, SWOT analysis, decision tree method, snowball technique, concept maps)

Group work

Other (please specify) – translation exercises X

…

2. Assessment methods to test if learning outcomes have been achieved (please indicate with a tick the appropriate methods for each LO and/or suggest different methods)

Assessment methods Course learning outcome symbol

JCKPOE_01 JCKPOE_02 JCKPOE_03 JCKPOE_04 JCKPOE_05 JCKPOE_06

Written exam X X X X X X

Oral exam

Open book exam

Written test

Oral test

Multiple choice test

Project

Essay

Report

Individual presentation

Practical exam (performance observation)

Portfolio

Other (please specify) - written translations of poetic works X X X X

…

3. Student workload and ECTS credits

Activity types Mean number of hours spent on each activity type

Contact hours with the teacher as specified in the study programme 60

Independent study* Preparation for classes 15

Reading for classes 15

Essay / report / presentation / demonstration preparation, etc.

Project preparation

Term paper preparation

Exam preparation 20

Other (please specify) - 40

…

Total hours 150

Total ECTS credits for the course 5

* please indicate the appropriate activity types and/or suggest different activities

4. Assessment criteria in accordance with AMU in Poznan’s grading system:
very good (bdb; 5.0): very good knowledge of poetry of the Tang and Song dynasties, very good knowledge of cultural and philosophical contexts, very good ability to understand and translate texts written in classical Chinese, very good knowledge of the differences between classical and modern Chinese no problems with reading texts written in traditional characters;

good plus (+db; 4.5): as above, with few shortcomings;

good (db; 4.0): a wider range of shortcomings possible, good ability to understand and translate texts written in classical Chinese, good knowledge of the differences between classical and modern Chinese, occasional problems in reading texts written in traditional characters;

satisfactory plus (+dst; 3.5): satisfactory knowledge of poetry of the Tang and Song dynasties, poor knowledge of cultural and philosophical contexts, satisfactory ability to understand and translate texts written in classical Chinese, satisfactory knowledge of the differences between classical and modern Chinese;

satisfactory (dst; 3.0): satisfactory knowledge of poetry of the Tang and Song dynasties, poor knowledge of cultural and philosophical contexts, poor ability to understand and translate texts written in classical Chinese, poor knowledge of the differences between classical and modern Chinese;

unsatisfactory (ndst; 2.0): unsatisfactory knowledge of Tang and Song dynasty poetry, unfamiliarity with cultural and philosophical contexts, unsatisfactory ability to understand and translate texts written in classical Chinese, lack of knowledge of the differences between classical and modern Chinese.

SYLLABUS – A COURSE DESCRIPTION

I. General information

13. Course name: Classical Chinese – prose

14. Course code:

15. Course type (compulsory or optional): optional

16. Study programme name: Chinese studies

17. Cycle of studies (1st or 2nd cycle of studies or full master’s programme): 1st cycle

18. Educational profile (general academic profile or practical profile): general academic

19. Year of studies (if relevant): Year 3

20. Type of classes and number of contact hours (e.g. lectures: 15 hours; practical classes: 30 hours): 60 h K (30+30)

21. Number of ECTS credits: 5 (2+3)

22. Name, surname, academic degree/title of the course lecturer/other teaching staff:

23. Language of classes: Chinese

24. Online learning – yes (partly – online / fully – online) / no: no

II. Detailed information

1. Course aim (aims):
*Familiarizing the student with basic grammatical structures and lexis of classical Chinese.
*Familiarizing the student with selected prose works written in classical Chinese.
*Preparing the student to interpret and analyze prose works in classical Chinese.
*Familiarizing the student with the differences between classical and modern Chinese

2. Pre-requisites in terms of knowledge, skills and social competences (if relevant):
*The student should have the ability to communicate in Chinese at the B1 level

3. Course learning outcomes (EU) in terms of knowledge, skills and social competences and their reference to study programme learning outcomes (EK):

Course learning outcome symbol (EU) On successful completion of this course, a student will be able to: Reference to study programme learning outcomes (EK)

JCKPRO_01 know the basic vocabulary of classical Chinese; K_U07¬

JCKPRO_02 understand the meaning of prose texts written in classical Chinese; K_U07

JCKPRO_03 read texts written in traditional (non-simplified) Chinese characters; K_U07

JCKPRO_04 understand the grammatical differences between classical and modern Chinese; K_W02, K_W05 K_W07, K_U04

JCKPRO_05 know the cultural, philosophical and social context of the discussed works; K_W05

JCKPRO_06 translate prose works written in classical Chinese into modern Chinese and Polish. K_U07, K_U10

4. Learning content with reference to course learning outcomes (EU)

Course learning content: Course learning outcome symbol (EU)

Introduction to Classical Chinese. JCKPRO_01, JCKPRO_04

Prose works in classical Chinese - introduction. JCKPRO_01, JCKPRO_05

The Analects - introduction. JCKPRO_05

The Analects - vocabulary. JCKPRO_01, JCKPRO_02 JCKPRO_03

The Analects - grammar. JCKPRO_44

The Analects - translation exercises. JCKPRO_01, JCKPRO_02
JCKPRO_03, JCKPRO_06

The Book of Rites - Introduction. JCKPRO_05

The book of Rites - vocabulary. JCKPRO_01, JCKPRO_02 JCKPRO_03, JCKPRO_06

The book of Rites - grammar. JCKPRO_04

The Book of Rites - translation exercises. JCKPRO_01, JCKPRO_02 JCKPRO_03, JCKPRO_06

5. Reading list:
*Gudai Hanyu
*Materials provided by the teacher

III. Additional information

1. Teaching and learning methods and activities to enable students to achieve the intended course learning outcomes (please indicate the appropriate methods and activities with a tick and/or suggest different methods)

Teaching and learning methods and activities X

Lecture with a multimedia presentation

Interactive lecture X

Problem – based lecture

Discussions

Text-based work X

Case study work

Problem-based learning

Educational simulation/game

Task – solving learning (eg. calculation, artistic, practical tasks)

Experiential work X

Laboratory work

Scientific inquiry method

Workshop method

Project work

Demonstration and observation

Sound and/or video demonstration

Creative methods (eg. brainstorming, SWOT analysis, decision tree method, snowball technique, concept maps)

Group work

Other (please specify) – translation exercises X

…

2. Assessment methods to test if learning outcomes have been achieved (please indicate with a tick the appropriate methods for each LO and/or suggest different methods)

Assessment methods Course learning outcome symbol

JCKPRO_01 JCK PRO _02 JCK PRO _03 JCK PRO _04 JCK PRO _05 JCK PRO _06

Written exam X X X X X X

Oral exam

Open book exam

Written test

Oral test

Multiple choice test

Project

Essay

Report

Individual presentation

Practical exam (performance observation)

Portfolio

Other (please specify) - written translations of prose works X X X X

…

3. Student workload and ECTS credits

Activity types Mean number of hours spent on each activity type

Contact hours with the teacher as specified in the study programme 60

Independent study* Preparation for classes 15

Reading for classes 15

Essay / report / presentation / demonstration preparation, etc.

Project preparation

Term paper preparation

Exam preparation 20

Other (please specify) - 40

…

Total hours 150

Total ECTS credits for the course 5

* please indicate the appropriate activity types and/or suggest different activities

4. Assessment criteria in accordance with AMU in Poznan’s grading system:

very good (bdb; 5.0): very good knowledge of classical Chinese vocabulary in the context of prose works, very good knowledge of cultural, philosophical and social contexts, very good ability to understand and translate texts written in classical Chinese, very good knowledge of the differences between classical and contemporary Chinese, no problems in reading texts written in traditional characters;

good plus (+db; 4.5): as above, with few shortcomings;

good (db; 4.0): a wider range of shortcomings possible, good ability to understand and translate texts written in classical Chinese, good knowledge of the differences between classical and modern Chinese, occasional problems in reading texts written in traditional characters;

satisfactory plus (+dst; 3.5): satisfactory knowledge of classical Chinese vocabulary in the context of prose works, poor knowledge of cultural, philosophical and social contexts, satisfactory ability to understand and translate texts written in classical Chinese, satisfactory knowledge of the differences between classical and modern Chinese language;

satisfactory (dst; 3.0): satisfactory knowledge of classical Chinese vocabulary in the context of prose works, poor knowledge of cultural, philosophical and social contexts, poor ability to understand and translate texts written in classical Chinese, poor knowledge of the differences between classical and modern Chinese ;

unsatisfactory (ndst; 2.0): unsatisfactory knowledge of classical Chinese vocabulary in the context of prose works, unfamiliarity with cultural, philosophical and social contexts, unsatisfactory ability to understand and translate texts written in classical Chinese, lack of knowledge of the differences between classical and modern Chinese.

=Examples from other courses=
'''Course schedule'''

Prose review and translation exercises:

Textbook with representative Chinese excerpt prose texts from different dynasties

*送別友人 Songbie youren, p. 1 Farewell, my friend
#Wang Wei, “Song youren”, p. 46
#Bai Juyi “Song youren”, p. 28
*閒適瀟灑 Xianshi xiaosa, p. 73 Leisurely and Casually
#Du Fu "Xianshi xiaosa", p. 82
#Li Bai “Xianshi xiaosa”, p. 119
*鄉愁情愁 Xiangchou qingchou, p. 141
#Du Fu "Xiangchou qingchou", p. 161
#Li Shangyin "Xiangchou qingchou", p. 184
*歌詠抒懷 Geyong shuhuai, p. 213
#Liu Yuxi “Geyong”, p. 218
#Meng Jiao “Geyong”, p. 270
*邊塞戰爭 Biansai zhanzheng, p. 275
#Wang Changling “Chusai”, p. 287
#Lu Lun “Chusai”, p. 316
*詩人小傳 Poets' biographies
#Su Dongpo - ci poetic works
#Xin Qiji - ci poetic works

Classical Prose Reading Course: General introduction to classical Chinese language, Prose writing in classical Chinese

Possible other texts
#The Book of Songs
#The Songs of Chu
#Poetry of the Tang Dynasty

Literature Reading Course:
#Song Poems (ci): Su Dongpo: “Trampled Green”
#Yuan Drama (Zaju): Guan Hanqing: “The Injustice to Dou E”
#Ming novels (Three Kingdoms, Journey to the West, Outlaws of the March, The Scholars)
#Qing novels (Cao Xueqin: Red Chamber Dreams)
#Late Qing dystopian literature (Liang Qichao: The Future of New China, Kang Youwei: Datong shu)
#Republican Literature (Lu Xun, Guo Moruo, Zhou Zuoren, Yu Dafu)
#Modern Literature (Underground poets, Wang Meng, Mo Yan)
#Contemporary Literature (Han Han, Zhang Wei, Xu Zechen, Han Shaogong)
#Web literature (excerpts live on http://qidian.com)
#Science Fiction (Liu Cixin: The Three Body Problem, The Wandering Earth)

=Other Syllabi=

下学年您的课目教学大纲链接，请查收：

硕士研究生一年级：

文言文诗词： Classical Chinese Prose and Poetry https://sylabus.amu.edu.pl/en/document/18aa241a-0d6b-4966-8d6e-5e5aa599d719.pdf

中国文化：https://sylabus.amu.edu.pl/en/document/8c588648-9c3d-48f9-87d8-7777bed4781f.pdf

中国文学述评：https://sylabus.amu.edu.pl/en/document/810faf2a-c2f4-4fa8-8e75-c14d7781b458.pdf

硕士研究生二年级：

写作：https://sylabus.amu.edu.pl/en/document/3c4886f7-b261-4886-b1f3-df1d7b5ab5ba.pdf

以后：

文言文：https://sylabus.amu.edu.pl/en/document/4727fbe0-4ef6-4aed-9212-2aa66c64e08f.pdf

20231215 homework

2023-12-12T17:57:09Z

Zhou Jiaqi: /* 周佳琪 Katarzyna Gutorow */

Classical Chinese Poetry and Prose

2023-12-08T15:45:08Z

Zhou Jiaqi: /* Student presentations */

FRI 8:00-9:30 sal. 424 Classical Chinese Poetry and Prose Jezyk chinski klasyczny SIN-m I 30+30, fall 2023, Adam Mickiewicz University, Poznan

Tools:

Fulltext & English translation: http://www.acmuller.net/con-dao/analects.html

Wenyanwen Zidian: https://wyw.hwxnet.com/

=Schedule=
===课程安排 Schedule===
*1 Oct 6, 2023 8:00-9:30 424
*2 Oct 13 8:00-9:30
*-
*3 Oct 27 8:00-9:30
*-
*?4 Nov 10
*?5 Nov 17
*?6 Nov 24
*7 Dec 1 8:00-9:30, 13:15-14:45
*8 Dec 8 8:00-9:30, 13:15-14:45
*9 Dec 15 8:00-9:30, 13:15-14:45
*10 Dec 16 8:00-9:30
*11 Jan 12 8:00-9:30
*12 Jan 19 8:00-9:30
*13 Jan 26 8:00-9:30
*14 Feb 2 8:00-9:30
*15 Feb 9 Final Paper (homework)
==Session 1==

本课程由吴漠汀线下授课。课堂语言为中文，但也会提供一些英语/法语/德语/日语/波兰语的解释。一部分的资料是简体字的，一部分繁体字。你们注意到繁体字的时候，请打招呼。看繁体字慢慢的也要看习惯。

This class is taught by Martin Woesler in presence. The class language is Chinese, however, some explanations in English/French/German/Japanese/Polish will be given. Some part of the teaching material is in simplified characters, another part in traditional character. If you find traditional characters, please tell the teacher. You should get used to reading traditional characters too.

1. 请阅读使用条款：通过注册本维基，您同意将您的数据（姓名、学号、学习方向、电子邮件、设备技术数据、IP地址等）和您在课堂上的贡献（作业、翻译、演讲、讲义、期末考试试卷等）储存起来，用于评分和学术用途（教学和研究用的匿名）。你明确同意你的贡献可以由老师以他的名义使用，例如用于出版，用于改进教材等。

1. Please read the terms of Use: By registering for this Wiki, you give your consent that your data (name, study no., study direction, email, technical data of your device, ip address etc.) and your contributions to class (homework, translations, presentations, handouts, final exam papers etc.) is stored for grading, and academic use (teaching and ANONYMIZED for research). You explicitely agree that your contributions can be used by the teacher under his name, e.g. for publication, for improvement of teaching material etc.

2. 我们需要一些志愿者。我们的助教是泊语丰(Martyna)她应该给老师发一份学生名册，并将所有作业和测验的成绩以及她从老师那里收到的成绩输入名册，由老师保管。我们还需要1名wiki管理员和5名调查助理，他们要知道如何使用http://wjx.top。如果我们有超过100名学生，我们需要2名教学助理。所有这些人的 "课堂表现 "成绩都会得到加分。注册后（见下面第3点），请在这里直接在角色后面写上你的名字（例如："教学助理--雷锋"）。要改变维基上的任何内容，请见下面第3点。

*教学助理 - Anastasiia [[Teaching assistant]]
*维基管理员 - Alicja [[Wiki admin]]

2. We need volunteers! Our teaching assistant 助教 is Anastasiia. She should send a student roll to the teacher and enter all grades from homework and quizzes and those she receives from the teacher into the roll to be kept with the teacher. We still need 1 [[wiki admin]] and this time we do not need survey assistants, who know how to use http://wjx.top. If we have more than 100 students, we need 2 teaching assistants. All of them will get extra points for their "performance in class" grade. After registration (see point 3 beneath), please write your names here directly behind the role (e.g. "teaching assistant - Lei Feng"). To change anything on the wiki, please see point 3 beneath.

3. 请在本维基上注册。从任何地方你都可以按照这个链接注册：https://bit.ly/WIKIREG。如果您已经在这里，请点击右上角的 "注册（register）"，然后点击 "申请一个（request one）"。然后请在两个名字（用户名和真名）中使用你的拼音真名（姓和名之间留有空白）进行注册，所以要有两次 "雷锋 "和 "雷锋"。请勾选您同意条款和条件的选项。然后输入密码 "wikicaptcha "并点击 "提交"。你会收到一封带有链接的确认邮件。你可以点击该链接，确认你的身份并创建一个密码。然后你需要等待1-2天，直到老师授予你权限。你将会收到另一封邮件，当它发挥作用的时候。有了这个维基的访问权，你就可以直接编辑一切，包括这个页面。如果你想学习如何在Wiki上进行编辑，请阅读这里： [[uvu:Community_Portal]] 。在编辑之后，你会被要求输入密码以保存修改，这次的密码是 "wikicaptcha"。

3. Please register on this Wiki. From any place you can register following this link: https://bit.ly/WIKIREG. If you are already here, click on "register" on the top right corner, and then on "request one". Then please register with your real name in Pinyin (with blank space between the family name and the given name) for the two names (username and real name), so two times "Lei Feng" and "Lei Feng". Please check the box that you agree to the Terms and Conditions. Then type in the password "wikicaptcha" and click on "submit". You will receive a confirmation email with a link. You can click on the link, confirm your identity and create a password. Then you need to wait 1-2 days until the teacher grants you access. You will receive another email when it will work. With the access to this wiki, you can directly edit everything, including this page. If you want to learn how to edit on Wiki, please read here: [[uvu:Community_Portal]] After editing, you will be asked for a password to save changes, this time the password is "wikicaptcha".

4. 请在本班的微信群里注册。该微信群将由助教创建。请务必在群里显示你的名字和以下内容： "雷锋20级笔译"。

4. Please register on the WeChat Group of this class. The WeChat Group will be created by the Teaching Assistant. Please make sure to display your name in the group with the following details: "Lei Feng 雷锋 20级笔译".

5. 为了便于交流，请将老师good_old_cathay添加到你的微信联系人中。

5. For communication please add the teacher good_old_cathay to your WeChat contacts.

6. 请为第二节课准备第一篇课文（课本第12-15页）。

6. Please prepare the first text for the Session 2 (text book pages 12-15).

7. 请在第二节课前做小测验。

7. Please take the quiz before Session 2.

8. 请选一个这个学期要用ppt介绍的一个题目，写在下面学生名单的名字后面。

8. Please choose a topic to present with ppt and write the topic behind your name in the student roll beneath.

Here a summary of the most important points in Chinese:
@所有人
请各位同学将群聊备注改为姓名拼音姓名班级的格式，如 Li Xin 李欣 21级英语笔译。请各位同学浏览此网站了解本学期的课程要求：https://bou.de/u/wiki/Classical_Chinese_Poetry_and_Prose （短一点的是http://bit.ly/...，然后按我们课的链接）. 我们的课程还需要六位同学分别做网站管理员（1位）和這一次不需要调查助手（5位），期末可以得到一定加分，请有意向的同学在今天晚上六点前私聊我。请大家尽快完成以下课程前准备：

*https://bit.ly/WIKIREG 请在此维基网站上注册，用户名和真实姓名都请填写自己姓名的拼音，像"Li Xin"和"Li Xin"，密码填wikicaptcha，收到邮件确认身份后等待老师通过

注：在中国大陆内有的链接可能要用vpn才能进

#Organizational things incl. course goals, competences to achieve and workload

'''Student Role''' Self introduction
#周佳琪 Katarzyna Gutorow 对亚洲感兴趣
#安伊人 Anastasiia Kozenko 想在中国工作，笔译
#柯欣怡 Ke Xinyi Weronika Krzysztofa Kata 喜歡中文、筆譯
#皮娜莉 Natalia Piasecka 喜歡中國文化、閲讀中文的小説，筆譯
#高志尚 Gao Zhishang Marcin Paszek 對台灣文化感興趣（英語、俄語、德語、日語、波斯語）
#靜香 Jing Xiang Anastasiia Yarosevych Marketing 市場營銷
#范乐 Fan Yue Alicja Jacheć 要掙錢，翻译 WikiAdmin
#范洁宁 Fan Jiening Vladyslava Bunii 想去台灣或者大陸留學，希望儅口譯的翻譯
#江小敏 Jiang Xiaomin Anastasiya Ihnatovich 外語、喜歡中國文化，想去中國留學 TA
#安然 An Ran Veranika Anisimava 想去大陸還是台灣留學，想學習業務（Business）
#張一菲 Zhang Yifei Agnieszka Żmidzińska 從小對中國感興趣（中國武俠電視劇）The Legend of Nezha，以後有可能要儅老師
#彭小希 Peng Xiaoxi Zofia Pieróg 中國社會感興趣，英文學術論文，社會科學
#朱清月 Zhu Qingyue Julia Czuban 喜歡學外語，聽説漢語很難，要挑戰，以後要當翻譯，對中國社會感興趣
#马诗慧 Martyna Maciejewska
#宋天源 Antoni Semmler
#欧阳珍 Dorota Ożga
#成敏娜 Marysia Wojciechowska
#欧阳 Aleksandra Ksel

==Schedule with topics (please write your name behind one topic to do a presentation on it)==
Each time introduction, vocabulary, grammar, translation exercises

1 Oct 6, 2023 8:00-9:30 424 Organizational things

2 Oct 13 8:00-9:30 Self-introduction

3 Oct 27 8:00-9:30 The Analects I Antoni Semmler 宋天源

4 Dec 1 8:00-9:30 The Analects II 高志尚 Gao Zhishang Marcin Paszek

5 Dec 1 13:15-14:45 The Analects III 成敏娜 Marysia Wojciechowska

6 Dec 8 8:00-9:30 The Analects IV 靜香 Jing Xiang Anastasiia Yarosevych, 安伊人 Anastasiia Kozenko,

7 Dec 8 13:15-14:45 The Analects V 朱清月 Zhu Qingyue Julia Czuban

8 Dec 15 8:00-9:30 The Analects VI 皮娜莉 Natalia Piasecka, 柯欣怡 Ke Xinyi Weronika Krzysztofa Kata

9 Dec 15 13:15-14:45 Book of Rites I 马诗慧 Martyna Maciejewska

10 Dec 16 8:00-9:30 Book of Rites II

11 Jan 12 8:00-9:30 Book of Rites III 江小敏 Jiang Xiaomin Anastasiya Ihnatovich, 范洁宁 Fan Jiening Vladyslava Bunii

12 Jan 19 8:00-9:30 Book of Rites IV 張一菲 Zhang Yifei Agnieszka Żmidzińska

13 Jan 26 8:00-9:30 Book of Rites V 安然 An Ran Veranika Anisimava

14 Feb 2 8:00-9:30 Selected Readings 欧阳 Aleksandra Ksel

15 Feb 9 Final Paper (homework)

==Session 2 Organizational Things I Oct 13 8:00-9:30==
==Session 3 仲尼《論語》The Analects I Oct 27 8:00-9:30==

===Important Introductions you may want to read===
*[[Classical Chinese 2023]] 文言文，包括基本的概要 with a general introduction into classical Chinese
*Examples of classical Chinese poetry with modern Chinese translation [[Critical Overview of Chinese Literature 2023]] 例子：蘇東坡之賦

For prose texts, we will deal with short excerpts from the Analects and the Book of Rites.

Please prepare for next session in two weeks:

1. Read the following introduction and the first sentences until the mark "UNTIL HERE".

2. Please write a modern Chinese translation of the sentences.
===概要 introduction===

The Analects have not been written by Kungfutse, but similarly to Platon's works were written down by his disciples and followers. Kungfutse mostly became known through the rewriting of probably Mengzi, who called himself "The 2nd greatest philosopher after Kungfutse". Mengzi was not successful in his career, but had to travel a lot to offer his service to different rulers. Therefore, he seem to have invented the travels of Kongfutse. Since the Lunyu was forbidden in Qin Dynasty, the version we have today is based on n Zheng Xuan (127-200) merging three texts. Also, the Lunyu does not consist out of only Confucian thoughts, but are a collection from several sources including those refering to their masters with "子曰". Kungfutse himself was called "仲尼" in his time. Also, main ideas we call "Confucianist" today, like the unity of Zhou, the importance of rites and the filial piety are far older than Confucius. Therefore, we have a pre-Confucian Confucianism. Confucianism is called "儒學" and Neo-Confucianism "新學". One of the main ideas of Confucius is the Golden Rule. Hegel later referred to this as the start of the "Walk of the World Spirit" over the 100 Schools, Buddha, Zaratustra, Ancient Greek Philosophy, Roman Philosophy to German Philosophy.

郭锡良 Guo Xiliang: 古代汉语(下)(修订本): 【《論語》介紹】《論語》是記載孔子言行的書。孔子（公元前551—前479年），名丘，字仲尼，春秋時魯國曲阜（今山東曲阜市）人。他是我國古代一個影響深遠的思想家、教育家，是儒家學派的創始人。他出身於没落的貴族世家，曾短期在魯國做官，又周遊許多諸侯國，想推行自己的政治主張，未被採納，後來致力於教育工作和整理古典文獻，相傳他的弟子有三千多人。孔子思想的主要内容是提倡禮樂和仁義。禮樂是孔子提出的維護社會秩序的規範，仁義是他提倡的立身處世的道德標準。“仁”是這一思想體系的核心。所謂“仁”就是愛人，就是推己及人的同情心。這種道德觀念的提出，表現了對人的重視和對人際關係的新認識。這有緩和矛盾、維護統一的一面，也有同情庶民的一面。它表現在政治上就是“爲政以德”。孔子創立的儒家學説，影響極爲深遠。他公開講學授徒的活動，對我國古代文化教育的發展，有一定促進作用。他通過自己豐富的教學實踐，總結了不少有益的經驗。他在整理和保存我國古代的文獻方面，也作出了巨大的貢獻。

《論語》是研究孔子學説的基本資料，全書的主要内容是孔子在談話中對禮樂、仁義以及其他一些意識形態的説明和解釋。在封建社會的整個歷史時期，《論語》是每個讀書人必讀的經典，影響之大是無與倫比的。

《論語》的最後成書，約在戰國初年，它是由孔子的弟子和再傳弟子編定的。漢代曾流傳魯論、齊論、古論三種不同的本子，我們今天所見到的《論語》二十篇是漢朝人在上述三種本子的基礎上整理而成的。《論語》的注本爲數非常多，影響大的有何晏的《論語集解》，朱熹的《論語集注》，劉寶楠的《論語正義》。今人楊伯峻有《論語譯注》。

===Introduction from Beida Gudai Hanyu===
論語

《論語》是由孔子弟子及再傳弟子輯録而成的一部書。孔子(前 551—前479),名丘，字仲尼，鲁國陬邑(今山東省曲阜市東南)人。孔子中年開始聚徒講學，後又在魯國做過官。五十多葳周遊列國，希望實現自己的政治主張，但未得到諸侯的任用。晚年專心致力於教育，整理古代文獻。孔子是思想家、教育家，儒家學派的創始人。其學説的核心是“仁” (仁爱),他的倫理思想、教育理念有許多可貴的因素值得肯定。他又是中國古代私人講學的第一人，在整理古代文獻、傳播古代文化方面做出了重大貢献，被尊奉為中國古代的聖人。

《論語》一書記録了孔子及其弟子的言行，内容涉及政治觀點、倫理觀念、道德修養、教育學習等方面，蘊含了豐富的人生經驗和深刻的哲理思考。《論語》是一種語録體，言簡意駭，暁暢易懂，含蓄有致，書中的很多話已成為格言和成語，對後代的文學語言有很大影響。

《論語》成書約在戰國初年。漢代《論語》有《齊論》《鲁論》《古論》三種本子，今本《論語》由漠代人整理而成，共二十篇，每篇分若干章。《論語》的注本很多，通行的有三國魏何晏《論語集解》、南宋朱熹《論語集注》、清代劉寶楠《論語正義》、近人程樹德《論語集釋》、今人楊伯峻《論語譯注》等。

選文據影印本《十三經注疏》,中華書局一九八○年版。文章題目為後加。

===The Analects – vocabulary 常用詞===

===The Analects – grammar 古漢語常識===

Punctuation

===《論語》預科作業 The Analects - preparatory homework: translation exercises===
爲了準備第三次上課，麻煩每個同學翻譯下面兩句，翻譯成中文和英文。

Homework as a preparation for the 3rd session. Please translate the following two sentences into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231027_homework]].

==Student presentations==

The Analects I

Antoni Semmler 宋天源 [[Media:Friends_Golden_Rule.pptx]]

==Session 4 仲尼《論語》The Analects II Dec 1 8:00-9:30==
Teaching Assistent: Katarzyna

Student presenter today: 高志尚 Gao Zhishang Marcin Paszek

Powerpoint for download:

===Homework to prepare for today===
1. Please read all the texts under Analects II before class.

2. Please write a modern Chinese translation of the Text 1 here on this subwebpage for homework: [[20231201_homework]].

===概要 introduction===

===郭锡良 Guo Xiliang: 古代汉语(下)(修订本): 子路曾晳冉有公西華侍坐①===
【説明】這篇對話生動地記敍了孔門四弟子的不同性格、志趣，也表現了孔子的教育目的和教學方法。子路、冉有、公西華都想在政治上表現自己的才能。曾晳的回答似乎與政治無關，有點“淡泊自得”的味道，其實不然，他所描繪的正是“大同社會”的一個縮影，所以深受孔子的贊揚。本篇選自《論語·先進》。

====Text 1====
子路、曾晳、冉有、公西華侍坐。

子曰：“以吾一日長乎爾，毋吾以也② 。居則曰：‘不吾知也③ ！’如或知爾，則何以哉④ ？”子路率爾而對曰⑤ ：“千乘之國，攝乎大國之間，加之以師旅，因之以饑饉⑥ ；由也爲之，比及三年，可使有勇，且知方也⑦ 。”夫子哂之⑧ 。“求，爾何如？”對曰：“方六七十，如五六十⑨ ，求也爲之，比及三年，可使足民⑩ ，如其禮樂，以俟君子⑪ 。”“赤，爾何如？”對曰：“非曰能之，願學焉⑫ 。宗廟之事，如會同⑬ ，端章甫⑭ ，願爲小相焉⑮ 。”“點，爾何如？”鼓瑟希，鏗爾，舍瑟而作⑯ 。對曰：“異乎三子者之撰⑰ 。”子曰：“何傷乎⑱ ？亦各言其志也！”曰：“莫春者，春服既成⑲ ，冠者五六人，童子六七人⑳ ，浴乎沂，風乎舞雩，詠而歸㉑。”夫子喟然嘆曰：“吾與點也㉒。”

====Text 1 注釋====
①　子路：姓仲名由，字子路，一字季路。　曾晳：名點，曾參的父親。　冉有：名求，字子有。　公西華：名赤，字子華。公西是複姓。　侍坐：陪着〔孔子〕坐着。　侍：本指侍立於尊者之旁。

②　因爲我比你們年紀大些，〔人家〕不用我了。　一日：一兩天的意思。作“長”的狀語。　長乎爾：比你們年長。　乎：介詞，表比較。　爾：第二人稱代詞，這裏表複數。　毋吾以：不用我。　吾：作“以”的賓語，在否定句中代詞賓語前置。　以：動詞，用。

③　居：平居，卽平常。這句的主語是“你們”。　不吾知：不知吾。

④　或：無定代詞，有人。　何以：怎麽辦。

⑤　率爾：不假思索的樣子。

⑥　千乘之國：有一千輛兵車的國家。　乘：一車四馬。　攝：夾。　加：加在上面。　之：代詞，指千乘之國。　師旅：古代軍隊編制的單位。五百人爲一旅，二千五百人爲一師。這裏指大國來侵犯的軍隊。　因：繼，連續。　饑饉：指饑荒。《爾雅·釋天》：“穀不熟爲饑，菜不熟爲饉。”

⑦　比（舊讀bì）及：等到。　方：方向，卽義方，儒家所謂的“義方”，就是“親其上，死其長”之類。

⑧　哂（shěn）：亦作“吲”，微笑。這裏略帶譏笑的意思。

⑨　方：見方，卽每邊的長度。　如：或者。這句是指縱横六七十里或五六十里。周制六尺爲步，三百步爲里。周尺約合今20厘米至23厘米，一里約合今0.7里，這裏是約數，并非實指。

⑩　足民：使民豐足。

⑪　如其：至於那個。　如：若，至於。有表轉折的作用。　其：代詞，那個。　俟：等待。

⑫　焉：這裏作指示代詞兼語氣詞。所指代的内容卽下文所説的“小相”這種工作。

⑬　宗廟：祖廟，諸侯國有宗廟。這裏指祭祀祖先。　會同：古代諸侯朝見天子，如不是按規定的時間去朝見叫做“會”，與衆諸侯一起去朝見叫做“同”，後來兩君相見也叫做“會”。

⑭　端章甫：都是名詞用作動詞。　端：玄端，一種禮服。　章甫：當時貴族通常戴的一種黑色禮帽。“甫”一作“父”。

⑮　小相：贊禮的人。卿大夫擔任贊禮工作叫“大相”，士擔任贊禮工作叫“小相”。

⑯　瑟：絃樂器。瑟身是長方形木質音箱，一般有二十五絃。　希：希疏。這裏指鼓瑟的聲音近於尾聲。　鏗爾：象聲詞，舍瑟的聲音。　作：立起來。

⑰　撰：才具，才幹。

⑱　何傷乎：有什麽關係呢？

⑲　莫春：指三月。也有人懷疑這裏的“莫春”並非夏曆三月，因爲三月的魯國，天氣還頗爲寒冷，不宜於浴，也不宜於“風乎舞雩”。　莫：暮的本字。　春服：指夾衣。

⑳　冠（guàn）者：古代貴族男性青年，有二十歲行冠禮的制度。所謂“冠者”，卽指二十歲以上的成年人。　童子：尚未成年的孩子，十九歲以下的小青年。

㉑　沂（yí）：水名。源出山東鄒縣東北，西流經曲阜與洙水合，入泗水。　風：這裏用作動詞。乘涼。　舞雩（yú）：地名，在曲阜市東南。　雩：本是求雨的祭名，雩祭時，還有舞蹈，故稱舞雩。雩祭的地方築有土壇，周圍種有樹，所以能乘風涼。　詠：歌詠。

㉒　喟（kuì）然：嘆息的樣子。　與：動詞，贊同。

====Text 2====
三子者出，曾晳後① 。曾晳曰：“夫三子者之言何如② ？”子曰：“亦各言其志也已矣。”曰：“夫子何哂由也？”曰：“爲國以禮，其言不讓③ ，是故哂之。”“唯求則非邦也與④ ？”“安見方六七十如五六十而非邦也者？”“唯赤則非邦也與？”“宗廟會同，非諸侯而何⑤ ？赤也爲之小，孰能爲之大⑥ ？”

====Text 2 注釋====
①　後：動詞，後出。

②　夫：指示代詞，那。

③　讓：禮讓，謙遜。

④　曾晳還没有明白孔子哂笑子路的原因。他以爲孔子笑子路不能“爲國”，而不懂孔子笑子路是由於子路説話態度不謙虚，如“率爾而對”，又誇説自己能使民“知方”等。所以，曾晳一連兩次發問“唯求……”、“唯赤……”。在曾晳看來，求與赤也表示了要“爲邦”，爲何孔子不笑話他倆呢？難道他倆所講的就不是國家嗎？

⑤　宗廟會同：意思是有宗廟之事，有會同之事。　非諸侯而何：不是諸侯國是什麽？　諸侯：這裏指國家。卽曾晳所謂的“邦”。

⑥　赤只能給諸侯擔任小相，誰能給諸侯擔任大相呢？　爲之小，爲之大：都是雙賓語。　之：指諸侯國。　小、大：指小相、大相。

====Text 3====
季氏將伐顓臾①

《論　語》

【説明】顓臾是魯國的國中之國，季氏要吞併它，這是符合當時歷史發展趨勢的。孔子從維護周朝的禮制出發，極力反對，並提出了他的一些治國安邦的主張。“不患寡而患不均，不患貧而患不安”。這在現實社會中雖然只是空談，但是却不無啓發。

季氏將伐顓臾。冉有、季路見於孔子曰②
：“季氏將有事於顓臾③
。”孔子曰：“求！無乃爾是過與④
？夫顓臾，昔者先王以爲東蒙主，且在邦域之中矣⑤
，是社稷之臣也，何以伐爲⑥
？”冉有曰：“夫子欲之⑦
，吾二臣者皆不欲也。”孔子曰：“求！周任有言曰⑧
：‘陳力就列⑨
，不能者止。’危而不持，顛而不扶，則將焉用彼相矣⑩
？且爾言過矣，虎兕出於柙，
玉毀於櫝中⑪
，是誰之過與？”
====Text 3 注釋====

①　季氏：“季”本是魯公子友的字，他的後代就以“季”爲氏。這裏的季氏指季康子，名肥。在魯哀公三年當權，二十七年卒。　顓臾（zhuānyú）：據説是太皡氏的後裔，姓風，是魯的附庸國，在今山東費縣附近。

②　冉有、季路：孔子的學生，當時都任季氏的家臣。　見：謁見。

③　有事：指軍事行動。古代把祭祀和戰争稱爲“國之大事”。

④　無乃……與：古漢語中的固定格式，表示一種推測語氣，可譯爲“恐怕……吧”。　爾是過：爾作“過”的賓語，前置。　是：指示代詞，在這裏複指賓語“爾”。　過：責備。用作動詞。全句意思是，恐怕應該責備你吧。

⑤　先王：先代的國君。　東蒙：山名。卽蒙山。在今山東蒙陰縣南。　主：主管祭祀的人。　邦域之中：指在魯國國境之内。

⑥　社稷之臣：國家的臣屬。　何以……爲：古漢語中的固定格式，表示反問語氣，可譯爲“爲什麽要……呢”。

⑦　夫子：指季康子。春秋時，對長者、老師以及大夫等都可以尊稱爲夫子。

⑧　周任：古代的一位史官。

⑨　陳力就列：〔能〕施展出才能，〔就去〕擔任職務。　陳：陳列，這裏是施展的意思。　就：動詞。走向。這裏是擔任的意思。　列：位，職務。

⑩　這三句是比喻的説法。大意是，〔瞎子〕遇到了危險卻不去攙扶，將要跌倒卻不去扶住，那何必要用那個攙扶的人呢！　相：攙扶盲人走路的人。

⑪　過：錯誤。　兕（sì）：獨角犀牛。　柙（xiá）：關猛獸的木籠子。　

：指甲，用來占卜吉凶。　玉：寶玉，用於祭祀。　櫝（dú）：匣子。

===The Analects II – vocabulary 常用詞===

===The Analects II – grammar 古漢語常識===

===Student presentations===

《論語》預科作業 The Analects II: 高志尚 Gao Zhishang Marcin Paszek https://uam.sharepoint.com/:p:/r/sites/2023.10Jezykchinskiklasyczny-PROSE/Shared%20Documents/General/Session%204.pptx?d=w9964146f02e5454495719a0d90cecab4&csf=1&web=1&e=6Byj7W

===The Analects II - translation exercises===

===《論語》預科作業 The Analects II - preparatory homework: translation exercises===

Homework as a preparation for the 4rd session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231207_homework]].

==Session 5 仲尼《論語》The Analects III Dec 1 13:15-14:45==

===概要 introduction===

====Text 4====
冉有曰：“今夫顓臾，固而近於費①
。今不取，後世必爲子孫憂。”孔子曰：“求！君子疾夫舍曰‘欲之’而必爲之辭②
。丘也聞有國有家者③
，不患寡而患不均，不患貧而患不安④
。蓋均無貧，和無寡，安無傾⑤
。夫如是，故遠人不服，則修文德以來之；既來之，則安之⑥
。今由與求也，相夫子⑦
，遠人不服，而不能來也；邦分崩離析，而不能守也；而謀動干戈於邦内。吾恐季孫之憂，不在顓臾，而在蕭牆之内也⑧
。”
====Text 4 Footnotes====

注　　釋

①　今夫：句首語氣詞，表示要發議論。　固：指城牆堅固。　費（舊讀bì）：僖公元年，魯君賜給季友汶陽之田及費，於是費成爲季氏世代的采邑。其地在今山東費（fèi）縣。

②　疾：討厭。　夫：指示代詞，那個。　舍曰：迴避説。　欲之：想要那樣。　爲之辭：給它找個借口。之、辭作“爲”的雙賓語。　之：指伐顓臾。　辭：這裏是託辭、理由、借口的意思。

③　有國有家者：指諸侯〔國〕和大夫〔家〕。

④　這兩句文字互誤。俞樾《古書疑義舉例》卷六：“按：寡、貧二字，傳寫互易，此本作‘不患貧而患不均，不患寡而患不安’。‘貧’以財言，‘不均’亦以財言。不均則不如無財矣，故‘不患貧而患不均’也。‘寡’以人言，‘不安’亦以人言？不安則不如無人矣，故‘不患寡而患不安’也。《春秋繁露·度制篇》引孔子曰：‘不患貧而患不均’，可據以訂正。”

⑤　蓋：副詞，表委婉地論斷原因。　傾：傾覆。

⑥　遠人：遠方的人。這裏指本國以外的人。　文德：指禮樂之類的德政教化。　來之：使之來。　來：不及物動詞，用作使動。　安之：使之安。　之：三個之字都是指遠人。

⑦　也：句中語氣詞，表停頓。　相：輔佐。

⑧　蕭牆之内：指魯國宫廷内部。魯哀公當時與專權的季孫氏之間存在很深的矛盾，所以孔子認爲季孫的憂患不在顓臾，而在於魯君。　蕭牆：國君宫門内的照壁。

====Text 5====
子　路　從　而　後

《論　語》

【説明】這一章反映了隱者鄙棄孔子周遊列國、汲汲於仕進的行爲；而子路則用儒家的政治思想、倫理觀念來反批評隱者潔身自好的出世思想。本章選自《論語·微子》。

子路從而後，遇丈人，以杖荷蓧①
。子路問曰：“子見夫子乎？”丈人曰：“四體不勤，五穀不分②
，孰爲夫子！”植其杖而芸③
。子路拱而立④
。止子路宿，殺雞爲黍而食之⑤
，見其二子焉⑥
。

====Text 5 Annotations====
注　　釋

①　從：跟隨。　後：動詞，落在後面。　丈人：老者。　蓧（diào）：除草用的農具。

②　勤：辛勤，勤勞。　五穀：古代五種主要糧食作物。説法不一，一説指稻、菽、麥、稷、黍，另一説有麻無稻。

③　植其杖：把他的拐杖插在地上。　芸：通“耘”，除草。

④　拱：拱手，表示敬意。

⑤　止：留。　爲黍：做黄米飯。　黍：黄米。　食（sì）之：給子路吃。食：及物動詞用作使動。

⑥　見（xiàn）其二子：使他的兩個兒子拜見（子路）。　見：用作使動。

====Text 6====

明日，子路行，以告①
。子曰：“隱者也。”使子路反見之②
。至則行矣③
。子路曰：“不仕無義④
。長幼之節，不可廢也⑤
；君臣之義，如之何其廢之⑥
？欲潔其身，而亂大倫⑦
。君子之仕也，行其義也⑧
。道之不行，已知之矣⑨
。”

====Text 6 Annotations====
注　　釋

①　以告：“以之告”的省略。意思是把這件事告訴孔子。

②　反：返回。

③　到了（丈人家時），而丈人已經走出去了。

④　不仕無義：不作官是不合宜的。　義：指合宜的道理。

⑤　長幼之間的禮節，是不能廢棄的。子路的意思是，荷蓧丈人“見其二子”，是没有廢棄長幼之節。

⑥　君臣之間的關係，又因爲什麽原故而廢棄呢？這裏所説的“君臣之義”，是指應當出去作官，以盡人臣之義，而不應該當“隱者”。　如之何：固定結構。這裏是詢問原因。　其：句中語氣詞，加强反問語氣。

⑦　潔其身：使其身潔。　亂：這裏是破壞、廢棄的意思。　大倫：指君臣之間的倫常關係。

⑧　君子之仕也：主謂結構之間插入“之”字，變成名詞性詞組，作主語。也：句中語氣詞，表停頓。　行其義：做他應該做的事。

⑨　道：這裏指儒家的政治理想、原則。　之：兩“之”字詞性不同，前者是連詞，將主謂結構變成名詞性詞組。後者是指示代詞，指“道不行”這件事。

====Text 7====
學而時習之(《學而》)

【説明】本章記述孔子對為學的態度。

子曰①:“學而時習之，不亦説乎①?有朋自遠方來④, 不亦樂乎?人不知而不愠⑤,不亦君子乎⑥?”

① 子：先秦用來尊稱有地位或有道德學問的男子。《論語》單用“子” 稱孔子。

② 時：按時。習：實習。習的内容不只是書本，也包括禮樂之類的内容。

③ 説(yuè): 高興。這個意義後作“悦”。

④ 朋：志同道合的人。

⑤ 别人不了解自己而自己业不生人家的氣。愠(yùn): 怒，生氣。

⑥ 君子：這裹指有德的人。

====Text 8====
顏淵季路侍(《公冶長》)

【説明】本章記述孔子與兩位弟子談論怎様做人。從中可以看出孔子的志向是把恩惠普施於天下之人，表現出他的仁德情懷。

颜淵季路侍①。子曰：“盍各言爾志②?”

子路曰：“願車馬衣輕裘舆朋友共，敝之而無憾③。” 顔淵曰：“願無伐善，無施勞④。”

子路曰：“願聞子之志。”

子曰：“老者安之，朋友信之，少者懷之⑥。”

① 顔淵(前521一前481):魯國人，名回，字子淵，孔子的學生，在孔

門中以德行學問著稱。季路(前542— 前480):姓仲名由，字子路，又稱季路，孔子的學生。侍：在尊長身邊陪伴侍奉。

② 盍(hé): “何不”的合音，為什麽不。爾：你，你們。

③ 衣輕裘：“輕”字應删(據阮元)。衣裘：衣服。朋友：志同道合的人。共：共同享用。敝 (bì): 破。這裹用作使動，意思是用破。之：指車馬衣裘。而：連詞，表轉折。憾：悔恨。

④ 伐：誇耀。善：(自己的)長處。施勞：張揚(對别人的)功勞。施：通“侈”(據朱駿聲),誇大，張揚。

⑤ 老年人(我要)使他們奉養安適，朋友(我要)使他們交往誠信，年輕人(我要)使他們受到關懷愛護。

===The Analects III – vocabulary 常用詞===

===The Analects III – grammar 古漢語常識===

===Student presentations===

The Analects III - 成敏娜 Marysia Wojciechowska https://uam.sharepoint.com/:p:/r/sites/2023.10Jezykchinskiklasyczny-PROSE/Shared%20Documents/General/Session%205.pptx?d=w2b6987277abb4a03aee0f6f8b905f99c&csf=1&web=1&e=Pl9YSc

===The Analects III - translation exercises===

==Session 6 仲尼《論語》The Analects IV Dec 8 8:00-9:30==
Teacher presentation for session 6: [[Media:06_Prose_Analects.pptx]]
===概要 introduction===

賢哉回也(《雍也》)

【説明】這是孔子對顔回安貧樂道的鑽揚。

子曰：“賢哉，回也!一簟食①,一瓢飲②,在陋巷②,人不堪其憂④,回也不改其樂。賢哉，回也!”

① 簞 (dān); 古代盛飯的竹器，圓形。

② 瓢(piáo): 用葫蘆製成的舀水的器具。飲：用作名詞，這裹指水。

③ 陋(lòu)巷：狭小的巷子。一説狭小的居室。

④ 不堪：承受不了。憂：憂愁。

如有博施於民而能濟衆(《雍也》)

【説明】孔子告訴子貢，踐行仁道不必捨近求遠，正確的途徑在於“近取譬”,推己及人。

子貢曰①:“如有博施於民而能濟衆②,何如?可謂仁乎?”子曰：“何事於仁③,必也聖乎④!堯舜其猶病諸⑤!夫

仁者，已欲立而立人，已欲達而達人⑥。能近取譬”,可謂仁之方也已⑥。”

① 子貢(前520—前456):姓端木，名賜，字子貢，孔子的學生。

② 博施：廣泛地施輿恩惠。濟：救助。

③ 何止於仁(從朱熹《集注》)。

④ 那一定是聖德了。

⑤ 堯和舜大概對此都感到不易呢!堯舜：傳説中上古的兩位賢明的帝王，是孔子心目中的聖人。其：語氣副詞，表示推测。病：難，感到不易。諸：“之”“乎”的合音。“之”代“博施於民而能濟衆”。

⑥ 夫(fú):句首語氣詞，表示要發議論。己欲立而立人：自己想要成功，也要使别人成功。立：有所成就。己欲達而達人：自己想要顯達，也要使别人顯達。達：得志而有地位。這是説推己及人(由自己推想到别人)是仁。

⑦ 就近拿自身的所欲(“欲立”“欲達”)作比(而推及他人)。近：指自身。取：尋取。譬：比喻。

⑧ 方：方法。指正確的途徑。

士不可以不弘毅(《泰伯》)

【説明】一個士人以踐行仁德作焉自己的責任，任重而道遠，必須具備 “弘毅”的品格素養。

曾子曰：“士不可以不弘毅①,任重而道逮”。仁以為已任，不亦重乎③?死而後已④,不亦遠乎?”

① 曾子(前505一前436):名参，字子舆，鲁國人。孔子的學生。弘：大。指抱負遠大。毅：意志堅强。

② 任：負擔(名詞)。這裹指肩負的責任。

③ 以踐行仁德作焉自己的貴任，不是很重嗎?“仁”作介詞“以”前置賓語。不亦……乎：一種固定格式，表示反問語氣。

④ 已：止。

篤信好學(《泰伯》)

【説明】孔子告訴弟子：出仕還是隱居，贫賤還是富貴，一切皆以“善道”焉凖則。

子曰：“篤信好學①,守死善道”。危邦不入，亂邦不居⑤。天下有道則見，無道則隠④。邦有道，貧且賤焉，取也⑤;邦無道，富且貴焉，恥也。”

① 篤(dǔ)信：真誠堅定地相信。篤：忠誠；厚實。

② 至死堅守真理。守死：堅持到死而不改變。善道：使所學的道達到完美。善：完善。(参朱熹《論語集注》)

③ 危邦：即將有危難的國家。亂邦：已經發生動亂的國家。

④ 有道：指政治清明。見(xiàn):現身，指出來做官。這個意思後寫作“現”。隱：隱居。

⑤ 恥:恥辱。

顔淵問仁(《顏淵》)

【説明】本章關述“仁”和“禮”的關係。孔子認焉自我約束、依禮而行是仁的基本要求。

顔淵問仁。子曰：“克己復禮馬仁①。一日克己復禮，天下歸仁焉②。馬仁由己，而由人乎哉③?”顔淵曰：“請問其目④。”子曰：“非禮勿視，非禮勿聽，非禮勿言，非禮勿動。”
顔淵曰：“回雖不敏，請事斯語矣⑤。”

① 克己復禮：約束自己，使自己的行焉復歸於禮的要求。克：抑制

(自己的私欲)。復：返回，回歸。禮：指當時社會的典章制度、行為凖則、道德规範。

② 一日：一旦。歸仁：歸附於仁德。一説“歸”是稱許的意思。“歸仁”就是天下人鑽許他有仁德

③ 實行仁德，完全在於自己，難道還在於别人嗎?

④ 目：條目，細則。

⑤ 敏：聰慧。事：從事，照著……做。斯：這，指示代詞。

齊景公問政於孔子(《顏淵》)

【説明】孔子的政治理想是君臣父子各正其位，各守其分，以禮治天下。

齊景公問政於孔子①。孔子對曰：“君君，臣臣，父父，子子①。”公曰：“善哉!信如君不君③,臣不臣，父不父，子不子，雖有粟④,吾得而食諸⑤?”

① 齊景公：姜姓，名杵臼，齊國國君，公元前五四七一前四九0年在位。政：政事，管理國家的事。

② 君主要像君主(盡君道),臣子要像臣子(盡臣道),父親要像父親 (盡父道),兒子要像兒子(盡子道)。後面的“君”“臣”“父”“子”都是動詞。

③ 信如：如果真的。

④ 雖：即使。粟(sù):縠子，去皮後稱小米。泛指糧食。

⑤ 我能吃得著嗎?諸：“之乎”的合音。

===The Analects IV – vocabulary 常用詞===

===The Analects IV – grammar 古漢語常識===

===Student presentations===

The Analects IV - 靜香 Jing Xiang Anastasiia Yarosevych, 安伊人 Anastasiia Kozenko
https://uam.sharepoint.com/:b:/s/2023.10Jezykchinskiklasyczny-PROSE/Ed9wvkCFtfFKi237SXRkM_UBW5f1yoKiXkdiLq176T_uQg

===The Analects IV - translation exercises===

Homework as a preparation for the 6 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231208_homework]].

==Session 7 仲尼《論語》The Analects V Dec 8 13:15-14:45==
Teacher presentation for session 7: [[Media:07_Prose_Analects.pptx]]

===概要 introduction===

==Text 7.1 衛君待子而馬政(《子路》)==

【説明】當時禮崩樂壤，名實不符的情況很嚴重。孔子强調“正名”的重要性。

子路曰：“衛君待子而為政①,子將奚先②?” 子曰：“必也正名乎③!”

子路曰：“有是哉，子之迂也④!奚其正⑤?”

子曰：“野哉⑥,由也!君子於其所不知，蓋闕如也①。名不正，則言不顺⑥;言不順，則事不成；事不成，則禮樂不典②;禮樂不典，則刑罰不中①;刑罰不中，則民無所錯手足①。故君子名之必可言也，言之必可行也”。君子於其言，無所苟而已矣“。”

① 衛君：一般認焉指衛出公，名輒，衛國國君。衛靈公之孫，衛靈公長子蒯(kuǎi)聩(kuì)之子。衛出公曾舆其父争奪君位。孔子認焉子輿父争君位是“名不正”,本章説的“正名”是有針對性的。参見《述而》篇“夫子焉衛君”章。焉政：治理國家政事。

② 先生打算先從哪些事情做起呢?奚：疑問代詞，相當於“何”。先：用作動詞，先做。“奚”是“先”的前置寶語。

③ 那一定是“正名”吧。正名：辨正名分(使名實相符)。名：名稱，名義，名分。

④ 先生的迂闊竟有如此嚴重啊!迂：行焉見解遠離實際，不合時宜。

⑤ 有什麽可糾正的?奚：疑問代詞，何。

⑥ 野：粗野，不合禮儀。

⑦ 蓋：句首語氣詞。闕(quē) 如：留下有疑問的地方不加評判。闕：通“缺”,空(kòng) 下來不加評説。

⑧ 名義不正，説起話來就不會順理得當。

⑨ 禮：指社會的典章制度、行為凖則、道德規範。樂：音樂。儒家認焉通過禮樂可以使尊卑有序，上下和諧。興：起；振興。

⑩ 中(zhòng): 得當。

⑪ 無所錯手足：没有放手脚的地方，即不知如何是好。錯：通“措”,放置。

⑫ 所以君子確定了一個名義就一定能够順理得當地説出来，説出來
就一定可以行得通。

⑬ 君子對於自己措辭説話，一定没有一點馬虎的地方纔算罷了。苟：苟且，不嚴肃。已：停止。

==Text 7.2: 在陳絕糧(《衛靈公》)==

【説明】本章談論君子舆小人在身處困境時的不同態度。

在陳絶糧①,從者病，莫能興①。子路愠見曰②:“君子亦有窮乎④?”子曰：“君子固窮⑤,小人窮斯濫矣⑥。”

① 魯哀公四年(前491),孔子輿弟子冁轉来到陳國、蔡國的邊境，適逢吴國討伐陳國，因此困於陳、蔡之間，糧食供給断絶。

② 病：因困餓而病。興：站起。

③ 愠(yùn):怒，生氣。

④ 窮：困窘，没有出路。

⑤ 固窮：安守困窮。固：安於，不動摇。

⑥ 斯：就。濫：過度，無節制。這裹指胡作非焉。

==Text 7.3: 子路曾皙冉有公西華侍坐(《先進》)==

【説明】本章記述孔子和他的學生關於志向的一段談話，反映了儒家以禮治國的理念。對話生動地顯示了四位門人不同的性格特徵，也展示出孔子作焉一個大教育家春風化雨般的教育風範。

子路、曾皙、冉有、公西華侍坐①。

子曰：“以吾一日長乎爾，毋吾以也②。居則曰②:‘不吾知也④!'如或知爾⑤,則何以哉⑥?"

孔子詢問四個學生的志向。

① 子路、曾皙、冉有、公西華：四個人都是孔子的學生。子路：姓仲，名由，字子路，又稱季路，卞(今山東省泗水縣)人，小孔子九歲。

曾皙：姓曾，名點，字皙，鲁國南武城(今山東省费縣西南)人。冉有：魯國人，姓冉，名求，字子有。小孔子二十九歲。公西華：姓公西，名赤，字子華，小孔子四十二葳。這次談話時，孔子大約六十多歲。侍：在尊長者身旁陪伴。坐：古時的坐姿是鋪席於地，雙膝著地，臀部壓在脚後跟上。

② 因為我比你們大幾葳，(人家)不用我了。以：因為，介詞。長 (zhǎng): 年紀大。乎：介詞，引進比較的對象。一日：一兩天，這是説年齡相差不多，是一種謙虚的説法。毋(wú) 吾以：不用我。 “吾”是“以”的前置賓語。以：動詞，用。

③ 居：平日開居。

④ 不吾知：不了解我。“吾”是“知”的前置寶語。

⑤ 或：有的人，無定代詞。

⑥ 何以：怎様(做)。

子路率爾而對曰①:“千乘之國，攝乎大國之間，加之以師旅，因之以饑罐②;由也馬之，比及三年，可使有勇，且知方也⑧。”

夫子哂之④。

“求!爾何如?”

對曰：“方六七十，如五六十，求也為之，比及三年，可使足民⑥。如其禮樂，以俟君子⑥。”

“赤!爾何如?”

對曰：“非日能之，願學焉①。宗廟之事，如會同，端章甫，願焉小相焉⑧。”

“點!爾何如?”

鼓瑟希，鏗爾，舍瑟而作③,對曰：“異乎三子者之撰①。” 子曰：“何傷乎①?亦各言其志也。”

曰：“莫春者，春服既成“,冠者五六人，童子六七人，浴乎沂③,風乎舞雩①,泳而歸。”

夫子喟然欺曰：“吾輿點也①!”

四個學生各自談自己的志向，孔子讀許曾點的話。

① 率爾：輕率，不加思索的様子。爾：形容詞詞尾。

② 千乘(shèng) 之國：有一千輛兵車的國家，當時屬中等諸侯國。乘：一車四馬馬一乘。攝：夾(處)。師旅：軍隊，指戰争。上古時五百人焉一旅，五旅馬一師。因：接續。饑罐(jǐn):饑荒。

③ 焉：這裏是治理的意思。比(舊讀 bì) 及：等到。方：義方，即做人的正道。

④ 哂(shěn):微笑。

⑤ 方六七十：鏇横六七十里。方：縱横，方圆。如：或者，連詞。足民：使民富足。

⑥ 如：至於。這裹有“如果説到”的意思，表示另提一事。其：那。俟 (si):等待。君子：儒家認焉道德才學都很好的人。

⑦ 能之：能做……事。願學焉：願意在這方面學習。焉：於此，指示代詞兼語氣詞。

⑧ 宗廟之事：指諸侯祭祀祖先的事。宗廟：祖廟，天子諸侯祭祀祖先的處所。如：或。會同：泛指諸侯盟會之事。古代諸侯朝見天子，如果不是按規定的時間去朝見，叫作“會”;各諸侯一起去朝見，叫作“同”。端章甫：穿著禮服，戴著禮帽。端：一種黑色禮服。章甫：古時貴族的一種黑色禮帽。“端”和“章甫”這裏都用作動詞。相(xiàng):主持贊禮和司儀的人。“小相”是謙詞。

⑨ 鼓：彈奏。瑟：一種纮樂器。希：少，稀疏。這個意思後來寫作 “稀”。有人認為這是鼓瑟已近尾聲。鏗(kēng) 爾：擬聲詞。有人認焉這是指瑟發出的聲音。舍：這裹指放下。作：站起來。

⑩ 異乎：不同於。撰：才幹，才能。這裹指焉政的才幹。

⑪ 何傷乎：有什麽關係呢?傷：損害，妨礙。

⑫ 莫(mù)春：暮春，指陰曆三月。莫：晚。這個意思後來寫作“暮”。春服既成：(暮春時節天已暖和)夾衣已經穿定了。春服：指夾衣。成：定。

⑬ 冠(guàn) 者：二十葳以上的成年人。周代貴族男子二十葳時要舉行冠禮，束髪、加冠，表示成人。童子：未舉行冠禮的少年(不到二十歲)。

⑭ 浴：洗身。沂(yi):河流名，在今山東省。有人認馬夏層三月在沂水中洗浴不合情理，對曾點的這幾句話解説不一。

⑮ 在舞雩臺那兒吹吹風。風：用作動詞，吹風，乘凉。舞雩(yú): 求雨的壇，在鲁國都城曲阜東南。雩：求雨的祭祀儀式。舉行雩祭
時伴以樂舞，故稱“舞零”。

⑯ 詠:唱歌。

⑰ 喟(kuì)然：嘆息的様子。舆(yù):讀同，讀許。

===The Analects V – vocabulary 常用詞===

===The Analects V – grammar 古漢語常識===

===Student presentations===

《論語》預科作業 The Analects V: 朱清月 Zhu Qingyue Julia Czuban

https://uam.sharepoint.com/:b:/r/sites/2023.10Jezykchinskiklasyczny-PROSE/Shared%20Documents/General/Session%207.pdf?csf=1&web=1&e=aCkjCl

===《論語》預科作業 The Analects V - translation exercises===

Homework as a preparation for the 7 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231208_homework]].

==Session 8 仲尼《論語》The Analects VI Dec 15 8:00-9:30==

===概要 introduction===

三子者出，曾皙後①。曾皙曰：“夫三子者之言何如②?” 子曰：“亦各言其志也已矣②。”

曰：“夫子何哂由也?”

曰：“為國以禮，其言不讓④,是故哂之。”

“唯求則非邦也輿⑤?”

“安見方六七十如五六十而非邦也者⑥?”

“唯赤則非邦也輿?”

“ 宗廟會同，非諸侯而何 ① ? 赤也為之小，孰能馬之大⑧?”

孔子評説學生的志向，强調以禮治理國家。

① 後：走時落在後面。

② 夫：那，指示代詞。

③ 也已矣：三個句末語氣詞連用。“也”表示肯定的叙述語氣。“已矣”表示完成，“罷了”的意思。

④ 為國以禮：治理國家要用禮。以：用。讓：禮讓，謙遜。

⑤ 難道冉求説的就不是國家的事情嗎?

⑥ 安見：怎麽見得。安：疑問代詞，哪裏。

⑦ 非諸侯而何：不是諸侯國的事情又是什麽?

⑧ 焉之小：給諸侯國擔任小相。這是雙寅語結構。焉：擔任。孰能焉之大：誰能給諸侯國擔任大相呢?孰：誰。

===The Analects VI – vocabulary 常用詞===

===The Analects VI – grammar 古漢語常識===

===Student presentations===

The Analects VI: 皮娜莉 Natalia Piasecka, 柯欣怡 Ke Xinyi Weronika Krzysztofa Kata, 马诗慧 Martyna Maciejewska

===The Analects VI - translation exercises===

Homework as a preparation for the 8 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231215_homework]].

==禮記==
《禮記》是一部資料彙編性質的書，是孔子門人後學至西漢時儒家學

者所記。儒家經典之一。書中記述戰國至秦漢間儒家的言論，特别是關於禮制方面的内容，比較集中地體現了儒家的政治、哲學和倫理思想，在研究古代典章制度和思想文化方面有重要的參考價值。其中有的記事小品文字生動，意味售永。

《禮記》傳至西漢，舊説由戴德輯録的稱《大戴禮記》,共八十五篇(今存三十九篇)。其侄戴聖輯録的稱《小戴禮記》,共四十九篇，就是現在通行的《禮記》。

《禮記》通行的注本是《禮記注疏》(東漢鄭玄注，唐孔穎達疏),還有清代朱彬的《禮記訓纂》、孫希旦的《禮記集解》等。

選文據影印本《十三經注疏》,中華書局一九八○年版。文章題目焉後加。

大同輿小康(《禮運》

【説明】孔子有感於當時各國禮崩樂壊的亂世，引發了對大同社會的憧憬，揭示大同之世跟小康之治的根本區别在於“天下為公”與“天下為家”。本文題目為後加。

昔者仲尼與於蜡賓①,事畢，出遊於觀之上，喟然而嘆①。仲尼之嘆，蓋嘆魯也。言偃在側，曰：“君子何嘆④?” 孔子曰：“大道之行也，舆三代之英⑥,丘未之逮也⑥,而有志焉①。

孔子感嘆自己没有趕上“大道之行”和“三代之英”的時代。

① 昔者：從前。與(yù):參加。蜡(zhà):祭名，古代國君在夏曆十二月舉行的年終祭祀。賓：蜡祭的陪祭者，主祭人為國君。孔子曾擔任魯國的大夫，所以加入到蜡祭陪祭者的行列裏。

② 觀(guàn): 宗廟或宫廷大門外兩旁對稱的高建築物，又叫闕。喟 (kuì) 然：長嘆的様子。

③ 蓋：副詞，表示推測。嘆魯：為魯國嘆息。有感於魯君祭禮不够完

備，舊制废棄，所以嘆息。

④ 言偃：字子游，吴國人，孔子弟子。君子：指孔子。

⑤ 這是説“大道之行”的時代跟“三代之英”當政的時代。大道：至善至美的凖則，儒家指原始社會的治世凖則。行：實行。輿：跟，連同。三代之英：夏、商、周三代傑出的君主(禹、湯、文、武)。英：傑出的人物。

⑥ 之：代“大道之行”和“三代之英”的時代。逮(dài): 趕上。“之”是 “逮”的前置賓語。

⑦ 有志於此。焉：指示代詞兼語氣詞，於此。

“大道之行也，天下為公①。選賢輿能②,講信俗睦①。故人不獨親其親，不獨子其子④,使老有所終，壯有所用，幼有所長⑥,矜寡孤獨廢疾者皆有所養⑥,男有分，女有歸”。货恶其棄於地也，不必藏於已⑧;力惡其不出於身也，不必馬已@。是故謀閉而不興，盗竊亂賊而不作①,故外户而不閉①。是謂大同“。

這一段是對大同社會的描述。

① 焉公：成馬公共的(天下不局一家私有)。

② 賢：賢德之人。輿(jǔ):通“舉”,舉萬。

③ 講信：講求誠信。修睦：調整人際關係，使它達到親睦和諧。修 (xiū):通“修”,修治趨於完美。

④ 獨：只。親其親：敬愛自己的父母。子其子：疼愛自己的子女。第一個“親”和“子”用作動詞。

⑤ 老：年老的人。有所終：有賴以善終的條件。壯：壯年人。有所用：有使用他們的地方(即能發揮他們的才能)。幼：年幼的人。有所長(zhǎng): 有賴以成長的環境條件。

⑥ 矜 (guān): 老而無妻的男子，後多寫作“鳏”。寡：老而無夫的女子，後專指喪夫的婦女。孤：幼年死了父親的孩子。獨：老年没有兒子的人。廢疾者：殘疾的人。廢：身子起不来。

⑦ 男子都有適當的職分，女子都能適時出嫁。分(fèn): 職分，職事。

歸：女子出嫁。

⑧ 財物，人們厭悪它被隨便抛棄在地上(得不到合理利用),但不是一定要藏在自己家裹(即不為一己所用)。貨：財物。恶(wù): 厭惡。

⑨ 力氣，人們憎惡自己不把它全部發揮出來(即各自蛊其力),但不是一定要焉自己。身：自身。

⑩ 謀：(奸詐)的智謀。閉：堵塞，杜絶。興：出現。亂：作亂，造反。
賊：残害，傷害。作：産生。

⑪ 外户：從外面把門合上。户：門。閉：用門門插門。

⑫ 這就叫作大同。大同：普天之下高度的同一和諧。這是儒家設想的遠古社會。同：平，和。

“今大道既隱，天下馬家”。各親其親，各子其子，货力馬已②。大人世及以為禮③,城郭溝池以馬固④。禮義以馬紀⑤,以正君臣，以篤父子，以睦兄弟，以和夫婦◎,以設制度，以立田里①,以賢勇知，以功馬己6。故謀用是作而兵由此起⑥。禹、湯、文、武、成王、周公，由此其選也”。此六君子者，未有不謹於禮者也①。以著其義”,以考其信“,著有過③,刑仁講讓⑤,示民有常◎。如有不由此者，在執者去”, 衆以為殃①。是謂小康。”

這一段論述“天下為家”“禮義以焉紀”的小康社會。

① 既隠:已經隱没消逝。天下焉家：天下成為私家的。指權位由父傳於子，不再禪讓於賢者。家：私家。

② 貨力焉己：畜錢財、出力氣都是焉了自己。

③ 天子和諸侯把父子相傳、兄弟相傳作焉制度。大人：指天子和諸侯。世及：父子相傳叫世，兄弟相傳叫及。禮：禮制。

④ 城郭：城墙。郭：外城。溝池：護城河。焉固：作為堅固的防守設施。

⑤ 義：行為合理正當。為紀：作焉法度網紀。

⑥ 正：使(君臣關係)端正。篤(dǔ): 使(父子關係)純厚。睦：使(兄弟關係)親睦。和：使(夫妻關係)和諧。

⑦ 設、立：設立，建立。制度：有關等級禮遇方面的各種規定。田里：指土地和居住方面的制度。里：居住區。里有貴賤之分。

⑧ 賢：尊崇重用。形容詞用作意動，看作賢人而加以任用。勇知 (zhì):指勇武的人和智謀之士。知：後寫作“智”。功為己：建功做事只是焉自己。

⑨ 用是：由此。兵：戰争。

⑩ 這是説禹、湯、文、武、成王、周公由此成焉三代的傑出人物。選：
選拔出的人，即傑出的人物。此：指禮義。

⑪ 謹於禮：在禮制上認真對待。謹：謹慎。

⑫ 用禮來表彰他們(民)合乎道義的行為。以：用。後省略“之”(指禮)。著：顯著。用作使動，使……顯著。義：合宜。

⑬ 用禮來成全他們(民衆)誠信的行為。考：成就，成全。用作使動，
使……成，即成全。

⑭ 用禮來揭露他們有過錯的行焉。著：顯著。用作使動，使 …… 顯著。

⑮ 刑仁：把仁愛作為道德規範。刑：規範，法式，後寫作“型”。這裹用作動詞，把……作為規範。講讓：提倡謙讓。講：講求。讓：退讓，不争。

⑩ 向民衆顯示治國有常法。常：恒常不變的，指常規。

⑰ 由：遵循。此：指禮。執：势力，權位。後來寫作“势”。去：免除，
罷黜(chu)。

⑱ 百姓把(有權位者)不遵循禮的行為當做禍害。以：後省略“之”。

⑲ 小康：小安。比不上“大同”,只能稱作小安。

《學記》三則

【説明】《學記》第一次從教和學兩個方面作了比較系統的理論性總結，論述了教學的意義、原則、方法、规律以及教和學關係等，可资借鑑的地方很多。這裏選的第一則講學習的意義；第二則講教和學互相促進的關係；第三則講如何做到“善學”“善待問”。

一

玉不琢，不成器①;人不學，不知道°。是故古之王者建國君民③,教學馬先。《兑命》曰②:“念終始典于學⑥。”其此之謂乎⑥。

① 琢(zhuó): 雕刻加工玉石。器：器物。

② 知道：懂得道理。

③ 君民：做民衆的君主，即治理民衆。君：用作動詞。

④《兑(yuè) 命》:《尚書》篇名。今本《尚書》作《説命》。

⑤ 切記始終經常學習不間断。念：常常想著。典：常。

⑥ 大概説的就是這個道理吧。

二

雖有嘉肴，弗食，不知其旨也①;雖有至道②,弗學，不知其善也。是故學然後知不足，教然後知困③。知不足，然後能自反也④;知困，然後能自強也“。故曰“教學相長”也⑥。《兑命》曰：“學學半①。”其此之謂乎。

① 嘉肴：美好的食物。旨：味美。

② 至道：最精深的道理。至：達到極點的。

③ 困：(學識的)困惑之處。

④ 自反：自己回過頭來檢查自己

⑤ 自強：自己發憤努力。

⑥ 教學相長：教和學互相促進。

⑦ 學 (xiào) 學半：教别人，等於有一半是自己學習。學(xiào): 教導。《説文》作“敦”。

三

善學者師逸而功倍，又從而庸之①。不善學者師勤而功半，又從而怨之②。善問者如攻堅木②:先其易者，後其節

目④;及其久也，相説以解②。不善問者反此⑥。善待問者如撞鐘⑦:叩之以小者則小鳴，叩之以大者則大鳴⑧,待其從容然後盡其聲②。不善苔問者反此。此皆進學之道也”。

① 善於學習的人老師省力而事半功倍，又從而歸功於老師。逸：安
逸，不辛苦。庸(yōng): 功。這裏用作動詞。

② 勤：辛苦。怨：怨恨。

③ 攻堅木：砍削堅硬的樹木。攻：處理加工。

④ 節目：樹木上的結節(紋理糾結不易破開的部分)。

⑤ 長久堅持，樹木的結節就會脱離分解。説(tuō):通“脱”,脱離。

⑥ 反此：輿此相反。

⑦ 善於處理學生提問的老師就像敲鐘。待：對待；處理。

⑧ 用小東西敲撃發出的聲音就小，用大的東西敲撃發出的聲音就大。叩：敲撃。

⑨ 有待於敲撃者從容不迫，這様鐘聲的餘韻纔能徐徐散盡。意思是這様一問一答，從容不迫，纔能對所問的問题給以圆滿解答。

⑩ 進學之道：學業長進的方法。

閲讀文選

==Session 9《禮記》Liji Book of Rites I Dec 15 13:15-14:45 Book of Rites I ==

中庸①(《禮記》)

【説明》《中庸》是《禮記》中的一篇。這裹節選的是《中庸》的第一段，論述性、道、教的關係，强調君子修道的意義、方法和目標。

天命之謂性②,率性之謂道③,修道之謂教④。道也者，不可須臾離也，可離非道也⑥。是故君子戒慎乎其所不睹，恐懼乎其所不聞⑥。莫見乎隱，莫顯乎微⑦,故君子慎其獨也⑥。喜怒哀樂之未發謂之中②,發而皆中節謂之和①。中

也者，天下之大本也①。和也者，天下之達道也○。致中和④,天地位焉，萬物育焉“。

① 中庸：儒家的倫理思想。中：適中，不偏不倚。庸：常規，常道。儒家以此為最高的道德標凖，業作焉處事的基本原則。

② 天命：上天賦予人的。命：賦予。性：自然禀賦。

③ 率性：遵循天賦的本性。率：遵循。道：正道，指行動的根本凖則。

④ 把道加以修明光大(推廣使人實行)叫作教。條：通“修”,修明。教：教化，指禮、樂、刑、政之類。

⑤ 道是不能須臾背離的，如果能背離的就不是道了。须臾：極短的時間。

⑥ 所以君子在别人看不到的情況下也警惕謹慎，在别人聽不到的情況下也憂慮畏懼。乎：介詞，於。睹(dǔ): 看見。聞：聽見。

⑦ 人的欲念萌動，没有什麽比在隱秘之處更能顯示明白的，没有什麽比在細微之事上更能暴露清楚的。莫：没有什麽。見(xiàn): 顯現，這個意義後來寫作“現”。這是説，最不易焉人知道的事，其實也是最明顯不過的。

⑧ 所以君子在獨處的時候格外謹慎。獨：獨處。

⑨ 喜怒哀樂的情感在尚未表露的時候是叫作中。中：中正。這是説喜怒哀樂的情感尚未表露時是天命之性，天命之性是中正無偏倚的。

⑩ 情感表露之後能够合乎節度叫作和。中(zhòng); 切中，符合。
和：情感無乖戾偏激。

⑪ 天下的各種事理皆由此(“中”)生出，所以稱中焉大本。大本：總的本源。

⑫ 和是天下古今共行的大道，所以稱焉達道。達道：普遍通行的路。

⑬ 將中和之道推到極致(参朱熹《四書章句》)。

⑭ 天地各安其位，萬物生長繁育。

曾子易簧①(《禮記》)

【説明】曾子在病危時要求换席，堅持守禮而終。

曾子寢疾①,病③。樂正子春坐於床下④。曾元、曾申坐於足⑤,童子隅坐而執燭⑥。童子曰：“華而皖①,大夫之簧舆?”子春曰：“止⑥!”曾子聞之，瞿然曰②:“呼⑥!”曰：“華而皖，大夫之簧輿?”曾子曰：“然。斯季孫之賜也①,我未之能易也。元，起易簧。”曾元曰：“夫子之病革矣”,不可以變“, 幸而至於旦",請敬易之。”曾子曰：“爾之爱我也不如彼。君子之愛人也以德，細人之爱人也以姑息“。吾何求哉?吾得正而斃焉⑥,斯已矣“。”奉扶而易之⑥,反席未安而没“。

① 曾子：名参，字子舆，孔子的學生。簧(zé): 竹编的席墊。本文選自《檀弓上》,题目焉後加。

② 寢疾：病倒，隊病。

③ 病：病得很重。

④ 樂(yuè)正子春：姓樂正，名子春。曾子的學生。

⑤ 曾元、曾申：曾子的兩個兒子。足：脚邊。

⑥ 隅坐：坐在角落。

⑦ 華：有文彩。皖(huàn): 有光澤。

⑧ 止：讓童子停止説話。

⑨ 瞿(jù)然：驚懼的様子。

⑩ 呼 (xū):嘆詞，驚嘆聲。

⑪ 斯：這。季孫：魯國的大夫，有權势的貴族。

⑫ 革(jí):通“亟”,危急。變：這裹指移動。

⑭ 幸：希望。細人：小人。

⑯ 得正：能合於正禮。斃：死。曾子是士，隊大夫的席而死是不合禮
制的。

⑰ 斯已矣：這就行了。

⑱ 舉：抬起。

⑲ 安：(躺)安穩。没(mò): 死。

==Session 10《禮記》Liji Book of Rites II Dec 16 8:00-9:30==

===概要 introduction===

練習九

一、熟讀本單元講過的文章。

二、閲讀本單元的閲讀文選。

三、給下面句子中加點的字注音：

1. 一簞食，一瓢飲，在陋巷。(《論語 · 賢哉回也》)

2. 禮樂不興，則刑罰不中。(《論語 ·衛君待子而為政》)

3. 鼓瑟希，鏗爾，舍瑟而作。(《論語 ·子路曾皙冉有公西華侍坐》)

4. 浴乎沂，風乎舞雩。(《論語 ·子路曾皙冉有公西華侍坐》)

5. 夫子何哂由也?(《論語 ·子路曾皙冉有公西華侍坐》)

6. 昔者仲尼輿於蜡寅，事畢，出遊於觀之上。(《禮記 · 大同輿小康》)

7. 選賢舆能，講信修睦。(《禮記 ·大同輿小康》)

8. 矜寡孤獨廢疾者皆有所養。(《禮記 ·大同輿小康》)

9. 雖有嘉肴，弗食，不知其旨也。(《禮記 ·<學記〉三則》)

10. 善學者師逸而功倍，又從而庸之。(《禮記 ·<學記>三則》)

四、解釋下面句子中加點的詞：

1. 人不知而不愠，不亦君子乎?(《論語 ·學而時習之》)

2. 願車馬衣輕裘與朋友共，敝之而無憾。(《論語 ·顔淵季路侍》)

3. 如有博施於民而能濟衆，何如?(《論語 ·如有博施於民而能濟衆》)

4. 天下有道則見，無道則隱。(《論語 ·篤信好學》)

5. 克己復禮焉仁。(《論語 ·顔淵問仁》)

6. 刑罰不中，則民無所錯手足。(《論語 ·衛君待子而焉政》)

7. 君子固窮，小人窮斯濫矣。(《論語 ·在陳絶糧》)

8. 男有分，女有歸。(《禮記 ·大同輿小康》)

9. 刑仁講讓，示民有常。(《禮記 ·大同輿小康》)

10. 玉不琢，不成器。(《禮記 ·<學記〉三則》)

五、把下面的句子譯成現代漢語：

1. 人不堪其憂，回也不改其樂。(《論語 · 賢哉回也》)

2. 仁以焉己任，不亦重乎?死而後已，不亦遠乎?(《論語 ·士不可以不弘毅》)

3. 君君，臣臣，父父，子子。(《論語 ·齊景公問政於孔子》)

4. 焉仁由己，而由人乎哉?(《論語 ·顔淵問仁》)

5. 君子於其言，無所苟而已矣。(《論語 ·衛君待子而焉政》)

6. 大道之行也，舆三代之英，丘未之逮也，而有志焉。(《禮記 ·大同輿小康》)

7. 故人不獨親其親，不獨子其子。(《禮記 ·大同輿小康》)

8. 故謀用是作而兵由此起。(《禮記 ·大同輿小康》)

9. 是故古之王者建國君民，教學為先。(《禮記 ·<學記〉三則》)

10. 是故學然後知不足，教然後知困。(《禮記 ·<學記>三則》)

11. 善問者如攻堅木：先其易者，後其節目。(《禮記 · 〈學記>三則》)

===《禮記》Liji Book of Rites II – vocabulary 常用詞===

===《禮記》Liji Book of Rites II – grammar 古漢語常識===

===Student presentations===

《禮記》Liji Book of Rites II -

===《禮記》Liji Book of Rites II - translation exercises===

==Session 11《禮記》Liji Book of Rites III Jan 12 8:00-9:30==
六、給下面兩段古文加上標點并解釋文中加點的詞：

郢人有遺燕相國書者夜書火不明因謂持燭者曰舉燭而書誤舉燭舉燭非書意也燕相受書而説之曰舉燭者尚明也尚明也者舉賢而任之燕相白王王大説國以治治則治矣非書意也今世學者多似此類(《韓非子 ·外儲説左上》)

解釋：遣書受説尚任

牛缺者上地之大儒也下之邯郓遇盗於耦沙之中盡取其衣装車牛步而去視之歡然無憂吝之色盗追而問其故曰君子不以所以養害其所養盗曰嘻賢矣夫既而相謂曰以彼之賢往見趙君使以我焉事必困我不如殺之乃相輿追而殺之燕人聞之聚族相戒曰遇盗莫如上地之牛缺也皆受教俄而其弟適秦至關下果遇盗憶其兄之戒因舆盗力争既而不輿又追而以卑辭請物盗怒曰吾活汝弘矣而追吾不已迹將箸焉既焉盗矣仁将焉在遂殺之又傍害其黨四五人焉(《列子 ·説符》)

[附注：(1)上地、邯郓、耦沙：地名。(2)弘：宽宏大量。]

解釋：養害困戒適卑活已迹

常用詞

窮堪聖任事讓後成饑謹

81.窮

《説文》:“窮，極也。”(時間、空間等)達到極限；到盡頭。《楚辭 ·九歌 ·雲中君》:“横四海兮焉窮?”蘇献《超然臺記》:“人之所欲無窮。”成語有[無窮無盘]。引申指處境困窘，没有出路。《論語 ·在陳絶糧》:“君子固窮，小人窮斯濫矣。”尤指在仕途上無出路，不得志(舆“通”“達”相對), 《孟子 ·盎心上》:“窮不失義，達不離道。”注意：上古時缺乏衣食財産叫 “貧”(舆“富”相對)。《晏子春秋 ·晏子辭千金不受》:“君之賜也厚矣!婴之家不貧也。”《後漢書 ·樂羊子妻》:“自傷居贫，使食有它肉。”

82.堪

堪的基本義是承擔；承受。《論語 · 賢哉回也》:“人不堪其憂，回也不改其樂。”韓愈《釋言》:“堪其事之謂力。”熟語有[不堪凌辱]。引申局有能力；能够。《水經注 ·淮水》:“出名玉及墨石，堪為棋。”成語有[苦不堪言] [堪當重任]。

83.聖

《説文》:“聖，通也。”聖的基本義是無所不通。《尚書 ·大禹谟》:“乃聖乃神。”具有最高的超犟的品德智慧稱焉聖。《論語 ·如有博施於民而能濟衆》:“何事於仁，必也聖乎!”這様的人稱焉“聖人”。《周易 ·乾卦》:“聖人作而萬物睹。”韓愈《師説》:“古之聖人，其出人也遠矣。”特指孔子。《孟子 · 公孫丑上》:“子夏、子遊、子張，皆有聖人之一體。”雙音詞有[聖賢]。

84.任(rèn)

任的的基本義是負擔；承擔。《詩經 ·大雅 ·生民》:“是任是負。”《左傳 ·僖公十五年》:“重怒難任，背天不祥。”用作名詞，指負擔的東西。《孟子 ·滕文公上》:“門人治任將歸。”(任：這裹指行李。)抽象義是承擔的責任。《論語 ·士不可以不弘毅》:“士不可以不弘毅，任重而道遠。”雙音詞有[重任]。

85.事

《説文》:“事，職也。”指職務；職事。《韓非子 ·五蠹》:“無功而受事。” 泛指事情。《論語 ·衛君待子而焉政》:“名不正，則言不順；言不順，則事不成。”《論語 ·子路曾皙冉有公西華侍坐》:“宗廟之事。”用作名詞，從事；奉行。《論語 ·顔淵問仁》:“回雖不敏，請事斯語矣。”成語有[無所事事]。特指侍奉。《論語 ·學而》:“事父母，能竭其力；事君，能致其身。”

86 .讓

“讓”字的意符是“言”。《説文》:“讓，相責讓。”本義是責備。《史記 · 項羽本紀》:“二世使人讓章邯。”(章邯：人名。)讓的另一意義是謙讓，這是它的假借義。《論語 ·子路曾皙冉有公西華侍坐》:“為國以禮，其言不讓，是故哂之。”《荀子 ·榮辱》:“争貨財，無辭讓。”雙音詞有[禮讓]。

87.後

後的意思是行走落在後面。《論語 ·子路曾皙冉有公西華侍坐》:“三子者出，曾皙後。”引申焉空間、時間、次序等在後(舆“先”“前”相對)。《戰國策 ·秦策五》:“美女充後庭。”《論語 ·子罕》:“歲寒，然後知松柏之後雕也。”注意：“後”和“后”原本是意思不同的兩個字，“后”是君主的意思。《尚書 ·湯誓》:“我后不恤我衆。”

88.成

成的基本義是完成；實現。《荀子 ·天論》:“不焉而成，不求而得。”陸游《冬夜讀書示子聿》:“少壯工夫老始成。”成語有[一事無成]。引申為變馬某種狀態，成焉。《荀子 ·勸學》:“積土成山，風雨興焉。”成語有[百煉成鋼]。由完成引申焉既定而不再改變的。《論語 ·子路曾皙冉有公西華侍坐》:“莫春者，春服既成。”《鵑冠子 ·道端》:“賢君循成法，後世久長。” 雙音詞有[成規][成見]。

89.饑

《説文》:“饑，榖不熟為饑。”意思是荒年，收成不好或没有收成。《論語 ·子路曾皙冉有公西華侍坐》:“千乘之國，攝乎大國之間，加之以師旅，因之以饑罐。”《孟子 ·梁惠王下》:“凶年饑歳。”雙音詞有[饑荒]。注意：肚子餓的意思本作“饥”。《孟子 ·梁惠王上》:“民有饥色。”

90.謹

《説文》:“謹，慎也。”小心慎重。《禮記 ·大同輿小康》:“此六君子者，未有不謹於禮者也。”《韓非子 ·主道》:“謹執其柄而固守之。”(柄：權力。) 成語有[謹小慎微]。引申焉不隨便，不懈怠；鄭重。《韓非子 ·外儲説右上》:“宋人有酤酒者……遇客甚謹。”又引申為精細嚴密，無疏失。《漢書 ·張釋之傳》:“教兒子不謹。”雙音詞有[嚴謹]。

古漢語常識

古書的標點①

中國的古書，在一個很長的時期内是不加標點的。古人讀書的時候，在什麽地方要停頓，要依據自己的理解加以判斷。焉了便於誦讀，在停頓的地方要打上記號。唐代的一個僧人湛然説過：在一個語意完整要停頓的地方作記號，叫“句”;語意不完整但需要有短暂停頓以便誦讀的地方打上記號叫作“讀”(dòu)。合起來就叫句讀。
句讀是不是就是今天的標點呢?還不能這様説。第一，今天説的句子是一種動態的語法單位，有一個完整的意思，有一定的語調，古人對句子的理解要簡單得多。第二，古人断句用的符號也不等同於今天的標點

① 本節的例句，部分採自楊樹達《古書句讀釋例》、王力主編《古代漢語》、吕叔湘《<资治通鑑>標點料例》。文中不再一一注明。

符號。標點符號不光起到断句的作用，還表示句子的語氣和句子間的關係。事實上，從宋代開始，刻書的時候纔有句讀，但終究還是少數。至於新式的標點符號，是二十世紀二十年代纔實行的。

由此可知，句讀需要斷句，断句是標點的基礎；句子断得正確，纔能順利地開讀，所以歷代讀書人對此很重視。今天的人讀古書覺得很難，其實古代也一様。《後漢書 ·班昭傳》説：“《漢書》始出，多未能讀者，馬融伏於閣下，從昭受讀。”這是説《漢書》剛問世的時候，很多人讀不懂，馬融是東漢有名的學者，也要跟著班固(《漢書》的作者)的妹妹班昭學習。

能不能正確斷句關係到對文意的理解是否正確。比如《韓非子 · 外儲説左下》記載一個故事説：

哀公問於孔子曰：“吾聞夔一足，信乎?”曰：“夔，人也，何故一足? 彼其無他異而獨通於聲。堯曰：‘夔一而足矣。'使屬樂正。故君子曰 ‘夔有一足’,非一足也。”

鲁哀公焉什麽會認為夔這個人只有一隻脚呢?就是因焉在讀“夔一足”的時候没有在“夔一 ”的後面讀断，以致發生了誤解。依照堯説的話，實際的意思是夔有一技之長就足够了(“夔一而足矣”)。有的時候，不同的断句標點表示了對文意的不同理解。如：

十八年，王黜狄后。狄人來誅殺譚伯。(《國語 ·周語中》) 十六年，王绌翟后，翟人来誅，殺譚伯。(《史記 ·周本紀》)

《國語》和《史記》説的是一件事。《國語》在“來”的後面没有點斷，這様讀，“來” 的目的是“誅殺譚伯”。《史記》在“來誅”的後面加了逗號，這様讀，“来”的目的是“誅”,接著發生了“殺譚伯”這件事。再比如諸葛亮《出師表》中的一段話：

陛下亦宜自謀，以語诹善道，察納雅言。深追先帝遺詔，臣不勝受恩感激。今當遠離，臨表涕零，不知所言。

陛下亦宜自謀，以語诹善道，察納雅言，深追先帝遺詔。臣不勝受恩感激，今當逮離，臨表涕零，不知所言。

這一段話是諸葛亮出師前勸勉後主的話。依照前一種標點，“深追先帝遺詔”是説諸葛亮自己(“臣”)。依照後一種標點，“深追先帝遺詔”是對後主(“陛下”)的希望。不同的標點反映了不同的看法。

標點古書是一項綜合性的工作，需要有多方面的知識。下面提出幾個方面，是特别需要注意的。

==Session 12《禮記》Liji Book of Rites IV Jan 19 8:00-9:30==

一考慮是不是合乎事理、文理

我們常説文章要文通理順，就是説文字能够凖確明白地把事實、道理表達清楚。如果標點後的文字不合事理，文理不通，這様的標點就可能有問題。如：
周有泉府之官，收不售與欲得，即《易》所謂“理財正辭，禁民馬非”者也。(《資治通鑑》卷三十七)

泉府之官是掌管國家税收、調節市場流通的機構。“不售”是賣不出去， “欲得”是想要得到，都是指市場物資而言。賣不出去的可以收購，想要得到的怎麽也要收購呢?可見這様的標點在事理上説不通。發生錯誤的原因是把句中的“與”看成了連詞；實際上“與”是個動詞，是給與的意思。句子應當在“收不售”後面點断。

田單令城中人食，必先祭其先祖於庭，飛烏皆翔舞而下城中。 (《資治通锰》卷四》)

依照這様的標點，“必先祭其先祖於庭”是誰的行焉不清楚，跟上一句連不上。從上下文看，田單下的命令應當是城中人吃飯的時候“必先祭其先祖於庭”,所以“食”後面的逗號應當取消①。

諸壘相次土崩，悉棄其器甲，争投水死者十餘萬，斬首亦如之。 (《資治通锰》卷一百四十六》)

“争投水死者十餘萬”讀成一句，好像戰敗的士兵有十餘萬人争著投水去死，很明顯這不近情理。因焉士兵投水是焉了活命，不是為了尋死。應當在“争投水”後面加上逗號。

使諒收交州刺史修湛、新昌太守梁碩，殺之。諒誘湛，斬之。碩舉兵圍諒於龍編。(《資治通鑑》卷九十二)

從前一句“殺之”看，修湛、梁碩已經被殺。從後一句“諒誘湛，斬之”來看，

① 《史記 · 田單列傳》:“而田單乃令城中人食必先祭其先祖於庭，飛鳥悉翔舞城中下食。”

“殺之”還不是事實，只是“使”的内容。這様標點，前後就有了矛盾，應當把“殺之”前的逗號去掉。

綦毋張丧車，從韓厥曰：“請寓乘，從左右。”皆肘之，使立於後。 (《左傅 ·成公二年》)

綦毋張提出請求要搭載韓厥的車子(“請寓乘”),但“從左右”不可能是綦毋張説的話：第一，他不可能自己説既從左，又從右。第二，“從左右”是他的舉動，如果是説的話，“皆肘之”(用左右兩個胳膊肘搗撃他)就失去了依託。可見“從左右”不應當括在引號的裹面。

興元中，有僧曰法欽，以其道高，居徑山。時人謂之徑山長者。 (《唐語林》卷一)

句中“以”是介詞，表示原因。這様標點，好像法欽是因焉“道高”纔“居徑山”。這在事理上説不通，因為“道高”輿“居徑山”不存在因果關係。從下文看，當時的人所以稱他“徑山長者”,一是因焉他“居徑山”,二是因焉他 “道高”。可見介詞“以”一直管到“居徑山”,“居徑山”後的句號應改焉逗號。

二考慮對詞義的理解是不是正確

古代漢語中的一個單音詞往往有幾個意思，很多意思後來消亡了，再加上古漢語字舆詞複雜的對應關係，所以標點古書時特别要注意對詞義的凖確把握。如：

夫唯禽獸無禮，故父子聚麾(yōu, 牝鹿)。是故聖人作屬禮以教人，使人以有禮，知自别於禽獣。(《禮記 · 曲禮上》)

句中“是故聖人作焉禮以教人”,是把“作焉”看成了一個雙音詞，意思是聖人製作了禮法來教化人。實際上，這裹的“作”是一個單音詞，是興起、出現的意思。應當標點焉“是故聖人作，焉禮以教人”,意思是有聖人出現，製作了禮法来教化人。“作”的這種用法，古書中多見。如《韓非子 ·五蠹》:“有聖人作，搏木為巢以避翠害。”“有聖人作，鑽燧取火以化腥臊。”

是故無其實而喜其名者削，無德而望其福者約，無功而受其禄者

辱禍必握。(《戰國策 ·齊策四》)

句中“削”是削弱的意思，“約”是窮困、困窘的意思，“辱”是羞辱的意思。 “禍必握”的“握”是一個假借字，是厚、重的意思(另一個本子寫作“渥”)。 “禍必握”是説禍必重。很明顯，前面是三個排比句，“禍必握”單獨是一句。由於不明白“握”的意思，“禍”的前面没有點断，句子就講不通了。

使蛊之，而屬之簟食，舆肉，置諸橐以輿之。(《左傅 · 宣公二年》)

這是説凖備了“簞食”和“肉”放在口袋裹送給一個人。依照上面的標點， “輿肉”的“輿”是一個動詞，給予的意思。這様一来，就同“輿之”的“輿” (給)意思重複了。“輿肉”的“輿”是一個連詞，前面的逗號應去掉。

馬武屬(蘇)茂、(周)建所敗，奔過王霸营，大呼求救。霸曰：“賊兵盛出，必兩败，弩力而已!”乃閉营堅壁。(《资治通鑑》卷四十一)

管中的王霸“閉營堅壁”,可見没有出警救馬武，没有出誉的原因是“出必兩敗”。句中“兩敗”的“兩”指馬武和王霸兩方。照現在的標點，“兩”到底指哪兩方就不明白了。正確的標點是：“賊兵盛，出必兩敗，弩力而已!”

(吕)布性決易，所属無常。(高)順每谏曰：“将軍皋動，不肯詳思，忽有得失，動則言誤，豈可数乎!”(《资治通錳》卷六十二)

“動則言誤”是説吕布動不動就説“錯了”。“動則言誤”的“誤”如果不加引號，容易理解成動不動就説錯話，應當給“誤”加上引號比較妥當。

洪於大義，不得不死；念諸君無事，空輿此禍，可先城未敗，將妻子出。(《資治通鑑》卷五十三)

當時臧洪守東郡，“城中糧榖已盡”,外無救兵，所以他叫部下将士带著妻子棄城逃命。“無事”是没有必要、犯不上的意思，不是没有事兒做；“空輿此禍”是白白犠牲的意思，中間不能加逗號断開。標點者對“無事”一詞理解有錯誤。

徐羡之起自布衣……沈密寡言，不以憂喜見色；颇工弈棋、觀戲，常若未解，當世倍以此推之。(《资治通鎧》卷一百十九)

這裏説徐羨之“頗工弈棋、觀戲”,有幾處講不通：第一，“工弈棋”可以説，但工“觀戲”的意思不好理解。第二，既然説“頗工”,下文又説"常若未解”,前後有矛盾。第三，“當世倍以此推之”,是推崇他“頗工弈棋、觀戲”

呢?還是“常若未解”呢?標點的問题出在“觀戲”上，這裏“觀戲”就是看人下棋，不是今天的看戲劇表演。正確的標點是：“頗工弈棋，觀戲常若未解，當世倍以此推之。”“觀戲常若未解”不是他真的看不懂，而是看懂了不露聲色，這一句正跟前面的“沈密寡言，不以憂喜見色”相照應，

會蜀人费合告(徐)怦反，怦有與將帥書云：“事事往，人口具(口具：當面陳述)。”(《資治通鑑》卷一百六十四)

“事事往，人口具”很费解。原來“往人”是一個詞，就是“派往的人”,“往” 的後面不能断開。因為不懂“往人”的意思，誤加了一個逗號。

==Session 13《禮記》Liji Book of Rites V Jan 26 8:00-9:30==
三考慮是不是合乎語法

詞的意義一様，漢語的語法也在不斷地變化，一個句子能不能講通，要看是不是合乎當時的語法規則，不能用現代漢語的語法去衡量。

廢焚，子退朝，曰：“傷人乎不?”問馬。(《論語 · 鄉黨》)

“傷人乎不”是一個疑問句，是在疑問語氣詞“乎”的後面加一個“不”。這様的句法是後來纔有的，先秦的時候疑問句還没有這種格式。正確的標點是：

廢焚，子退朝，曰：“傷人乎?”不問馬

再看幾個例子：

工尹商陽輿陳棄疾追吴師，及之。陳棄疾謂工尹商陽曰：“王事也，子手弓。”而可手弓。“子射諸。”射之，斃一人，冁(chàng) 弓。 (《禮記 ·檀弓下》)

這是説工尹商陽和陳棄疾追趕吴國的軍隊，追上以後，陳棄疾讓工尹商陽射吴軍。但是“而可手弓”一句無法作語法分析，由此我們可以考慮，這一句的標點是不是出了問题。正確的標點是：

工尹商陽舆陳棄疾追吴師，及之。陳棄疾謂工尹商陽曰：“王事也，子手弓而可。”手弓。“子射諸。”射之，斃一人，辗弓。

“子手弓而可”的意思是陳棄疾對工尹商陽説：“你可以把弓拿在手裏。”

“手”用作動詞。下面“手弓”是説工尹商陽聽了他的話，就把弓拿在手裏。

(劉)毅與(虚)循戰於桑落洲，毅兵大敗，棄船以數百，人步走；餘衆皆属循所虜，所棄幅重山積。(《资治通鑑》卷一百一十五)

“棄船以數百”一句，古漢語没有這様的説法。可以説“棄船以百數”,不能説“棄船以數百”;而且“人步走”的説法也很彆扭。正確的標點是“棄船，以數百人步走”,就是扔掉船帶著數百人徒步逃跑。這様標點，下文的“餘衆”(剩下的人)也有了承接。

校尉丁斐，放牛馬以餌賊，賊亂，取牛馬，操乃得渡。(《資治通锰》卷六十六)

“賊亂，取牛馬”一句，好像是賊先亂，然後取牛馬。從上下文的意思看，是説賊争著取牛馬毫無秩序。去掉“取”前的逗號，説成“賊亂取牛馬”,讓 “亂”作“取牛馬”的狀語，就符合原文的意思了。

且夫天者，氣邪?體也。(《論衡 ·談天》)

這句話原意是説：“再説天是氣呢?還是實體呢?”這本是一個選擇問句，這様的問句常常用“也”同“邪”相呼應，所以“也”字的後面應該是問號。

問今是何世，乃不知有漢，無論魏昏。此人一一屬具言，所聞皆歉惋。(陶淵明《桃花源記》)

在古漢語中，“所聞”和“聞者”指代的對象不一様。“聞者”指代聞的施動者，“所聞”是一個“所”字結構，指代聞的對象。這句話裏“具言”的内容是 “此人”聞知的有關漢和魏晋的事情，可以説“所聞”。“皆歉惋”的施動者指的是村中人，不能用“所聞”,只能用“聞者”。正確的標點是：“此人一一為具言所聞，皆欺惋。”

四考慮是不是違背歷史文化常識

標點古書是一項综合性的工作，只掌握語言方面的知識還不够，如果對中國的歷史文化不了解，標點古書也會遇到困難。如：

《史記 · 天官書》云。牽牛馬犠牲。其北河鼓。河鼓大星。上將左右。左右將。(胡仔《苕溪漁隱叢話》後集卷七)

這段話説得是幾顆星的位置，照上面的標點實在無法讀懂。依據唐代張守節《史記正義》的説法，《史記》原本的意思是：牽牛星代表人間祭祀用的犧牲，它的北面是河鼓星。河鼓共有三星，其中的大星代表上将，左右兩星代表左右将。所以正確的標點應當是：

《史記 ·天官書》云：“牽牛馬犧牲，其北河鼓。河鼓：大星，上将；左右，左右將。"

再如：

泰山聳左属龍華山。聲右馬虎嵩。馬前案。淮南諸山。屬第二重案。(福格《聽雨叢談》卷五)

這段話説的是幾座山的位置關係：其中泰山、華山、嵩山都屬於中國歷史上説的五獄。泰山是東嶽，在北京之左(東面),所以説“聳左為龍”;華山是西嶽，在北京之右(西面),所以説聳右焉虎；嵩山是中嶽，在北京之前 (南面),所以稱為前案。淮南諸山還要再靠南，所以説是第二重案。正確的標點是：

泰山耸左属龍，華山聳右属虎，嵩属前案，淮南諸山馬第二重案。

再如：

癸丑，以光禄勋陳國、袁滂属司徒。(《資治通鑑》卷五十七)

這様標點，好像陳國、袁滂是兩個人，實際上袁滂是陳國人。陳國是封國名，不是人名，應去掉後面的頓號。

李晟行且收兵，亦自浦津濟軍於東魏橋。(《資治通鑑》卷二百二十九)

浦津和東魏橘是雨處地方，考察當時的地理，這兩處地方距離不近。句中 “濟”是渡水的意思，“軍”是駐扎的意思。李晟在浦津渡河輿在東魏橋駐軍是先後發生的兩件事，“濟”字後面應加逗號。

由上面的舉例可以看出，標點古書要做到正確無誤，確實不是一件容易的事情：不光要具備古代漢語方面的基礎知識(詞彙的、語法的、語音的),還要對中國的歷史文化有所了解。這方面的知識涉及得很廣，諸如天文、地理、科舉、職官、宗法、禮俗以及日常生活的各方面，需要在讀書中逐步積累。學習這兩方面的知識，没有捷徑可循，只有多讀古書，在讀書中勤於思考，進行必要的標點練習，日久天長，標點古書的能力自然就會有所提高。

==Session 14 Selected Readings Feb 2 8:00-9:30==
==Selected Readings==
==The Book of Rites – introduction 概要==
《禮記》
*The Book of Rites – vocabulary 常用詞
*The Book of Rites – grammar
*The Book of Rites - translation exercises
〈禮連〉"大同與小康" (2500 BCE)

the society in Great Unity was ruled by the public, where the people chose men of virtue and ability, and valued trust and harmony. People did not only love their own parents and children, but also secured the living of the elderly until their ends, let the adults be of use to the society, and helped the young grow. Those who were widowed, orphaned, childless, handicapped and diseased were all taken care of. Men took their responsibilities and women had their homes. People disliked seeing resources being wasted but did not seek to possess them; they wanted to exert their strength but did not do it for their own benefit. Therefore, selfish thoughts were dismissed, people refrained from stealing and robbery, and the outer doors remained open.

Source: Datong (great unity) concept in: Liji (Book of Rites), chapter "Lǐyùn" (禮運), paragraph 1, full text: http://ctext.org/liji/li-yun.

Compare with: Gilgamesh (2600 BCE)
He finished twelve miles, and it got bright. Before him lay a shark of the gods. When he saw him, he went towards him. Rubies he wears as fruit, hanging with vines to look beautifully. Lapislazuli are his branches, he bears fruits worth seeing. Gilgamesh stopped one in his walk and raised his eyes to that shark of the gods.

From: The Gilgamesh Epos: The oldest traditional myth in history. MarixVerlag, 2011, p. 74 (end of Table IX).

==Session 15 Feb 9 8:00-9:30 Final Paper (homework)==

=Syllabus=
Język chiński klasyczny - proza
Educational subject description sheet
==Basic information==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Field of study
Sinologia
Speciality
-
Department
Faculty of Modern Languages and Literatures
Study level
First-cycle programme
Study form
Full-time
Education proﬁle
General academic
</td>
<td>
Didactic cycle
2023/24
Subject code
09SNLS.130K.03181.23
Lecture languages
Chinese
Mandatory
Elective
Block
Major subjects
</td>
</tr>
<tr>
<td>
Subject coordinator
</td>
<td>
Hsiu-Ting Yu
</td>
</tr>
<tr>
<td>
Lecturer
</td>
<td>
Hsiu-Ting Yu
</td>
</tr>
</tbody>
</table>
===Period===
Semester 5
===Activities and hours===
• Conversatory classes: 30, Graded credit
===Number of===
===ECTS points===
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_002.png"
width="681" height="55"> 
2 
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_003.png"
width="681" height="55">
===Period===
Semester 6
===Activities and hours===
• Conversatory classes: 30, Exam
===Number of===
===ECTS points===
3 
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_004.png"
width="682" height="1">
1 / 5
==Goals==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Code
</td>
<td>
Goal
</td>
</tr>
<tr>
<td>
G1
</td>
<td>
To familiarize the student with basic
grammatical structures and lexis of classical Chinese.
</td>
</tr>
<tr>
<td>
G2
</td>
<td>
To familiarize the student with selected prose
works written in classical Chinese.
</td>
</tr>
<tr>
<td>
G3
</td>
<td>
To prepare the student to interpret and
analyze prose works in classical Chinese.
</td>
</tr>
<tr>
<td>
G4
</td>
<td>
To familiarize the student with the diﬀerences
between classical and modern Chinese
</td>
</tr>
</tbody>
</table>
==Entry requirements==
The students have the ability to communicate in Chinese at the B1
level.
==Subject's learning outcomes==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Code
</td>
<td>
Outcomes in terms of
</td>
<td>
Learning outcomes
</td>
<td>
Examination methods
</td>
</tr>
<tr>
<td>
Knowledge – Student:
</td>
</tr>
<tr>
<td>
W1
</td>
<td>
understand the grammatical diﬀerences between
classical and modern Chinese
</td>
<td>
SNL_K1_W02, SNL_K1_W05, SNL_K1_W07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
W2
</td>
<td>
know the cultural, philosophical and social
context of the discussed works
</td>
<td>
SNL_K1_W05
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
Skills – Student:
</td>
</tr>
<tr>
<td>
U1
</td>
<td>
know the basic vocabulary of classical Chinese
</td>
<td>
SNL_K1_U07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
U2
</td>
<td>
understand the meaning of prose texts written
in classical Chinese
</td>
<td>
SNL_K1_U07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
U3
</td>
<td>
read texts written in traditional
(non-simpliﬁed) Chinese characters
</td>
<td>
SNL_K1_U07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
U4
</td>
<td>
translate prose works written in classical
Chinese into modern Chinese and Polish
</td>
<td>
SNL_K1_U07, SNL_K1_U10
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
</tbody>
</table>
==Study content==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
No.
</td>
<td>
Course content
</td>
<td>
Subject's learning outcomes
</td>
<td>
Activities
</td>
</tr>
<tr>
<td>
1.
</td>
<td>
Introduction to Classical Chinese
</td>
<td>
W1, U1
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
2.
</td>
<td>
Prose works in classical Chinese -
introduction
</td>
<td>
W2, U1
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
3.
</td>
<td>
Prose review and translation exercises: 《tiě
chǔ chéng zhēn》
</td>
<td>
W2
</td>
<td>
Conversatory classes
</td>
</tr>
</tbody>
</table>
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_005.png"
width="682" height="1">
2 / 5
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
4.
</td>
<td>
Prose review and translation exercises:
《zìxiāng- máodùn》
</td>
<td>
U1, U2, U3
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
5.
</td>
<td>
Prose review and translation exercises:
《shǒuzhū- dàitù》
</td>
<td>
W1
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
6.
</td>
<td>
Prose review and translation exercises: 《duō
duō yì shàn》
</td>
<td>
U1, U2, U3, U4
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
7.
</td>
<td>
Prose review and translation exercises: 《jiào
xué xiāng zhǎng》
</td>
<td>
W2
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
8.
</td>
<td>
Prose review and translation exercises:
《zhīyīn》
</td>
<td>
U1, U2, U3, U4
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
9.
</td>
<td>
Prose review and translation exercises: 《zhuān
xīn zhì zhì》
</td>
<td>
U1, U2, U3, U4
</td>
<td>
Conversatory classes
</td>
</tr>
</tbody>
</table>
==Course advanced==
===Semester 5===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Teaching and learning methods and activities
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
Lecture with a multimedia presentation of
selected issues, Conversation lecture, Work with text,
Classes method, Translation exercises
</td>
</tr>
</tbody>
</table>
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Credit conditions
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
1. Students should attend all course meetings,
medical reasons of absence are honored. Students are NOT
allowed to attend ﬁnal test and will fail the course if
there are absences more than 3 times without doctor’s
note.
2. Students have to turn homework in on time.
The students will fail the course if they do not turn in
on time 3 times.
3. Students must fulﬁll the assignments, which
involve written translations of Chinese prose.
</td>
</tr>
</tbody>
</table>
===Semester 6===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Teaching and learning methods and activities
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
Lecture with a multimedia presentation of
selected issues, Conversation lecture, Work with text,
Classes method, Translation exercises
</td>
</tr>
</tbody>
</table>
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Credit conditions
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
1. Students should attend all course meetings,
medical reasons of absence are honored. Students are NOT
allowed to attend ﬁnal exam and will fail the course if
there are absences more than 3 times without doctor’s
note.
2. Students have to turn homework in on time.
The students will fail the course if they do not turn in
on time 3 times.
3. Students must pass the ﬁnal exam.
</td>
</tr>
</tbody>
</table>
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_006.png"
width="682" height="1">
3 / 5
==Literature==
===Obligatory===
1. LI LuXing 李禄兴(ed.) 2008 Jingyonggudaihanyu今用古代汉语 Beijing北京:
北京語言大學出版社 Beijingyuyandaxue publisher
===Optional===
1. Materials provided by the teacher
==Calculation of ECTS points==
===Semester 5===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activity form
</td>
<td>
Activity hours*
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
30
</td>
</tr>
<tr>
<td>
Preparation for classes
</td>
<td>
5
</td>
</tr>
<tr>
<td>
Reading the indicated literature
</td>
<td>
10
</td>
</tr>
<tr>
<td>
Other
</td>
<td>
5
</td>
</tr>
<tr>
<td>
Preparation for the assessment
</td>
<td>
10
</td>
</tr>
<tr>
<td> 
</td>
</tr>
<tr>
<td>
Student workload
</td>
<td>
Hours
60
</td>
</tr>
<tr>
<td>
Number of ECTS points
</td>
<td>
ECTS
2
</td>
</tr>
</tbody>
</table>
* hour means 45 minutes
===Semester 6===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activity form
</td>
<td>
Activity hours*
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
30
</td>
</tr>
<tr>
<td>
Preparation for classes
</td>
<td>
10
</td>
</tr>
<tr>
<td>
Reading the indicated literature
</td>
<td>
10
</td>
</tr>
<tr>
<td>
Preparation for the exam
</td>
<td>
30
</td>
</tr>
<tr>
<td>
Other
</td>
<td>
10
</td>
</tr>
<tr>
<td> 
</td>
</tr>
<tr>
<td>
Student workload
</td>
<td>
Hours
90
</td>
</tr>
<tr>
<td>
Number of ECTS points
</td>
<td>
ECTS
3
</td>
</tr>
</tbody>

=以后：Syllabus of Wenyan wen PROSE =

SYLLABUS – A COURSE DESCRIPTION

I. General information

#Course name: Classical Chinese – poetry

#Course code:

#Course type (compulsory or optional): optional

#Study programme name: Chinese studies

#Cycle of studies (1st or 2nd cycle of studies or full master’s programme): 1st cycle

#Educational profile (general academic profile or practical profile): general academic

#Year of studies (if relevant): Year 3

#Type of classes and number of contact hours (e.g. lectures: 15 hours; practical classes: 30 hours): 60 h K (30+30)

#Number of ECTS credits: 5 (2+3)

#Name, surname, academic degree/title of the course lecturer/other teaching staff:

#Language of classes: Chinese

#Online learning – yes (partly – online / fully – online) / no: no

II. Detailed information

1. Course aim (aims):

*Familiarizing the student with the basic grammatical structures and lexis of classical Chinese.
*Familiarizing the student with selected poems written in classical Chinese.
*Preparing the student to interpret and analyze poetic works in classical Chinese.
*Familiarizing the student with the differences between classical and modern Chinese

2. Pre-requisites in terms of knowledge, skills and social competences (if relevant):

• The student should have the ability to communicate in Chinese at the B1 level

3. Course learning outcomes (EU) in terms of knowledge, skills and social competences and their reference to study programme learning outcomes (EK):

Course learning outcome symbol (EU) On successful completion of this course, a student will be able to: Reference to study programme learning outcomes (EK)

JCKPOE_01 know the most important poets of the Tang and Song dynasties and characterize their poetry; K_W05, K_U02

JCKPOE_02 understand the meaning of poetic texts written in classical Chinese; K_U07

JCKPOE_03 read texts written in traditional (non-simplified) Chinese characters; K_U07

JCKPOE_04 understand the grammatical differences between classical and modern Chinese; K_W02, K_W05

K_W07, K_U04

JCKPOE_05 know the cultural and philosophical context of the discussed works;

K_W05

JCKPOE_06 translate poetry written in classical Chinese into modern Chinese and Polish. K_U07, K_U10

4. Learning content with reference to course learning outcomes (EU)

Course learning content: Course learning outcome symbol (EU)

Introduction to Classical Chinese. JCKPOE_04

Characteristics of Tang Dynasty Poetry. JCKPOE_01, JCKPOE_05

Characteristics of Song Dynasty Poetry. JCKPOE_01, JCKPOE_05

Poetry review and translation exercises: Wang Wei, “Song youren”. JCKPOE_02, JCKPOE_03

JCKPOE_06

Poetry review and translation exercises: Bai Juyi “Song youren”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Du Fu "Xianshi xiaosa". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Li Bai “Xianshi xiaosa”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Du Fu "Xiangchou qingchou". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Wang Shangyin "Xiangchou qingchou". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Liu Yuxi “Geyong”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Meng Jiao “Geyong”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Wang Changling “Chusai”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Lu Lun “Chusai”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Su Dongpo - ci poetic works. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Xin Qiji - ci poetic works. JCKPOE_02, JCKPOE_03 JCKPOE_06

5. Reading list:

‒ Huayu shici shangxi

‒ Materials provided by the teacher

III. Additional information

1. Teaching and learning methods and activities to enable students to achieve the intended course learning outcomes (please indicate the appropriate methods and activities with a tick and/or suggest different methods)

Teaching and learning methods and activities X

Lecture with a multimedia presentation X

Interactive lecture

Problem – based lecture

Discussions

Text-based work X

Case study work

Problem-based learning

Educational simulation/game

Task – solving learning (eg. calculation, artistic, practical tasks)

Experiential work X

Laboratory work

Scientific inquiry method

Workshop method

Project work

Demonstration and observation

Sound and/or video demonstration

Creative methods (eg. brainstorming, SWOT analysis, decision tree method, snowball technique, concept maps)

Group work

Other (please specify) – translation exercises X

…

2. Assessment methods to test if learning outcomes have been achieved (please indicate with a tick the appropriate methods for each LO and/or suggest different methods)

Assessment methods Course learning outcome symbol

JCKPOE_01 JCKPOE_02 JCKPOE_03 JCKPOE_04 JCKPOE_05 JCKPOE_06

Written exam X X X X X X

Oral exam

Open book exam

Written test

Oral test

Multiple choice test

Project

Essay

Report

Individual presentation

Practical exam (performance observation)

Portfolio

Other (please specify) - written translations of poetic works X X X X

…

3. Student workload and ECTS credits

Activity types Mean number of hours spent on each activity type

Contact hours with the teacher as specified in the study programme 60

Independent study* Preparation for classes 15

Reading for classes 15

Essay / report / presentation / demonstration preparation, etc.

Project preparation

Term paper preparation

Exam preparation 20

Other (please specify) - 40

…

Total hours 150

Total ECTS credits for the course 5

* please indicate the appropriate activity types and/or suggest different activities

4. Assessment criteria in accordance with AMU in Poznan’s grading system:
very good (bdb; 5.0): very good knowledge of poetry of the Tang and Song dynasties, very good knowledge of cultural and philosophical contexts, very good ability to understand and translate texts written in classical Chinese, very good knowledge of the differences between classical and modern Chinese no problems with reading texts written in traditional characters;

good plus (+db; 4.5): as above, with few shortcomings;

good (db; 4.0): a wider range of shortcomings possible, good ability to understand and translate texts written in classical Chinese, good knowledge of the differences between classical and modern Chinese, occasional problems in reading texts written in traditional characters;

satisfactory plus (+dst; 3.5): satisfactory knowledge of poetry of the Tang and Song dynasties, poor knowledge of cultural and philosophical contexts, satisfactory ability to understand and translate texts written in classical Chinese, satisfactory knowledge of the differences between classical and modern Chinese;

satisfactory (dst; 3.0): satisfactory knowledge of poetry of the Tang and Song dynasties, poor knowledge of cultural and philosophical contexts, poor ability to understand and translate texts written in classical Chinese, poor knowledge of the differences between classical and modern Chinese;

unsatisfactory (ndst; 2.0): unsatisfactory knowledge of Tang and Song dynasty poetry, unfamiliarity with cultural and philosophical contexts, unsatisfactory ability to understand and translate texts written in classical Chinese, lack of knowledge of the differences between classical and modern Chinese.

SYLLABUS – A COURSE DESCRIPTION

I. General information

13. Course name: Classical Chinese – prose

14. Course code:

15. Course type (compulsory or optional): optional

16. Study programme name: Chinese studies

17. Cycle of studies (1st or 2nd cycle of studies or full master’s programme): 1st cycle

18. Educational profile (general academic profile or practical profile): general academic

19. Year of studies (if relevant): Year 3

20. Type of classes and number of contact hours (e.g. lectures: 15 hours; practical classes: 30 hours): 60 h K (30+30)

21. Number of ECTS credits: 5 (2+3)

22. Name, surname, academic degree/title of the course lecturer/other teaching staff:

23. Language of classes: Chinese

24. Online learning – yes (partly – online / fully – online) / no: no

II. Detailed information

1. Course aim (aims):
*Familiarizing the student with basic grammatical structures and lexis of classical Chinese.
*Familiarizing the student with selected prose works written in classical Chinese.
*Preparing the student to interpret and analyze prose works in classical Chinese.
*Familiarizing the student with the differences between classical and modern Chinese

2. Pre-requisites in terms of knowledge, skills and social competences (if relevant):
*The student should have the ability to communicate in Chinese at the B1 level

3. Course learning outcomes (EU) in terms of knowledge, skills and social competences and their reference to study programme learning outcomes (EK):

Course learning outcome symbol (EU) On successful completion of this course, a student will be able to: Reference to study programme learning outcomes (EK)

JCKPRO_01 know the basic vocabulary of classical Chinese; K_U07¬

JCKPRO_02 understand the meaning of prose texts written in classical Chinese; K_U07

JCKPRO_03 read texts written in traditional (non-simplified) Chinese characters; K_U07

JCKPRO_04 understand the grammatical differences between classical and modern Chinese; K_W02, K_W05 K_W07, K_U04

JCKPRO_05 know the cultural, philosophical and social context of the discussed works; K_W05

JCKPRO_06 translate prose works written in classical Chinese into modern Chinese and Polish. K_U07, K_U10

4. Learning content with reference to course learning outcomes (EU)

Course learning content: Course learning outcome symbol (EU)

Introduction to Classical Chinese. JCKPRO_01, JCKPRO_04

Prose works in classical Chinese - introduction. JCKPRO_01, JCKPRO_05

The Analects - introduction. JCKPRO_05

The Analects - vocabulary. JCKPRO_01, JCKPRO_02 JCKPRO_03

The Analects - grammar. JCKPRO_44

The Analects - translation exercises. JCKPRO_01, JCKPRO_02
JCKPRO_03, JCKPRO_06

The Book of Rites - Introduction. JCKPRO_05

The book of Rites - vocabulary. JCKPRO_01, JCKPRO_02 JCKPRO_03, JCKPRO_06

The book of Rites - grammar. JCKPRO_04

The Book of Rites - translation exercises. JCKPRO_01, JCKPRO_02 JCKPRO_03, JCKPRO_06

5. Reading list:
*Gudai Hanyu
*Materials provided by the teacher

III. Additional information

1. Teaching and learning methods and activities to enable students to achieve the intended course learning outcomes (please indicate the appropriate methods and activities with a tick and/or suggest different methods)

Teaching and learning methods and activities X

Lecture with a multimedia presentation

Interactive lecture X

Problem – based lecture

Discussions

Text-based work X

Case study work

Problem-based learning

Educational simulation/game

Task – solving learning (eg. calculation, artistic, practical tasks)

Experiential work X

Laboratory work

Scientific inquiry method

Workshop method

Project work

Demonstration and observation

Sound and/or video demonstration

Creative methods (eg. brainstorming, SWOT analysis, decision tree method, snowball technique, concept maps)

Group work

Other (please specify) – translation exercises X

…

2. Assessment methods to test if learning outcomes have been achieved (please indicate with a tick the appropriate methods for each LO and/or suggest different methods)

Assessment methods Course learning outcome symbol

JCKPRO_01 JCK PRO _02 JCK PRO _03 JCK PRO _04 JCK PRO _05 JCK PRO _06

Written exam X X X X X X

Oral exam

Open book exam

Written test

Oral test

Multiple choice test

Project

Essay

Report

Individual presentation

Practical exam (performance observation)

Portfolio

Other (please specify) - written translations of prose works X X X X

…

3. Student workload and ECTS credits

Activity types Mean number of hours spent on each activity type

Contact hours with the teacher as specified in the study programme 60

Independent study* Preparation for classes 15

Reading for classes 15

Essay / report / presentation / demonstration preparation, etc.

Project preparation

Term paper preparation

Exam preparation 20

Other (please specify) - 40

…

Total hours 150

Total ECTS credits for the course 5

* please indicate the appropriate activity types and/or suggest different activities

4. Assessment criteria in accordance with AMU in Poznan’s grading system:

very good (bdb; 5.0): very good knowledge of classical Chinese vocabulary in the context of prose works, very good knowledge of cultural, philosophical and social contexts, very good ability to understand and translate texts written in classical Chinese, very good knowledge of the differences between classical and contemporary Chinese, no problems in reading texts written in traditional characters;

good plus (+db; 4.5): as above, with few shortcomings;

good (db; 4.0): a wider range of shortcomings possible, good ability to understand and translate texts written in classical Chinese, good knowledge of the differences between classical and modern Chinese, occasional problems in reading texts written in traditional characters;

satisfactory plus (+dst; 3.5): satisfactory knowledge of classical Chinese vocabulary in the context of prose works, poor knowledge of cultural, philosophical and social contexts, satisfactory ability to understand and translate texts written in classical Chinese, satisfactory knowledge of the differences between classical and modern Chinese language;

satisfactory (dst; 3.0): satisfactory knowledge of classical Chinese vocabulary in the context of prose works, poor knowledge of cultural, philosophical and social contexts, poor ability to understand and translate texts written in classical Chinese, poor knowledge of the differences between classical and modern Chinese ;

unsatisfactory (ndst; 2.0): unsatisfactory knowledge of classical Chinese vocabulary in the context of prose works, unfamiliarity with cultural, philosophical and social contexts, unsatisfactory ability to understand and translate texts written in classical Chinese, lack of knowledge of the differences between classical and modern Chinese.

=Examples from other courses=
'''Course schedule'''

Prose review and translation exercises:

Textbook with representative Chinese excerpt prose texts from different dynasties

*送別友人 Songbie youren, p. 1 Farewell, my friend
#Wang Wei, “Song youren”, p. 46
#Bai Juyi “Song youren”, p. 28
*閒適瀟灑 Xianshi xiaosa, p. 73 Leisurely and Casually
#Du Fu "Xianshi xiaosa", p. 82
#Li Bai “Xianshi xiaosa”, p. 119
*鄉愁情愁 Xiangchou qingchou, p. 141
#Du Fu "Xiangchou qingchou", p. 161
#Li Shangyin "Xiangchou qingchou", p. 184
*歌詠抒懷 Geyong shuhuai, p. 213
#Liu Yuxi “Geyong”, p. 218
#Meng Jiao “Geyong”, p. 270
*邊塞戰爭 Biansai zhanzheng, p. 275
#Wang Changling “Chusai”, p. 287
#Lu Lun “Chusai”, p. 316
*詩人小傳 Poets' biographies
#Su Dongpo - ci poetic works
#Xin Qiji - ci poetic works

Classical Prose Reading Course: General introduction to classical Chinese language, Prose writing in classical Chinese

Possible other texts
#The Book of Songs
#The Songs of Chu
#Poetry of the Tang Dynasty

Literature Reading Course:
#Song Poems (ci): Su Dongpo: “Trampled Green”
#Yuan Drama (Zaju): Guan Hanqing: “The Injustice to Dou E”
#Ming novels (Three Kingdoms, Journey to the West, Outlaws of the March, The Scholars)
#Qing novels (Cao Xueqin: Red Chamber Dreams)
#Late Qing dystopian literature (Liang Qichao: The Future of New China, Kang Youwei: Datong shu)
#Republican Literature (Lu Xun, Guo Moruo, Zhou Zuoren, Yu Dafu)
#Modern Literature (Underground poets, Wang Meng, Mo Yan)
#Contemporary Literature (Han Han, Zhang Wei, Xu Zechen, Han Shaogong)
#Web literature (excerpts live on http://qidian.com)
#Science Fiction (Liu Cixin: The Three Body Problem, The Wandering Earth)

=Other Syllabi=

下学年您的课目教学大纲链接，请查收：

硕士研究生一年级：

文言文诗词： Classical Chinese Prose and Poetry https://sylabus.amu.edu.pl/en/document/18aa241a-0d6b-4966-8d6e-5e5aa599d719.pdf

中国文化：https://sylabus.amu.edu.pl/en/document/8c588648-9c3d-48f9-87d8-7777bed4781f.pdf

中国文学述评：https://sylabus.amu.edu.pl/en/document/810faf2a-c2f4-4fa8-8e75-c14d7781b458.pdf

硕士研究生二年级：

写作：https://sylabus.amu.edu.pl/en/document/3c4886f7-b261-4886-b1f3-df1d7b5ab5ba.pdf

以后：

文言文：https://sylabus.amu.edu.pl/en/document/4727fbe0-4ef6-4aed-9212-2aa66c64e08f.pdf

Classical Chinese Poetry and Prose

2023-12-08T15:43:46Z

Zhou Jiaqi: /* Student presentations */

FRI 8:00-9:30 sal. 424 Classical Chinese Poetry and Prose Jezyk chinski klasyczny SIN-m I 30+30, fall 2023, Adam Mickiewicz University, Poznan

Tools:

Fulltext & English translation: http://www.acmuller.net/con-dao/analects.html

Wenyanwen Zidian: https://wyw.hwxnet.com/

=Schedule=
===课程安排 Schedule===
*1 Oct 6, 2023 8:00-9:30 424
*2 Oct 13 8:00-9:30
*-
*3 Oct 27 8:00-9:30
*-
*?4 Nov 10
*?5 Nov 17
*?6 Nov 24
*7 Dec 1 8:00-9:30, 13:15-14:45
*8 Dec 8 8:00-9:30, 13:15-14:45
*9 Dec 15 8:00-9:30, 13:15-14:45
*10 Dec 16 8:00-9:30
*11 Jan 12 8:00-9:30
*12 Jan 19 8:00-9:30
*13 Jan 26 8:00-9:30
*14 Feb 2 8:00-9:30
*15 Feb 9 Final Paper (homework)
==Session 1==

本课程由吴漠汀线下授课。课堂语言为中文，但也会提供一些英语/法语/德语/日语/波兰语的解释。一部分的资料是简体字的，一部分繁体字。你们注意到繁体字的时候，请打招呼。看繁体字慢慢的也要看习惯。

This class is taught by Martin Woesler in presence. The class language is Chinese, however, some explanations in English/French/German/Japanese/Polish will be given. Some part of the teaching material is in simplified characters, another part in traditional character. If you find traditional characters, please tell the teacher. You should get used to reading traditional characters too.

1. 请阅读使用条款：通过注册本维基，您同意将您的数据（姓名、学号、学习方向、电子邮件、设备技术数据、IP地址等）和您在课堂上的贡献（作业、翻译、演讲、讲义、期末考试试卷等）储存起来，用于评分和学术用途（教学和研究用的匿名）。你明确同意你的贡献可以由老师以他的名义使用，例如用于出版，用于改进教材等。

1. Please read the terms of Use: By registering for this Wiki, you give your consent that your data (name, study no., study direction, email, technical data of your device, ip address etc.) and your contributions to class (homework, translations, presentations, handouts, final exam papers etc.) is stored for grading, and academic use (teaching and ANONYMIZED for research). You explicitely agree that your contributions can be used by the teacher under his name, e.g. for publication, for improvement of teaching material etc.

2. 我们需要一些志愿者。我们的助教是泊语丰(Martyna)她应该给老师发一份学生名册，并将所有作业和测验的成绩以及她从老师那里收到的成绩输入名册，由老师保管。我们还需要1名wiki管理员和5名调查助理，他们要知道如何使用http://wjx.top。如果我们有超过100名学生，我们需要2名教学助理。所有这些人的 "课堂表现 "成绩都会得到加分。注册后（见下面第3点），请在这里直接在角色后面写上你的名字（例如："教学助理--雷锋"）。要改变维基上的任何内容，请见下面第3点。

*教学助理 - Anastasiia [[Teaching assistant]]
*维基管理员 - Alicja [[Wiki admin]]

2. We need volunteers! Our teaching assistant 助教 is Anastasiia. She should send a student roll to the teacher and enter all grades from homework and quizzes and those she receives from the teacher into the roll to be kept with the teacher. We still need 1 [[wiki admin]] and this time we do not need survey assistants, who know how to use http://wjx.top. If we have more than 100 students, we need 2 teaching assistants. All of them will get extra points for their "performance in class" grade. After registration (see point 3 beneath), please write your names here directly behind the role (e.g. "teaching assistant - Lei Feng"). To change anything on the wiki, please see point 3 beneath.

3. 请在本维基上注册。从任何地方你都可以按照这个链接注册：https://bit.ly/WIKIREG。如果您已经在这里，请点击右上角的 "注册（register）"，然后点击 "申请一个（request one）"。然后请在两个名字（用户名和真名）中使用你的拼音真名（姓和名之间留有空白）进行注册，所以要有两次 "雷锋 "和 "雷锋"。请勾选您同意条款和条件的选项。然后输入密码 "wikicaptcha "并点击 "提交"。你会收到一封带有链接的确认邮件。你可以点击该链接，确认你的身份并创建一个密码。然后你需要等待1-2天，直到老师授予你权限。你将会收到另一封邮件，当它发挥作用的时候。有了这个维基的访问权，你就可以直接编辑一切，包括这个页面。如果你想学习如何在Wiki上进行编辑，请阅读这里： [[uvu:Community_Portal]] 。在编辑之后，你会被要求输入密码以保存修改，这次的密码是 "wikicaptcha"。

3. Please register on this Wiki. From any place you can register following this link: https://bit.ly/WIKIREG. If you are already here, click on "register" on the top right corner, and then on "request one". Then please register with your real name in Pinyin (with blank space between the family name and the given name) for the two names (username and real name), so two times "Lei Feng" and "Lei Feng". Please check the box that you agree to the Terms and Conditions. Then type in the password "wikicaptcha" and click on "submit". You will receive a confirmation email with a link. You can click on the link, confirm your identity and create a password. Then you need to wait 1-2 days until the teacher grants you access. You will receive another email when it will work. With the access to this wiki, you can directly edit everything, including this page. If you want to learn how to edit on Wiki, please read here: [[uvu:Community_Portal]] After editing, you will be asked for a password to save changes, this time the password is "wikicaptcha".

4. 请在本班的微信群里注册。该微信群将由助教创建。请务必在群里显示你的名字和以下内容： "雷锋20级笔译"。

4. Please register on the WeChat Group of this class. The WeChat Group will be created by the Teaching Assistant. Please make sure to display your name in the group with the following details: "Lei Feng 雷锋 20级笔译".

5. 为了便于交流，请将老师good_old_cathay添加到你的微信联系人中。

5. For communication please add the teacher good_old_cathay to your WeChat contacts.

6. 请为第二节课准备第一篇课文（课本第12-15页）。

6. Please prepare the first text for the Session 2 (text book pages 12-15).

7. 请在第二节课前做小测验。

7. Please take the quiz before Session 2.

8. 请选一个这个学期要用ppt介绍的一个题目，写在下面学生名单的名字后面。

8. Please choose a topic to present with ppt and write the topic behind your name in the student roll beneath.

Here a summary of the most important points in Chinese:
@所有人
请各位同学将群聊备注改为姓名拼音姓名班级的格式，如 Li Xin 李欣 21级英语笔译。请各位同学浏览此网站了解本学期的课程要求：https://bou.de/u/wiki/Classical_Chinese_Poetry_and_Prose （短一点的是http://bit.ly/...，然后按我们课的链接）. 我们的课程还需要六位同学分别做网站管理员（1位）和這一次不需要调查助手（5位），期末可以得到一定加分，请有意向的同学在今天晚上六点前私聊我。请大家尽快完成以下课程前准备：

*https://bit.ly/WIKIREG 请在此维基网站上注册，用户名和真实姓名都请填写自己姓名的拼音，像"Li Xin"和"Li Xin"，密码填wikicaptcha，收到邮件确认身份后等待老师通过

注：在中国大陆内有的链接可能要用vpn才能进

#Organizational things incl. course goals, competences to achieve and workload

'''Student Role''' Self introduction
#周佳琪 Katarzyna Gutorow 对亚洲感兴趣
#安伊人 Anastasiia Kozenko 想在中国工作，笔译
#柯欣怡 Ke Xinyi Weronika Krzysztofa Kata 喜歡中文、筆譯
#皮娜莉 Natalia Piasecka 喜歡中國文化、閲讀中文的小説，筆譯
#高志尚 Gao Zhishang Marcin Paszek 對台灣文化感興趣（英語、俄語、德語、日語、波斯語）
#靜香 Jing Xiang Anastasiia Yarosevych Marketing 市場營銷
#范乐 Fan Yue Alicja Jacheć 要掙錢，翻译 WikiAdmin
#范洁宁 Fan Jiening Vladyslava Bunii 想去台灣或者大陸留學，希望儅口譯的翻譯
#江小敏 Jiang Xiaomin Anastasiya Ihnatovich 外語、喜歡中國文化，想去中國留學 TA
#安然 An Ran Veranika Anisimava 想去大陸還是台灣留學，想學習業務（Business）
#張一菲 Zhang Yifei Agnieszka Żmidzińska 從小對中國感興趣（中國武俠電視劇）The Legend of Nezha，以後有可能要儅老師
#彭小希 Peng Xiaoxi Zofia Pieróg 中國社會感興趣，英文學術論文，社會科學
#朱清月 Zhu Qingyue Julia Czuban 喜歡學外語，聽説漢語很難，要挑戰，以後要當翻譯，對中國社會感興趣
#马诗慧 Martyna Maciejewska
#宋天源 Antoni Semmler
#欧阳珍 Dorota Ożga
#成敏娜 Marysia Wojciechowska
#欧阳 Aleksandra Ksel

==Schedule with topics (please write your name behind one topic to do a presentation on it)==
Each time introduction, vocabulary, grammar, translation exercises

1 Oct 6, 2023 8:00-9:30 424 Organizational things

2 Oct 13 8:00-9:30 Self-introduction

3 Oct 27 8:00-9:30 The Analects I Antoni Semmler 宋天源

4 Dec 1 8:00-9:30 The Analects II 高志尚 Gao Zhishang Marcin Paszek

5 Dec 1 13:15-14:45 The Analects III 成敏娜 Marysia Wojciechowska

6 Dec 8 8:00-9:30 The Analects IV 靜香 Jing Xiang Anastasiia Yarosevych, 安伊人 Anastasiia Kozenko,

7 Dec 8 13:15-14:45 The Analects V 朱清月 Zhu Qingyue Julia Czuban

8 Dec 15 8:00-9:30 The Analects VI 皮娜莉 Natalia Piasecka, 柯欣怡 Ke Xinyi Weronika Krzysztofa Kata

9 Dec 15 13:15-14:45 Book of Rites I 马诗慧 Martyna Maciejewska

10 Dec 16 8:00-9:30 Book of Rites II

11 Jan 12 8:00-9:30 Book of Rites III 江小敏 Jiang Xiaomin Anastasiya Ihnatovich, 范洁宁 Fan Jiening Vladyslava Bunii

12 Jan 19 8:00-9:30 Book of Rites IV 張一菲 Zhang Yifei Agnieszka Żmidzińska

13 Jan 26 8:00-9:30 Book of Rites V 安然 An Ran Veranika Anisimava

14 Feb 2 8:00-9:30 Selected Readings 欧阳 Aleksandra Ksel

15 Feb 9 Final Paper (homework)

==Session 2 Organizational Things I Oct 13 8:00-9:30==
==Session 3 仲尼《論語》The Analects I Oct 27 8:00-9:30==

===Important Introductions you may want to read===
*[[Classical Chinese 2023]] 文言文，包括基本的概要 with a general introduction into classical Chinese
*Examples of classical Chinese poetry with modern Chinese translation [[Critical Overview of Chinese Literature 2023]] 例子：蘇東坡之賦

For prose texts, we will deal with short excerpts from the Analects and the Book of Rites.

Please prepare for next session in two weeks:

1. Read the following introduction and the first sentences until the mark "UNTIL HERE".

2. Please write a modern Chinese translation of the sentences.
===概要 introduction===

The Analects have not been written by Kungfutse, but similarly to Platon's works were written down by his disciples and followers. Kungfutse mostly became known through the rewriting of probably Mengzi, who called himself "The 2nd greatest philosopher after Kungfutse". Mengzi was not successful in his career, but had to travel a lot to offer his service to different rulers. Therefore, he seem to have invented the travels of Kongfutse. Since the Lunyu was forbidden in Qin Dynasty, the version we have today is based on n Zheng Xuan (127-200) merging three texts. Also, the Lunyu does not consist out of only Confucian thoughts, but are a collection from several sources including those refering to their masters with "子曰". Kungfutse himself was called "仲尼" in his time. Also, main ideas we call "Confucianist" today, like the unity of Zhou, the importance of rites and the filial piety are far older than Confucius. Therefore, we have a pre-Confucian Confucianism. Confucianism is called "儒學" and Neo-Confucianism "新學". One of the main ideas of Confucius is the Golden Rule. Hegel later referred to this as the start of the "Walk of the World Spirit" over the 100 Schools, Buddha, Zaratustra, Ancient Greek Philosophy, Roman Philosophy to German Philosophy.

郭锡良 Guo Xiliang: 古代汉语(下)(修订本): 【《論語》介紹】《論語》是記載孔子言行的書。孔子（公元前551—前479年），名丘，字仲尼，春秋時魯國曲阜（今山東曲阜市）人。他是我國古代一個影響深遠的思想家、教育家，是儒家學派的創始人。他出身於没落的貴族世家，曾短期在魯國做官，又周遊許多諸侯國，想推行自己的政治主張，未被採納，後來致力於教育工作和整理古典文獻，相傳他的弟子有三千多人。孔子思想的主要内容是提倡禮樂和仁義。禮樂是孔子提出的維護社會秩序的規範，仁義是他提倡的立身處世的道德標準。“仁”是這一思想體系的核心。所謂“仁”就是愛人，就是推己及人的同情心。這種道德觀念的提出，表現了對人的重視和對人際關係的新認識。這有緩和矛盾、維護統一的一面，也有同情庶民的一面。它表現在政治上就是“爲政以德”。孔子創立的儒家學説，影響極爲深遠。他公開講學授徒的活動，對我國古代文化教育的發展，有一定促進作用。他通過自己豐富的教學實踐，總結了不少有益的經驗。他在整理和保存我國古代的文獻方面，也作出了巨大的貢獻。

《論語》是研究孔子學説的基本資料，全書的主要内容是孔子在談話中對禮樂、仁義以及其他一些意識形態的説明和解釋。在封建社會的整個歷史時期，《論語》是每個讀書人必讀的經典，影響之大是無與倫比的。

《論語》的最後成書，約在戰國初年，它是由孔子的弟子和再傳弟子編定的。漢代曾流傳魯論、齊論、古論三種不同的本子，我們今天所見到的《論語》二十篇是漢朝人在上述三種本子的基礎上整理而成的。《論語》的注本爲數非常多，影響大的有何晏的《論語集解》，朱熹的《論語集注》，劉寶楠的《論語正義》。今人楊伯峻有《論語譯注》。

===Introduction from Beida Gudai Hanyu===
論語

《論語》是由孔子弟子及再傳弟子輯録而成的一部書。孔子(前 551—前479),名丘，字仲尼，鲁國陬邑(今山東省曲阜市東南)人。孔子中年開始聚徒講學，後又在魯國做過官。五十多葳周遊列國，希望實現自己的政治主張，但未得到諸侯的任用。晚年專心致力於教育，整理古代文獻。孔子是思想家、教育家，儒家學派的創始人。其學説的核心是“仁” (仁爱),他的倫理思想、教育理念有許多可貴的因素值得肯定。他又是中國古代私人講學的第一人，在整理古代文獻、傳播古代文化方面做出了重大貢献，被尊奉為中國古代的聖人。

《論語》一書記録了孔子及其弟子的言行，内容涉及政治觀點、倫理觀念、道德修養、教育學習等方面，蘊含了豐富的人生經驗和深刻的哲理思考。《論語》是一種語録體，言簡意駭，暁暢易懂，含蓄有致，書中的很多話已成為格言和成語，對後代的文學語言有很大影響。

《論語》成書約在戰國初年。漢代《論語》有《齊論》《鲁論》《古論》三種本子，今本《論語》由漠代人整理而成，共二十篇，每篇分若干章。《論語》的注本很多，通行的有三國魏何晏《論語集解》、南宋朱熹《論語集注》、清代劉寶楠《論語正義》、近人程樹德《論語集釋》、今人楊伯峻《論語譯注》等。

選文據影印本《十三經注疏》,中華書局一九八○年版。文章題目為後加。

===The Analects – vocabulary 常用詞===

===The Analects – grammar 古漢語常識===

Punctuation

===《論語》預科作業 The Analects - preparatory homework: translation exercises===
爲了準備第三次上課，麻煩每個同學翻譯下面兩句，翻譯成中文和英文。

Homework as a preparation for the 3rd session. Please translate the following two sentences into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231027_homework]].

==Student presentations==

The Analects I

Antoni Semmler 宋天源 [[Media:Friends_Golden_Rule.pptx]]

==Session 4 仲尼《論語》The Analects II Dec 1 8:00-9:30==
Teaching Assistent: Katarzyna

Student presenter today: 高志尚 Gao Zhishang Marcin Paszek

Powerpoint for download:

===Homework to prepare for today===
1. Please read all the texts under Analects II before class.

2. Please write a modern Chinese translation of the Text 1 here on this subwebpage for homework: [[20231201_homework]].

===概要 introduction===

===郭锡良 Guo Xiliang: 古代汉语(下)(修订本): 子路曾晳冉有公西華侍坐①===
【説明】這篇對話生動地記敍了孔門四弟子的不同性格、志趣，也表現了孔子的教育目的和教學方法。子路、冉有、公西華都想在政治上表現自己的才能。曾晳的回答似乎與政治無關，有點“淡泊自得”的味道，其實不然，他所描繪的正是“大同社會”的一個縮影，所以深受孔子的贊揚。本篇選自《論語·先進》。

====Text 1====
子路、曾晳、冉有、公西華侍坐。

子曰：“以吾一日長乎爾，毋吾以也② 。居則曰：‘不吾知也③ ！’如或知爾，則何以哉④ ？”子路率爾而對曰⑤ ：“千乘之國，攝乎大國之間，加之以師旅，因之以饑饉⑥ ；由也爲之，比及三年，可使有勇，且知方也⑦ 。”夫子哂之⑧ 。“求，爾何如？”對曰：“方六七十，如五六十⑨ ，求也爲之，比及三年，可使足民⑩ ，如其禮樂，以俟君子⑪ 。”“赤，爾何如？”對曰：“非曰能之，願學焉⑫ 。宗廟之事，如會同⑬ ，端章甫⑭ ，願爲小相焉⑮ 。”“點，爾何如？”鼓瑟希，鏗爾，舍瑟而作⑯ 。對曰：“異乎三子者之撰⑰ 。”子曰：“何傷乎⑱ ？亦各言其志也！”曰：“莫春者，春服既成⑲ ，冠者五六人，童子六七人⑳ ，浴乎沂，風乎舞雩，詠而歸㉑。”夫子喟然嘆曰：“吾與點也㉒。”

====Text 1 注釋====
①　子路：姓仲名由，字子路，一字季路。　曾晳：名點，曾參的父親。　冉有：名求，字子有。　公西華：名赤，字子華。公西是複姓。　侍坐：陪着〔孔子〕坐着。　侍：本指侍立於尊者之旁。

②　因爲我比你們年紀大些，〔人家〕不用我了。　一日：一兩天的意思。作“長”的狀語。　長乎爾：比你們年長。　乎：介詞，表比較。　爾：第二人稱代詞，這裏表複數。　毋吾以：不用我。　吾：作“以”的賓語，在否定句中代詞賓語前置。　以：動詞，用。

③　居：平居，卽平常。這句的主語是“你們”。　不吾知：不知吾。

④　或：無定代詞，有人。　何以：怎麽辦。

⑤　率爾：不假思索的樣子。

⑥　千乘之國：有一千輛兵車的國家。　乘：一車四馬。　攝：夾。　加：加在上面。　之：代詞，指千乘之國。　師旅：古代軍隊編制的單位。五百人爲一旅，二千五百人爲一師。這裏指大國來侵犯的軍隊。　因：繼，連續。　饑饉：指饑荒。《爾雅·釋天》：“穀不熟爲饑，菜不熟爲饉。”

⑦　比（舊讀bì）及：等到。　方：方向，卽義方，儒家所謂的“義方”，就是“親其上，死其長”之類。

⑧　哂（shěn）：亦作“吲”，微笑。這裏略帶譏笑的意思。

⑨　方：見方，卽每邊的長度。　如：或者。這句是指縱横六七十里或五六十里。周制六尺爲步，三百步爲里。周尺約合今20厘米至23厘米，一里約合今0.7里，這裏是約數，并非實指。

⑩　足民：使民豐足。

⑪　如其：至於那個。　如：若，至於。有表轉折的作用。　其：代詞，那個。　俟：等待。

⑫　焉：這裏作指示代詞兼語氣詞。所指代的内容卽下文所説的“小相”這種工作。

⑬　宗廟：祖廟，諸侯國有宗廟。這裏指祭祀祖先。　會同：古代諸侯朝見天子，如不是按規定的時間去朝見叫做“會”，與衆諸侯一起去朝見叫做“同”，後來兩君相見也叫做“會”。

⑭　端章甫：都是名詞用作動詞。　端：玄端，一種禮服。　章甫：當時貴族通常戴的一種黑色禮帽。“甫”一作“父”。

⑮　小相：贊禮的人。卿大夫擔任贊禮工作叫“大相”，士擔任贊禮工作叫“小相”。

⑯　瑟：絃樂器。瑟身是長方形木質音箱，一般有二十五絃。　希：希疏。這裏指鼓瑟的聲音近於尾聲。　鏗爾：象聲詞，舍瑟的聲音。　作：立起來。

⑰　撰：才具，才幹。

⑱　何傷乎：有什麽關係呢？

⑲　莫春：指三月。也有人懷疑這裏的“莫春”並非夏曆三月，因爲三月的魯國，天氣還頗爲寒冷，不宜於浴，也不宜於“風乎舞雩”。　莫：暮的本字。　春服：指夾衣。

⑳　冠（guàn）者：古代貴族男性青年，有二十歲行冠禮的制度。所謂“冠者”，卽指二十歲以上的成年人。　童子：尚未成年的孩子，十九歲以下的小青年。

㉑　沂（yí）：水名。源出山東鄒縣東北，西流經曲阜與洙水合，入泗水。　風：這裏用作動詞。乘涼。　舞雩（yú）：地名，在曲阜市東南。　雩：本是求雨的祭名，雩祭時，還有舞蹈，故稱舞雩。雩祭的地方築有土壇，周圍種有樹，所以能乘風涼。　詠：歌詠。

㉒　喟（kuì）然：嘆息的樣子。　與：動詞，贊同。

====Text 2====
三子者出，曾晳後① 。曾晳曰：“夫三子者之言何如② ？”子曰：“亦各言其志也已矣。”曰：“夫子何哂由也？”曰：“爲國以禮，其言不讓③ ，是故哂之。”“唯求則非邦也與④ ？”“安見方六七十如五六十而非邦也者？”“唯赤則非邦也與？”“宗廟會同，非諸侯而何⑤ ？赤也爲之小，孰能爲之大⑥ ？”

====Text 2 注釋====
①　後：動詞，後出。

②　夫：指示代詞，那。

③　讓：禮讓，謙遜。

④　曾晳還没有明白孔子哂笑子路的原因。他以爲孔子笑子路不能“爲國”，而不懂孔子笑子路是由於子路説話態度不謙虚，如“率爾而對”，又誇説自己能使民“知方”等。所以，曾晳一連兩次發問“唯求……”、“唯赤……”。在曾晳看來，求與赤也表示了要“爲邦”，爲何孔子不笑話他倆呢？難道他倆所講的就不是國家嗎？

⑤　宗廟會同：意思是有宗廟之事，有會同之事。　非諸侯而何：不是諸侯國是什麽？　諸侯：這裏指國家。卽曾晳所謂的“邦”。

⑥　赤只能給諸侯擔任小相，誰能給諸侯擔任大相呢？　爲之小，爲之大：都是雙賓語。　之：指諸侯國。　小、大：指小相、大相。

====Text 3====
季氏將伐顓臾①

《論　語》

【説明】顓臾是魯國的國中之國，季氏要吞併它，這是符合當時歷史發展趨勢的。孔子從維護周朝的禮制出發，極力反對，並提出了他的一些治國安邦的主張。“不患寡而患不均，不患貧而患不安”。這在現實社會中雖然只是空談，但是却不無啓發。

季氏將伐顓臾。冉有、季路見於孔子曰②
：“季氏將有事於顓臾③
。”孔子曰：“求！無乃爾是過與④
？夫顓臾，昔者先王以爲東蒙主，且在邦域之中矣⑤
，是社稷之臣也，何以伐爲⑥
？”冉有曰：“夫子欲之⑦
，吾二臣者皆不欲也。”孔子曰：“求！周任有言曰⑧
：‘陳力就列⑨
，不能者止。’危而不持，顛而不扶，則將焉用彼相矣⑩
？且爾言過矣，虎兕出於柙，
玉毀於櫝中⑪
，是誰之過與？”
====Text 3 注釋====

①　季氏：“季”本是魯公子友的字，他的後代就以“季”爲氏。這裏的季氏指季康子，名肥。在魯哀公三年當權，二十七年卒。　顓臾（zhuānyú）：據説是太皡氏的後裔，姓風，是魯的附庸國，在今山東費縣附近。

②　冉有、季路：孔子的學生，當時都任季氏的家臣。　見：謁見。

③　有事：指軍事行動。古代把祭祀和戰争稱爲“國之大事”。

④　無乃……與：古漢語中的固定格式，表示一種推測語氣，可譯爲“恐怕……吧”。　爾是過：爾作“過”的賓語，前置。　是：指示代詞，在這裏複指賓語“爾”。　過：責備。用作動詞。全句意思是，恐怕應該責備你吧。

⑤　先王：先代的國君。　東蒙：山名。卽蒙山。在今山東蒙陰縣南。　主：主管祭祀的人。　邦域之中：指在魯國國境之内。

⑥　社稷之臣：國家的臣屬。　何以……爲：古漢語中的固定格式，表示反問語氣，可譯爲“爲什麽要……呢”。

⑦　夫子：指季康子。春秋時，對長者、老師以及大夫等都可以尊稱爲夫子。

⑧　周任：古代的一位史官。

⑨　陳力就列：〔能〕施展出才能，〔就去〕擔任職務。　陳：陳列，這裏是施展的意思。　就：動詞。走向。這裏是擔任的意思。　列：位，職務。

⑩　這三句是比喻的説法。大意是，〔瞎子〕遇到了危險卻不去攙扶，將要跌倒卻不去扶住，那何必要用那個攙扶的人呢！　相：攙扶盲人走路的人。

⑪　過：錯誤。　兕（sì）：獨角犀牛。　柙（xiá）：關猛獸的木籠子。　

：指甲，用來占卜吉凶。　玉：寶玉，用於祭祀。　櫝（dú）：匣子。

===The Analects II – vocabulary 常用詞===

===The Analects II – grammar 古漢語常識===

===Student presentations===

《論語》預科作業 The Analects II: 高志尚 Gao Zhishang Marcin Paszek

===The Analects II - translation exercises===

===《論語》預科作業 The Analects II - preparatory homework: translation exercises===

Homework as a preparation for the 4rd session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231207_homework]].

==Session 5 仲尼《論語》The Analects III Dec 1 13:15-14:45==

===概要 introduction===

====Text 4====
冉有曰：“今夫顓臾，固而近於費①
。今不取，後世必爲子孫憂。”孔子曰：“求！君子疾夫舍曰‘欲之’而必爲之辭②
。丘也聞有國有家者③
，不患寡而患不均，不患貧而患不安④
。蓋均無貧，和無寡，安無傾⑤
。夫如是，故遠人不服，則修文德以來之；既來之，則安之⑥
。今由與求也，相夫子⑦
，遠人不服，而不能來也；邦分崩離析，而不能守也；而謀動干戈於邦内。吾恐季孫之憂，不在顓臾，而在蕭牆之内也⑧
。”
====Text 4 Footnotes====

注　　釋

①　今夫：句首語氣詞，表示要發議論。　固：指城牆堅固。　費（舊讀bì）：僖公元年，魯君賜給季友汶陽之田及費，於是費成爲季氏世代的采邑。其地在今山東費（fèi）縣。

②　疾：討厭。　夫：指示代詞，那個。　舍曰：迴避説。　欲之：想要那樣。　爲之辭：給它找個借口。之、辭作“爲”的雙賓語。　之：指伐顓臾。　辭：這裏是託辭、理由、借口的意思。

③　有國有家者：指諸侯〔國〕和大夫〔家〕。

④　這兩句文字互誤。俞樾《古書疑義舉例》卷六：“按：寡、貧二字，傳寫互易，此本作‘不患貧而患不均，不患寡而患不安’。‘貧’以財言，‘不均’亦以財言。不均則不如無財矣，故‘不患貧而患不均’也。‘寡’以人言，‘不安’亦以人言？不安則不如無人矣，故‘不患寡而患不安’也。《春秋繁露·度制篇》引孔子曰：‘不患貧而患不均’，可據以訂正。”

⑤　蓋：副詞，表委婉地論斷原因。　傾：傾覆。

⑥　遠人：遠方的人。這裏指本國以外的人。　文德：指禮樂之類的德政教化。　來之：使之來。　來：不及物動詞，用作使動。　安之：使之安。　之：三個之字都是指遠人。

⑦　也：句中語氣詞，表停頓。　相：輔佐。

⑧　蕭牆之内：指魯國宫廷内部。魯哀公當時與專權的季孫氏之間存在很深的矛盾，所以孔子認爲季孫的憂患不在顓臾，而在於魯君。　蕭牆：國君宫門内的照壁。

====Text 5====
子　路　從　而　後

《論　語》

【説明】這一章反映了隱者鄙棄孔子周遊列國、汲汲於仕進的行爲；而子路則用儒家的政治思想、倫理觀念來反批評隱者潔身自好的出世思想。本章選自《論語·微子》。

子路從而後，遇丈人，以杖荷蓧①
。子路問曰：“子見夫子乎？”丈人曰：“四體不勤，五穀不分②
，孰爲夫子！”植其杖而芸③
。子路拱而立④
。止子路宿，殺雞爲黍而食之⑤
，見其二子焉⑥
。

====Text 5 Annotations====
注　　釋

①　從：跟隨。　後：動詞，落在後面。　丈人：老者。　蓧（diào）：除草用的農具。

②　勤：辛勤，勤勞。　五穀：古代五種主要糧食作物。説法不一，一説指稻、菽、麥、稷、黍，另一説有麻無稻。

③　植其杖：把他的拐杖插在地上。　芸：通“耘”，除草。

④　拱：拱手，表示敬意。

⑤　止：留。　爲黍：做黄米飯。　黍：黄米。　食（sì）之：給子路吃。食：及物動詞用作使動。

⑥　見（xiàn）其二子：使他的兩個兒子拜見（子路）。　見：用作使動。

====Text 6====

明日，子路行，以告①
。子曰：“隱者也。”使子路反見之②
。至則行矣③
。子路曰：“不仕無義④
。長幼之節，不可廢也⑤
；君臣之義，如之何其廢之⑥
？欲潔其身，而亂大倫⑦
。君子之仕也，行其義也⑧
。道之不行，已知之矣⑨
。”

====Text 6 Annotations====
注　　釋

①　以告：“以之告”的省略。意思是把這件事告訴孔子。

②　反：返回。

③　到了（丈人家時），而丈人已經走出去了。

④　不仕無義：不作官是不合宜的。　義：指合宜的道理。

⑤　長幼之間的禮節，是不能廢棄的。子路的意思是，荷蓧丈人“見其二子”，是没有廢棄長幼之節。

⑥　君臣之間的關係，又因爲什麽原故而廢棄呢？這裏所説的“君臣之義”，是指應當出去作官，以盡人臣之義，而不應該當“隱者”。　如之何：固定結構。這裏是詢問原因。　其：句中語氣詞，加强反問語氣。

⑦　潔其身：使其身潔。　亂：這裏是破壞、廢棄的意思。　大倫：指君臣之間的倫常關係。

⑧　君子之仕也：主謂結構之間插入“之”字，變成名詞性詞組，作主語。也：句中語氣詞，表停頓。　行其義：做他應該做的事。

⑨　道：這裏指儒家的政治理想、原則。　之：兩“之”字詞性不同，前者是連詞，將主謂結構變成名詞性詞組。後者是指示代詞，指“道不行”這件事。

====Text 7====
學而時習之(《學而》)

【説明】本章記述孔子對為學的態度。

子曰①:“學而時習之，不亦説乎①?有朋自遠方來④, 不亦樂乎?人不知而不愠⑤,不亦君子乎⑥?”

① 子：先秦用來尊稱有地位或有道德學問的男子。《論語》單用“子” 稱孔子。

② 時：按時。習：實習。習的内容不只是書本，也包括禮樂之類的内容。

③ 説(yuè): 高興。這個意義後作“悦”。

④ 朋：志同道合的人。

⑤ 别人不了解自己而自己业不生人家的氣。愠(yùn): 怒，生氣。

⑥ 君子：這裹指有德的人。

====Text 8====
顏淵季路侍(《公冶長》)

【説明】本章記述孔子與兩位弟子談論怎様做人。從中可以看出孔子的志向是把恩惠普施於天下之人，表現出他的仁德情懷。

颜淵季路侍①。子曰：“盍各言爾志②?”

子路曰：“願車馬衣輕裘舆朋友共，敝之而無憾③。” 顔淵曰：“願無伐善，無施勞④。”

子路曰：“願聞子之志。”

子曰：“老者安之，朋友信之，少者懷之⑥。”

① 顔淵(前521一前481):魯國人，名回，字子淵，孔子的學生，在孔

門中以德行學問著稱。季路(前542— 前480):姓仲名由，字子路，又稱季路，孔子的學生。侍：在尊長身邊陪伴侍奉。

② 盍(hé): “何不”的合音，為什麽不。爾：你，你們。

③ 衣輕裘：“輕”字應删(據阮元)。衣裘：衣服。朋友：志同道合的人。共：共同享用。敝 (bì): 破。這裹用作使動，意思是用破。之：指車馬衣裘。而：連詞，表轉折。憾：悔恨。

④ 伐：誇耀。善：(自己的)長處。施勞：張揚(對别人的)功勞。施：通“侈”(據朱駿聲),誇大，張揚。

⑤ 老年人(我要)使他們奉養安適，朋友(我要)使他們交往誠信，年輕人(我要)使他們受到關懷愛護。

===The Analects III – vocabulary 常用詞===

===The Analects III – grammar 古漢語常識===

===Student presentations===

The Analects III - 成敏娜 Marysia Wojciechowska https://uam.sharepoint.com/:p:/r/sites/2023.10Jezykchinskiklasyczny-PROSE/Shared%20Documents/General/Session%205.pptx?d=w2b6987277abb4a03aee0f6f8b905f99c&csf=1&web=1&e=Pl9YSc

===The Analects III - translation exercises===

==Session 6 仲尼《論語》The Analects IV Dec 8 8:00-9:30==
Teacher presentation for session 6: [[Media:06_Prose_Analects.pptx]]
===概要 introduction===

賢哉回也(《雍也》)

【説明】這是孔子對顔回安貧樂道的鑽揚。

子曰：“賢哉，回也!一簟食①,一瓢飲②,在陋巷②,人不堪其憂④,回也不改其樂。賢哉，回也!”

① 簞 (dān); 古代盛飯的竹器，圓形。

② 瓢(piáo): 用葫蘆製成的舀水的器具。飲：用作名詞，這裹指水。

③ 陋(lòu)巷：狭小的巷子。一説狭小的居室。

④ 不堪：承受不了。憂：憂愁。

如有博施於民而能濟衆(《雍也》)

【説明】孔子告訴子貢，踐行仁道不必捨近求遠，正確的途徑在於“近取譬”,推己及人。

子貢曰①:“如有博施於民而能濟衆②,何如?可謂仁乎?”子曰：“何事於仁③,必也聖乎④!堯舜其猶病諸⑤!夫

仁者，已欲立而立人，已欲達而達人⑥。能近取譬”,可謂仁之方也已⑥。”

① 子貢(前520—前456):姓端木，名賜，字子貢，孔子的學生。

② 博施：廣泛地施輿恩惠。濟：救助。

③ 何止於仁(從朱熹《集注》)。

④ 那一定是聖德了。

⑤ 堯和舜大概對此都感到不易呢!堯舜：傳説中上古的兩位賢明的帝王，是孔子心目中的聖人。其：語氣副詞，表示推测。病：難，感到不易。諸：“之”“乎”的合音。“之”代“博施於民而能濟衆”。

⑥ 夫(fú):句首語氣詞，表示要發議論。己欲立而立人：自己想要成功，也要使别人成功。立：有所成就。己欲達而達人：自己想要顯達，也要使别人顯達。達：得志而有地位。這是説推己及人(由自己推想到别人)是仁。

⑦ 就近拿自身的所欲(“欲立”“欲達”)作比(而推及他人)。近：指自身。取：尋取。譬：比喻。

⑧ 方：方法。指正確的途徑。

士不可以不弘毅(《泰伯》)

【説明】一個士人以踐行仁德作焉自己的責任，任重而道遠，必須具備 “弘毅”的品格素養。

曾子曰：“士不可以不弘毅①,任重而道逮”。仁以為已任，不亦重乎③?死而後已④,不亦遠乎?”

① 曾子(前505一前436):名参，字子舆，鲁國人。孔子的學生。弘：大。指抱負遠大。毅：意志堅强。

② 任：負擔(名詞)。這裹指肩負的責任。

③ 以踐行仁德作焉自己的貴任，不是很重嗎?“仁”作介詞“以”前置賓語。不亦……乎：一種固定格式，表示反問語氣。

④ 已：止。

篤信好學(《泰伯》)

【説明】孔子告訴弟子：出仕還是隱居，贫賤還是富貴，一切皆以“善道”焉凖則。

子曰：“篤信好學①,守死善道”。危邦不入，亂邦不居⑤。天下有道則見，無道則隠④。邦有道，貧且賤焉，取也⑤;邦無道，富且貴焉，恥也。”

① 篤(dǔ)信：真誠堅定地相信。篤：忠誠；厚實。

② 至死堅守真理。守死：堅持到死而不改變。善道：使所學的道達到完美。善：完善。(参朱熹《論語集注》)

③ 危邦：即將有危難的國家。亂邦：已經發生動亂的國家。

④ 有道：指政治清明。見(xiàn):現身，指出來做官。這個意思後寫作“現”。隱：隱居。

⑤ 恥:恥辱。

顔淵問仁(《顏淵》)

【説明】本章關述“仁”和“禮”的關係。孔子認焉自我約束、依禮而行是仁的基本要求。

顔淵問仁。子曰：“克己復禮馬仁①。一日克己復禮，天下歸仁焉②。馬仁由己，而由人乎哉③?”顔淵曰：“請問其目④。”子曰：“非禮勿視，非禮勿聽，非禮勿言，非禮勿動。”
顔淵曰：“回雖不敏，請事斯語矣⑤。”

① 克己復禮：約束自己，使自己的行焉復歸於禮的要求。克：抑制

(自己的私欲)。復：返回，回歸。禮：指當時社會的典章制度、行為凖則、道德规範。

② 一日：一旦。歸仁：歸附於仁德。一説“歸”是稱許的意思。“歸仁”就是天下人鑽許他有仁德

③ 實行仁德，完全在於自己，難道還在於别人嗎?

④ 目：條目，細則。

⑤ 敏：聰慧。事：從事，照著……做。斯：這，指示代詞。

齊景公問政於孔子(《顏淵》)

【説明】孔子的政治理想是君臣父子各正其位，各守其分，以禮治天下。

齊景公問政於孔子①。孔子對曰：“君君，臣臣，父父，子子①。”公曰：“善哉!信如君不君③,臣不臣，父不父，子不子，雖有粟④,吾得而食諸⑤?”

① 齊景公：姜姓，名杵臼，齊國國君，公元前五四七一前四九0年在位。政：政事，管理國家的事。

② 君主要像君主(盡君道),臣子要像臣子(盡臣道),父親要像父親 (盡父道),兒子要像兒子(盡子道)。後面的“君”“臣”“父”“子”都是動詞。

③ 信如：如果真的。

④ 雖：即使。粟(sù):縠子，去皮後稱小米。泛指糧食。

⑤ 我能吃得著嗎?諸：“之乎”的合音。

===The Analects IV – vocabulary 常用詞===

===The Analects IV – grammar 古漢語常識===

===Student presentations===

The Analects IV - 靜香 Jing Xiang Anastasiia Yarosevych, 安伊人 Anastasiia Kozenko
https://uam.sharepoint.com/:b:/s/2023.10Jezykchinskiklasyczny-PROSE/Ed9wvkCFtfFKi237SXRkM_UBW5f1yoKiXkdiLq176T_uQg

===The Analects IV - translation exercises===

Homework as a preparation for the 6 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231208_homework]].

==Session 7 仲尼《論語》The Analects V Dec 8 13:15-14:45==
Teacher presentation for session 7: [[Media:07_Prose_Analects.pptx]]

===概要 introduction===

==Text 7.1 衛君待子而馬政(《子路》)==

【説明】當時禮崩樂壤，名實不符的情況很嚴重。孔子强調“正名”的重要性。

子路曰：“衛君待子而為政①,子將奚先②?” 子曰：“必也正名乎③!”

子路曰：“有是哉，子之迂也④!奚其正⑤?”

子曰：“野哉⑥,由也!君子於其所不知，蓋闕如也①。名不正，則言不顺⑥;言不順，則事不成；事不成，則禮樂不典②;禮樂不典，則刑罰不中①;刑罰不中，則民無所錯手足①。故君子名之必可言也，言之必可行也”。君子於其言，無所苟而已矣“。”

① 衛君：一般認焉指衛出公，名輒，衛國國君。衛靈公之孫，衛靈公長子蒯(kuǎi)聩(kuì)之子。衛出公曾舆其父争奪君位。孔子認焉子輿父争君位是“名不正”,本章説的“正名”是有針對性的。参見《述而》篇“夫子焉衛君”章。焉政：治理國家政事。

② 先生打算先從哪些事情做起呢?奚：疑問代詞，相當於“何”。先：用作動詞，先做。“奚”是“先”的前置寶語。

③ 那一定是“正名”吧。正名：辨正名分(使名實相符)。名：名稱，名義，名分。

④ 先生的迂闊竟有如此嚴重啊!迂：行焉見解遠離實際，不合時宜。

⑤ 有什麽可糾正的?奚：疑問代詞，何。

⑥ 野：粗野，不合禮儀。

⑦ 蓋：句首語氣詞。闕(quē) 如：留下有疑問的地方不加評判。闕：通“缺”,空(kòng) 下來不加評説。

⑧ 名義不正，説起話來就不會順理得當。

⑨ 禮：指社會的典章制度、行為凖則、道德規範。樂：音樂。儒家認焉通過禮樂可以使尊卑有序，上下和諧。興：起；振興。

⑩ 中(zhòng): 得當。

⑪ 無所錯手足：没有放手脚的地方，即不知如何是好。錯：通“措”,放置。

⑫ 所以君子確定了一個名義就一定能够順理得當地説出来，説出來
就一定可以行得通。

⑬ 君子對於自己措辭説話，一定没有一點馬虎的地方纔算罷了。苟：苟且，不嚴肃。已：停止。

==Text 7.2: 在陳絕糧(《衛靈公》)==

【説明】本章談論君子舆小人在身處困境時的不同態度。

在陳絶糧①,從者病，莫能興①。子路愠見曰②:“君子亦有窮乎④?”子曰：“君子固窮⑤,小人窮斯濫矣⑥。”

① 魯哀公四年(前491),孔子輿弟子冁轉来到陳國、蔡國的邊境，適逢吴國討伐陳國，因此困於陳、蔡之間，糧食供給断絶。

② 病：因困餓而病。興：站起。

③ 愠(yùn):怒，生氣。

④ 窮：困窘，没有出路。

⑤ 固窮：安守困窮。固：安於，不動摇。

⑥ 斯：就。濫：過度，無節制。這裹指胡作非焉。

==Text 7.3: 子路曾皙冉有公西華侍坐(《先進》)==

【説明】本章記述孔子和他的學生關於志向的一段談話，反映了儒家以禮治國的理念。對話生動地顯示了四位門人不同的性格特徵，也展示出孔子作焉一個大教育家春風化雨般的教育風範。

子路、曾皙、冉有、公西華侍坐①。

子曰：“以吾一日長乎爾，毋吾以也②。居則曰②:‘不吾知也④!'如或知爾⑤,則何以哉⑥?"

孔子詢問四個學生的志向。

① 子路、曾皙、冉有、公西華：四個人都是孔子的學生。子路：姓仲，名由，字子路，又稱季路，卞(今山東省泗水縣)人，小孔子九歲。

曾皙：姓曾，名點，字皙，鲁國南武城(今山東省费縣西南)人。冉有：魯國人，姓冉，名求，字子有。小孔子二十九歲。公西華：姓公西，名赤，字子華，小孔子四十二葳。這次談話時，孔子大約六十多歲。侍：在尊長者身旁陪伴。坐：古時的坐姿是鋪席於地，雙膝著地，臀部壓在脚後跟上。

② 因為我比你們大幾葳，(人家)不用我了。以：因為，介詞。長 (zhǎng): 年紀大。乎：介詞，引進比較的對象。一日：一兩天，這是説年齡相差不多，是一種謙虚的説法。毋(wú) 吾以：不用我。 “吾”是“以”的前置賓語。以：動詞，用。

③ 居：平日開居。

④ 不吾知：不了解我。“吾”是“知”的前置寶語。

⑤ 或：有的人，無定代詞。

⑥ 何以：怎様(做)。

子路率爾而對曰①:“千乘之國，攝乎大國之間，加之以師旅，因之以饑罐②;由也馬之，比及三年，可使有勇，且知方也⑧。”

夫子哂之④。

“求!爾何如?”

對曰：“方六七十，如五六十，求也為之，比及三年，可使足民⑥。如其禮樂，以俟君子⑥。”

“赤!爾何如?”

對曰：“非日能之，願學焉①。宗廟之事，如會同，端章甫，願焉小相焉⑧。”

“點!爾何如?”

鼓瑟希，鏗爾，舍瑟而作③,對曰：“異乎三子者之撰①。” 子曰：“何傷乎①?亦各言其志也。”

曰：“莫春者，春服既成“,冠者五六人，童子六七人，浴乎沂③,風乎舞雩①,泳而歸。”

夫子喟然欺曰：“吾輿點也①!”

四個學生各自談自己的志向，孔子讀許曾點的話。

① 率爾：輕率，不加思索的様子。爾：形容詞詞尾。

② 千乘(shèng) 之國：有一千輛兵車的國家，當時屬中等諸侯國。乘：一車四馬馬一乘。攝：夾(處)。師旅：軍隊，指戰争。上古時五百人焉一旅，五旅馬一師。因：接續。饑罐(jǐn):饑荒。

③ 焉：這裏是治理的意思。比(舊讀 bì) 及：等到。方：義方，即做人的正道。

④ 哂(shěn):微笑。

⑤ 方六七十：鏇横六七十里。方：縱横，方圆。如：或者，連詞。足民：使民富足。

⑥ 如：至於。這裹有“如果説到”的意思，表示另提一事。其：那。俟 (si):等待。君子：儒家認焉道德才學都很好的人。

⑦ 能之：能做……事。願學焉：願意在這方面學習。焉：於此，指示代詞兼語氣詞。

⑧ 宗廟之事：指諸侯祭祀祖先的事。宗廟：祖廟，天子諸侯祭祀祖先的處所。如：或。會同：泛指諸侯盟會之事。古代諸侯朝見天子，如果不是按規定的時間去朝見，叫作“會”;各諸侯一起去朝見，叫作“同”。端章甫：穿著禮服，戴著禮帽。端：一種黑色禮服。章甫：古時貴族的一種黑色禮帽。“端”和“章甫”這裏都用作動詞。相(xiàng):主持贊禮和司儀的人。“小相”是謙詞。

⑨ 鼓：彈奏。瑟：一種纮樂器。希：少，稀疏。這個意思後來寫作 “稀”。有人認為這是鼓瑟已近尾聲。鏗(kēng) 爾：擬聲詞。有人認焉這是指瑟發出的聲音。舍：這裹指放下。作：站起來。

⑩ 異乎：不同於。撰：才幹，才能。這裹指焉政的才幹。

⑪ 何傷乎：有什麽關係呢?傷：損害，妨礙。

⑫ 莫(mù)春：暮春，指陰曆三月。莫：晚。這個意思後來寫作“暮”。春服既成：(暮春時節天已暖和)夾衣已經穿定了。春服：指夾衣。成：定。

⑬ 冠(guàn) 者：二十葳以上的成年人。周代貴族男子二十葳時要舉行冠禮，束髪、加冠，表示成人。童子：未舉行冠禮的少年(不到二十歲)。

⑭ 浴：洗身。沂(yi):河流名，在今山東省。有人認馬夏層三月在沂水中洗浴不合情理，對曾點的這幾句話解説不一。

⑮ 在舞雩臺那兒吹吹風。風：用作動詞，吹風，乘凉。舞雩(yú): 求雨的壇，在鲁國都城曲阜東南。雩：求雨的祭祀儀式。舉行雩祭
時伴以樂舞，故稱“舞零”。

⑯ 詠:唱歌。

⑰ 喟(kuì)然：嘆息的様子。舆(yù):讀同，讀許。

===The Analects V – vocabulary 常用詞===

===The Analects V – grammar 古漢語常識===

===Student presentations===

《論語》預科作業 The Analects V: 朱清月 Zhu Qingyue Julia Czuban

https://uam.sharepoint.com/:b:/r/sites/2023.10Jezykchinskiklasyczny-PROSE/Shared%20Documents/General/Session%207.pdf?csf=1&web=1&e=aCkjCl

===《論語》預科作業 The Analects V - translation exercises===

Homework as a preparation for the 7 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231208_homework]].

==Session 8 仲尼《論語》The Analects VI Dec 15 8:00-9:30==

===概要 introduction===

三子者出，曾皙後①。曾皙曰：“夫三子者之言何如②?” 子曰：“亦各言其志也已矣②。”

曰：“夫子何哂由也?”

曰：“為國以禮，其言不讓④,是故哂之。”

“唯求則非邦也輿⑤?”

“安見方六七十如五六十而非邦也者⑥?”

“唯赤則非邦也輿?”

“ 宗廟會同，非諸侯而何 ① ? 赤也為之小，孰能馬之大⑧?”

孔子評説學生的志向，强調以禮治理國家。

① 後：走時落在後面。

② 夫：那，指示代詞。

③ 也已矣：三個句末語氣詞連用。“也”表示肯定的叙述語氣。“已矣”表示完成，“罷了”的意思。

④ 為國以禮：治理國家要用禮。以：用。讓：禮讓，謙遜。

⑤ 難道冉求説的就不是國家的事情嗎?

⑥ 安見：怎麽見得。安：疑問代詞，哪裏。

⑦ 非諸侯而何：不是諸侯國的事情又是什麽?

⑧ 焉之小：給諸侯國擔任小相。這是雙寅語結構。焉：擔任。孰能焉之大：誰能給諸侯國擔任大相呢?孰：誰。

===The Analects VI – vocabulary 常用詞===

===The Analects VI – grammar 古漢語常識===

===Student presentations===

The Analects VI: 皮娜莉 Natalia Piasecka, 柯欣怡 Ke Xinyi Weronika Krzysztofa Kata, 马诗慧 Martyna Maciejewska

===The Analects VI - translation exercises===

Homework as a preparation for the 8 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231215_homework]].

==禮記==
《禮記》是一部資料彙編性質的書，是孔子門人後學至西漢時儒家學

者所記。儒家經典之一。書中記述戰國至秦漢間儒家的言論，特别是關於禮制方面的内容，比較集中地體現了儒家的政治、哲學和倫理思想，在研究古代典章制度和思想文化方面有重要的參考價值。其中有的記事小品文字生動，意味售永。

《禮記》傳至西漢，舊説由戴德輯録的稱《大戴禮記》,共八十五篇(今存三十九篇)。其侄戴聖輯録的稱《小戴禮記》,共四十九篇，就是現在通行的《禮記》。

《禮記》通行的注本是《禮記注疏》(東漢鄭玄注，唐孔穎達疏),還有清代朱彬的《禮記訓纂》、孫希旦的《禮記集解》等。

選文據影印本《十三經注疏》,中華書局一九八○年版。文章題目焉後加。

大同輿小康(《禮運》

【説明】孔子有感於當時各國禮崩樂壊的亂世，引發了對大同社會的憧憬，揭示大同之世跟小康之治的根本區别在於“天下為公”與“天下為家”。本文題目為後加。

昔者仲尼與於蜡賓①,事畢，出遊於觀之上，喟然而嘆①。仲尼之嘆，蓋嘆魯也。言偃在側，曰：“君子何嘆④?” 孔子曰：“大道之行也，舆三代之英⑥,丘未之逮也⑥,而有志焉①。

孔子感嘆自己没有趕上“大道之行”和“三代之英”的時代。

① 昔者：從前。與(yù):參加。蜡(zhà):祭名，古代國君在夏曆十二月舉行的年終祭祀。賓：蜡祭的陪祭者，主祭人為國君。孔子曾擔任魯國的大夫，所以加入到蜡祭陪祭者的行列裏。

② 觀(guàn): 宗廟或宫廷大門外兩旁對稱的高建築物，又叫闕。喟 (kuì) 然：長嘆的様子。

③ 蓋：副詞，表示推測。嘆魯：為魯國嘆息。有感於魯君祭禮不够完

備，舊制废棄，所以嘆息。

④ 言偃：字子游，吴國人，孔子弟子。君子：指孔子。

⑤ 這是説“大道之行”的時代跟“三代之英”當政的時代。大道：至善至美的凖則，儒家指原始社會的治世凖則。行：實行。輿：跟，連同。三代之英：夏、商、周三代傑出的君主(禹、湯、文、武)。英：傑出的人物。

⑥ 之：代“大道之行”和“三代之英”的時代。逮(dài): 趕上。“之”是 “逮”的前置賓語。

⑦ 有志於此。焉：指示代詞兼語氣詞，於此。

“大道之行也，天下為公①。選賢輿能②,講信俗睦①。故人不獨親其親，不獨子其子④,使老有所終，壯有所用，幼有所長⑥,矜寡孤獨廢疾者皆有所養⑥,男有分，女有歸”。货恶其棄於地也，不必藏於已⑧;力惡其不出於身也，不必馬已@。是故謀閉而不興，盗竊亂賊而不作①,故外户而不閉①。是謂大同“。

這一段是對大同社會的描述。

① 焉公：成馬公共的(天下不局一家私有)。

② 賢：賢德之人。輿(jǔ):通“舉”,舉萬。

③ 講信：講求誠信。修睦：調整人際關係，使它達到親睦和諧。修 (xiū):通“修”,修治趨於完美。

④ 獨：只。親其親：敬愛自己的父母。子其子：疼愛自己的子女。第一個“親”和“子”用作動詞。

⑤ 老：年老的人。有所終：有賴以善終的條件。壯：壯年人。有所用：有使用他們的地方(即能發揮他們的才能)。幼：年幼的人。有所長(zhǎng): 有賴以成長的環境條件。

⑥ 矜 (guān): 老而無妻的男子，後多寫作“鳏”。寡：老而無夫的女子，後專指喪夫的婦女。孤：幼年死了父親的孩子。獨：老年没有兒子的人。廢疾者：殘疾的人。廢：身子起不来。

⑦ 男子都有適當的職分，女子都能適時出嫁。分(fèn): 職分，職事。

歸：女子出嫁。

⑧ 財物，人們厭悪它被隨便抛棄在地上(得不到合理利用),但不是一定要藏在自己家裹(即不為一己所用)。貨：財物。恶(wù): 厭惡。

⑨ 力氣，人們憎惡自己不把它全部發揮出來(即各自蛊其力),但不是一定要焉自己。身：自身。

⑩ 謀：(奸詐)的智謀。閉：堵塞，杜絶。興：出現。亂：作亂，造反。
賊：残害，傷害。作：産生。

⑪ 外户：從外面把門合上。户：門。閉：用門門插門。

⑫ 這就叫作大同。大同：普天之下高度的同一和諧。這是儒家設想的遠古社會。同：平，和。

“今大道既隱，天下馬家”。各親其親，各子其子，货力馬已②。大人世及以為禮③,城郭溝池以馬固④。禮義以馬紀⑤,以正君臣，以篤父子，以睦兄弟，以和夫婦◎,以設制度，以立田里①,以賢勇知，以功馬己6。故謀用是作而兵由此起⑥。禹、湯、文、武、成王、周公，由此其選也”。此六君子者，未有不謹於禮者也①。以著其義”,以考其信“,著有過③,刑仁講讓⑤,示民有常◎。如有不由此者，在執者去”, 衆以為殃①。是謂小康。”

這一段論述“天下為家”“禮義以焉紀”的小康社會。

① 既隠:已經隱没消逝。天下焉家：天下成為私家的。指權位由父傳於子，不再禪讓於賢者。家：私家。

② 貨力焉己：畜錢財、出力氣都是焉了自己。

③ 天子和諸侯把父子相傳、兄弟相傳作焉制度。大人：指天子和諸侯。世及：父子相傳叫世，兄弟相傳叫及。禮：禮制。

④ 城郭：城墙。郭：外城。溝池：護城河。焉固：作為堅固的防守設施。

⑤ 義：行為合理正當。為紀：作焉法度網紀。

⑥ 正：使(君臣關係)端正。篤(dǔ): 使(父子關係)純厚。睦：使(兄弟關係)親睦。和：使(夫妻關係)和諧。

⑦ 設、立：設立，建立。制度：有關等級禮遇方面的各種規定。田里：指土地和居住方面的制度。里：居住區。里有貴賤之分。

⑧ 賢：尊崇重用。形容詞用作意動，看作賢人而加以任用。勇知 (zhì):指勇武的人和智謀之士。知：後寫作“智”。功為己：建功做事只是焉自己。

⑨ 用是：由此。兵：戰争。

⑩ 這是説禹、湯、文、武、成王、周公由此成焉三代的傑出人物。選：
選拔出的人，即傑出的人物。此：指禮義。

⑪ 謹於禮：在禮制上認真對待。謹：謹慎。

⑫ 用禮來表彰他們(民)合乎道義的行為。以：用。後省略“之”(指禮)。著：顯著。用作使動，使……顯著。義：合宜。

⑬ 用禮來成全他們(民衆)誠信的行為。考：成就，成全。用作使動，
使……成，即成全。

⑭ 用禮來揭露他們有過錯的行焉。著：顯著。用作使動，使 …… 顯著。

⑮ 刑仁：把仁愛作為道德規範。刑：規範，法式，後寫作“型”。這裹用作動詞，把……作為規範。講讓：提倡謙讓。講：講求。讓：退讓，不争。

⑩ 向民衆顯示治國有常法。常：恒常不變的，指常規。

⑰ 由：遵循。此：指禮。執：势力，權位。後來寫作“势”。去：免除，
罷黜(chu)。

⑱ 百姓把(有權位者)不遵循禮的行為當做禍害。以：後省略“之”。

⑲ 小康：小安。比不上“大同”,只能稱作小安。

《學記》三則

【説明】《學記》第一次從教和學兩個方面作了比較系統的理論性總結，論述了教學的意義、原則、方法、规律以及教和學關係等，可资借鑑的地方很多。這裏選的第一則講學習的意義；第二則講教和學互相促進的關係；第三則講如何做到“善學”“善待問”。

一

玉不琢，不成器①;人不學，不知道°。是故古之王者建國君民③,教學馬先。《兑命》曰②:“念終始典于學⑥。”其此之謂乎⑥。

① 琢(zhuó): 雕刻加工玉石。器：器物。

② 知道：懂得道理。

③ 君民：做民衆的君主，即治理民衆。君：用作動詞。

④《兑(yuè) 命》:《尚書》篇名。今本《尚書》作《説命》。

⑤ 切記始終經常學習不間断。念：常常想著。典：常。

⑥ 大概説的就是這個道理吧。

二

雖有嘉肴，弗食，不知其旨也①;雖有至道②,弗學，不知其善也。是故學然後知不足，教然後知困③。知不足，然後能自反也④;知困，然後能自強也“。故曰“教學相長”也⑥。《兑命》曰：“學學半①。”其此之謂乎。

① 嘉肴：美好的食物。旨：味美。

② 至道：最精深的道理。至：達到極點的。

③ 困：(學識的)困惑之處。

④ 自反：自己回過頭來檢查自己

⑤ 自強：自己發憤努力。

⑥ 教學相長：教和學互相促進。

⑦ 學 (xiào) 學半：教别人，等於有一半是自己學習。學(xiào): 教導。《説文》作“敦”。

三

善學者師逸而功倍，又從而庸之①。不善學者師勤而功半，又從而怨之②。善問者如攻堅木②:先其易者，後其節

目④;及其久也，相説以解②。不善問者反此⑥。善待問者如撞鐘⑦:叩之以小者則小鳴，叩之以大者則大鳴⑧,待其從容然後盡其聲②。不善苔問者反此。此皆進學之道也”。

① 善於學習的人老師省力而事半功倍，又從而歸功於老師。逸：安
逸，不辛苦。庸(yōng): 功。這裏用作動詞。

② 勤：辛苦。怨：怨恨。

③ 攻堅木：砍削堅硬的樹木。攻：處理加工。

④ 節目：樹木上的結節(紋理糾結不易破開的部分)。

⑤ 長久堅持，樹木的結節就會脱離分解。説(tuō):通“脱”,脱離。

⑥ 反此：輿此相反。

⑦ 善於處理學生提問的老師就像敲鐘。待：對待；處理。

⑧ 用小東西敲撃發出的聲音就小，用大的東西敲撃發出的聲音就大。叩：敲撃。

⑨ 有待於敲撃者從容不迫，這様鐘聲的餘韻纔能徐徐散盡。意思是這様一問一答，從容不迫，纔能對所問的問题給以圆滿解答。

⑩ 進學之道：學業長進的方法。

閲讀文選

==Session 9《禮記》Liji Book of Rites I Dec 15 13:15-14:45 Book of Rites I ==

中庸①(《禮記》)

【説明》《中庸》是《禮記》中的一篇。這裹節選的是《中庸》的第一段，論述性、道、教的關係，强調君子修道的意義、方法和目標。

天命之謂性②,率性之謂道③,修道之謂教④。道也者，不可須臾離也，可離非道也⑥。是故君子戒慎乎其所不睹，恐懼乎其所不聞⑥。莫見乎隱，莫顯乎微⑦,故君子慎其獨也⑥。喜怒哀樂之未發謂之中②,發而皆中節謂之和①。中

也者，天下之大本也①。和也者，天下之達道也○。致中和④,天地位焉，萬物育焉“。

① 中庸：儒家的倫理思想。中：適中，不偏不倚。庸：常規，常道。儒家以此為最高的道德標凖，業作焉處事的基本原則。

② 天命：上天賦予人的。命：賦予。性：自然禀賦。

③ 率性：遵循天賦的本性。率：遵循。道：正道，指行動的根本凖則。

④ 把道加以修明光大(推廣使人實行)叫作教。條：通“修”,修明。教：教化，指禮、樂、刑、政之類。

⑤ 道是不能須臾背離的，如果能背離的就不是道了。须臾：極短的時間。

⑥ 所以君子在别人看不到的情況下也警惕謹慎，在别人聽不到的情況下也憂慮畏懼。乎：介詞，於。睹(dǔ): 看見。聞：聽見。

⑦ 人的欲念萌動，没有什麽比在隱秘之處更能顯示明白的，没有什麽比在細微之事上更能暴露清楚的。莫：没有什麽。見(xiàn): 顯現，這個意義後來寫作“現”。這是説，最不易焉人知道的事，其實也是最明顯不過的。

⑧ 所以君子在獨處的時候格外謹慎。獨：獨處。

⑨ 喜怒哀樂的情感在尚未表露的時候是叫作中。中：中正。這是説喜怒哀樂的情感尚未表露時是天命之性，天命之性是中正無偏倚的。

⑩ 情感表露之後能够合乎節度叫作和。中(zhòng); 切中，符合。
和：情感無乖戾偏激。

⑪ 天下的各種事理皆由此(“中”)生出，所以稱中焉大本。大本：總的本源。

⑫ 和是天下古今共行的大道，所以稱焉達道。達道：普遍通行的路。

⑬ 將中和之道推到極致(参朱熹《四書章句》)。

⑭ 天地各安其位，萬物生長繁育。

曾子易簧①(《禮記》)

【説明】曾子在病危時要求换席，堅持守禮而終。

曾子寢疾①,病③。樂正子春坐於床下④。曾元、曾申坐於足⑤,童子隅坐而執燭⑥。童子曰：“華而皖①,大夫之簧舆?”子春曰：“止⑥!”曾子聞之，瞿然曰②:“呼⑥!”曰：“華而皖，大夫之簧輿?”曾子曰：“然。斯季孫之賜也①,我未之能易也。元，起易簧。”曾元曰：“夫子之病革矣”,不可以變“, 幸而至於旦",請敬易之。”曾子曰：“爾之爱我也不如彼。君子之愛人也以德，細人之爱人也以姑息“。吾何求哉?吾得正而斃焉⑥,斯已矣“。”奉扶而易之⑥,反席未安而没“。

① 曾子：名参，字子舆，孔子的學生。簧(zé): 竹编的席墊。本文選自《檀弓上》,题目焉後加。

② 寢疾：病倒，隊病。

③ 病：病得很重。

④ 樂(yuè)正子春：姓樂正，名子春。曾子的學生。

⑤ 曾元、曾申：曾子的兩個兒子。足：脚邊。

⑥ 隅坐：坐在角落。

⑦ 華：有文彩。皖(huàn): 有光澤。

⑧ 止：讓童子停止説話。

⑨ 瞿(jù)然：驚懼的様子。

⑩ 呼 (xū):嘆詞，驚嘆聲。

⑪ 斯：這。季孫：魯國的大夫，有權势的貴族。

⑫ 革(jí):通“亟”,危急。變：這裹指移動。

⑭ 幸：希望。細人：小人。

⑯ 得正：能合於正禮。斃：死。曾子是士，隊大夫的席而死是不合禮
制的。

⑰ 斯已矣：這就行了。

⑱ 舉：抬起。

⑲ 安：(躺)安穩。没(mò): 死。

==Session 10《禮記》Liji Book of Rites II Dec 16 8:00-9:30==

===概要 introduction===

練習九

一、熟讀本單元講過的文章。

二、閲讀本單元的閲讀文選。

三、給下面句子中加點的字注音：

1. 一簞食，一瓢飲，在陋巷。(《論語 · 賢哉回也》)

2. 禮樂不興，則刑罰不中。(《論語 ·衛君待子而為政》)

3. 鼓瑟希，鏗爾，舍瑟而作。(《論語 ·子路曾皙冉有公西華侍坐》)

4. 浴乎沂，風乎舞雩。(《論語 ·子路曾皙冉有公西華侍坐》)

5. 夫子何哂由也?(《論語 ·子路曾皙冉有公西華侍坐》)

6. 昔者仲尼輿於蜡寅，事畢，出遊於觀之上。(《禮記 · 大同輿小康》)

7. 選賢舆能，講信修睦。(《禮記 ·大同輿小康》)

8. 矜寡孤獨廢疾者皆有所養。(《禮記 ·大同輿小康》)

9. 雖有嘉肴，弗食，不知其旨也。(《禮記 ·<學記〉三則》)

10. 善學者師逸而功倍，又從而庸之。(《禮記 ·<學記>三則》)

四、解釋下面句子中加點的詞：

1. 人不知而不愠，不亦君子乎?(《論語 ·學而時習之》)

2. 願車馬衣輕裘與朋友共，敝之而無憾。(《論語 ·顔淵季路侍》)

3. 如有博施於民而能濟衆，何如?(《論語 ·如有博施於民而能濟衆》)

4. 天下有道則見，無道則隱。(《論語 ·篤信好學》)

5. 克己復禮焉仁。(《論語 ·顔淵問仁》)

6. 刑罰不中，則民無所錯手足。(《論語 ·衛君待子而焉政》)

7. 君子固窮，小人窮斯濫矣。(《論語 ·在陳絶糧》)

8. 男有分，女有歸。(《禮記 ·大同輿小康》)

9. 刑仁講讓，示民有常。(《禮記 ·大同輿小康》)

10. 玉不琢，不成器。(《禮記 ·<學記〉三則》)

五、把下面的句子譯成現代漢語：

1. 人不堪其憂，回也不改其樂。(《論語 · 賢哉回也》)

2. 仁以焉己任，不亦重乎?死而後已，不亦遠乎?(《論語 ·士不可以不弘毅》)

3. 君君，臣臣，父父，子子。(《論語 ·齊景公問政於孔子》)

4. 焉仁由己，而由人乎哉?(《論語 ·顔淵問仁》)

5. 君子於其言，無所苟而已矣。(《論語 ·衛君待子而焉政》)

6. 大道之行也，舆三代之英，丘未之逮也，而有志焉。(《禮記 ·大同輿小康》)

7. 故人不獨親其親，不獨子其子。(《禮記 ·大同輿小康》)

8. 故謀用是作而兵由此起。(《禮記 ·大同輿小康》)

9. 是故古之王者建國君民，教學為先。(《禮記 ·<學記〉三則》)

10. 是故學然後知不足，教然後知困。(《禮記 ·<學記>三則》)

11. 善問者如攻堅木：先其易者，後其節目。(《禮記 · 〈學記>三則》)

===《禮記》Liji Book of Rites II – vocabulary 常用詞===

===《禮記》Liji Book of Rites II – grammar 古漢語常識===

===Student presentations===

《禮記》Liji Book of Rites II -

===《禮記》Liji Book of Rites II - translation exercises===

==Session 11《禮記》Liji Book of Rites III Jan 12 8:00-9:30==
六、給下面兩段古文加上標點并解釋文中加點的詞：

郢人有遺燕相國書者夜書火不明因謂持燭者曰舉燭而書誤舉燭舉燭非書意也燕相受書而説之曰舉燭者尚明也尚明也者舉賢而任之燕相白王王大説國以治治則治矣非書意也今世學者多似此類(《韓非子 ·外儲説左上》)

解釋：遣書受説尚任

牛缺者上地之大儒也下之邯郓遇盗於耦沙之中盡取其衣装車牛步而去視之歡然無憂吝之色盗追而問其故曰君子不以所以養害其所養盗曰嘻賢矣夫既而相謂曰以彼之賢往見趙君使以我焉事必困我不如殺之乃相輿追而殺之燕人聞之聚族相戒曰遇盗莫如上地之牛缺也皆受教俄而其弟適秦至關下果遇盗憶其兄之戒因舆盗力争既而不輿又追而以卑辭請物盗怒曰吾活汝弘矣而追吾不已迹將箸焉既焉盗矣仁将焉在遂殺之又傍害其黨四五人焉(《列子 ·説符》)

[附注：(1)上地、邯郓、耦沙：地名。(2)弘：宽宏大量。]

解釋：養害困戒適卑活已迹

常用詞

窮堪聖任事讓後成饑謹

81.窮

《説文》:“窮，極也。”(時間、空間等)達到極限；到盡頭。《楚辭 ·九歌 ·雲中君》:“横四海兮焉窮?”蘇献《超然臺記》:“人之所欲無窮。”成語有[無窮無盘]。引申指處境困窘，没有出路。《論語 ·在陳絶糧》:“君子固窮，小人窮斯濫矣。”尤指在仕途上無出路，不得志(舆“通”“達”相對), 《孟子 ·盎心上》:“窮不失義，達不離道。”注意：上古時缺乏衣食財産叫 “貧”(舆“富”相對)。《晏子春秋 ·晏子辭千金不受》:“君之賜也厚矣!婴之家不貧也。”《後漢書 ·樂羊子妻》:“自傷居贫，使食有它肉。”

82.堪

堪的基本義是承擔；承受。《論語 · 賢哉回也》:“人不堪其憂，回也不改其樂。”韓愈《釋言》:“堪其事之謂力。”熟語有[不堪凌辱]。引申局有能力；能够。《水經注 ·淮水》:“出名玉及墨石，堪為棋。”成語有[苦不堪言] [堪當重任]。

83.聖

《説文》:“聖，通也。”聖的基本義是無所不通。《尚書 ·大禹谟》:“乃聖乃神。”具有最高的超犟的品德智慧稱焉聖。《論語 ·如有博施於民而能濟衆》:“何事於仁，必也聖乎!”這様的人稱焉“聖人”。《周易 ·乾卦》:“聖人作而萬物睹。”韓愈《師説》:“古之聖人，其出人也遠矣。”特指孔子。《孟子 · 公孫丑上》:“子夏、子遊、子張，皆有聖人之一體。”雙音詞有[聖賢]。

84.任(rèn)

任的的基本義是負擔；承擔。《詩經 ·大雅 ·生民》:“是任是負。”《左傳 ·僖公十五年》:“重怒難任，背天不祥。”用作名詞，指負擔的東西。《孟子 ·滕文公上》:“門人治任將歸。”(任：這裹指行李。)抽象義是承擔的責任。《論語 ·士不可以不弘毅》:“士不可以不弘毅，任重而道遠。”雙音詞有[重任]。

85.事

《説文》:“事，職也。”指職務；職事。《韓非子 ·五蠹》:“無功而受事。” 泛指事情。《論語 ·衛君待子而焉政》:“名不正，則言不順；言不順，則事不成。”《論語 ·子路曾皙冉有公西華侍坐》:“宗廟之事。”用作名詞，從事；奉行。《論語 ·顔淵問仁》:“回雖不敏，請事斯語矣。”成語有[無所事事]。特指侍奉。《論語 ·學而》:“事父母，能竭其力；事君，能致其身。”

86 .讓

“讓”字的意符是“言”。《説文》:“讓，相責讓。”本義是責備。《史記 · 項羽本紀》:“二世使人讓章邯。”(章邯：人名。)讓的另一意義是謙讓，這是它的假借義。《論語 ·子路曾皙冉有公西華侍坐》:“為國以禮，其言不讓，是故哂之。”《荀子 ·榮辱》:“争貨財，無辭讓。”雙音詞有[禮讓]。

87.後

後的意思是行走落在後面。《論語 ·子路曾皙冉有公西華侍坐》:“三子者出，曾皙後。”引申焉空間、時間、次序等在後(舆“先”“前”相對)。《戰國策 ·秦策五》:“美女充後庭。”《論語 ·子罕》:“歲寒，然後知松柏之後雕也。”注意：“後”和“后”原本是意思不同的兩個字，“后”是君主的意思。《尚書 ·湯誓》:“我后不恤我衆。”

88.成

成的基本義是完成；實現。《荀子 ·天論》:“不焉而成，不求而得。”陸游《冬夜讀書示子聿》:“少壯工夫老始成。”成語有[一事無成]。引申為變馬某種狀態，成焉。《荀子 ·勸學》:“積土成山，風雨興焉。”成語有[百煉成鋼]。由完成引申焉既定而不再改變的。《論語 ·子路曾皙冉有公西華侍坐》:“莫春者，春服既成。”《鵑冠子 ·道端》:“賢君循成法，後世久長。” 雙音詞有[成規][成見]。

89.饑

《説文》:“饑，榖不熟為饑。”意思是荒年，收成不好或没有收成。《論語 ·子路曾皙冉有公西華侍坐》:“千乘之國，攝乎大國之間，加之以師旅，因之以饑罐。”《孟子 ·梁惠王下》:“凶年饑歳。”雙音詞有[饑荒]。注意：肚子餓的意思本作“饥”。《孟子 ·梁惠王上》:“民有饥色。”

90.謹

《説文》:“謹，慎也。”小心慎重。《禮記 ·大同輿小康》:“此六君子者，未有不謹於禮者也。”《韓非子 ·主道》:“謹執其柄而固守之。”(柄：權力。) 成語有[謹小慎微]。引申焉不隨便，不懈怠；鄭重。《韓非子 ·外儲説右上》:“宋人有酤酒者……遇客甚謹。”又引申為精細嚴密，無疏失。《漢書 ·張釋之傳》:“教兒子不謹。”雙音詞有[嚴謹]。

古漢語常識

古書的標點①

中國的古書，在一個很長的時期内是不加標點的。古人讀書的時候，在什麽地方要停頓，要依據自己的理解加以判斷。焉了便於誦讀，在停頓的地方要打上記號。唐代的一個僧人湛然説過：在一個語意完整要停頓的地方作記號，叫“句”;語意不完整但需要有短暂停頓以便誦讀的地方打上記號叫作“讀”(dòu)。合起來就叫句讀。
句讀是不是就是今天的標點呢?還不能這様説。第一，今天説的句子是一種動態的語法單位，有一個完整的意思，有一定的語調，古人對句子的理解要簡單得多。第二，古人断句用的符號也不等同於今天的標點

① 本節的例句，部分採自楊樹達《古書句讀釋例》、王力主編《古代漢語》、吕叔湘《<资治通鑑>標點料例》。文中不再一一注明。

符號。標點符號不光起到断句的作用，還表示句子的語氣和句子間的關係。事實上，從宋代開始，刻書的時候纔有句讀，但終究還是少數。至於新式的標點符號，是二十世紀二十年代纔實行的。

由此可知，句讀需要斷句，断句是標點的基礎；句子断得正確，纔能順利地開讀，所以歷代讀書人對此很重視。今天的人讀古書覺得很難，其實古代也一様。《後漢書 ·班昭傳》説：“《漢書》始出，多未能讀者，馬融伏於閣下，從昭受讀。”這是説《漢書》剛問世的時候，很多人讀不懂，馬融是東漢有名的學者，也要跟著班固(《漢書》的作者)的妹妹班昭學習。

能不能正確斷句關係到對文意的理解是否正確。比如《韓非子 · 外儲説左下》記載一個故事説：

哀公問於孔子曰：“吾聞夔一足，信乎?”曰：“夔，人也，何故一足? 彼其無他異而獨通於聲。堯曰：‘夔一而足矣。'使屬樂正。故君子曰 ‘夔有一足’,非一足也。”

鲁哀公焉什麽會認為夔這個人只有一隻脚呢?就是因焉在讀“夔一足”的時候没有在“夔一 ”的後面讀断，以致發生了誤解。依照堯説的話，實際的意思是夔有一技之長就足够了(“夔一而足矣”)。有的時候，不同的断句標點表示了對文意的不同理解。如：

十八年，王黜狄后。狄人來誅殺譚伯。(《國語 ·周語中》) 十六年，王绌翟后，翟人来誅，殺譚伯。(《史記 ·周本紀》)

《國語》和《史記》説的是一件事。《國語》在“來”的後面没有點斷，這様讀，“來” 的目的是“誅殺譚伯”。《史記》在“來誅”的後面加了逗號，這様讀，“来”的目的是“誅”,接著發生了“殺譚伯”這件事。再比如諸葛亮《出師表》中的一段話：

陛下亦宜自謀，以語诹善道，察納雅言。深追先帝遺詔，臣不勝受恩感激。今當遠離，臨表涕零，不知所言。

陛下亦宜自謀，以語诹善道，察納雅言，深追先帝遺詔。臣不勝受恩感激，今當逮離，臨表涕零，不知所言。

這一段話是諸葛亮出師前勸勉後主的話。依照前一種標點，“深追先帝遺詔”是説諸葛亮自己(“臣”)。依照後一種標點，“深追先帝遺詔”是對後主(“陛下”)的希望。不同的標點反映了不同的看法。

標點古書是一項綜合性的工作，需要有多方面的知識。下面提出幾個方面，是特别需要注意的。

==Session 12《禮記》Liji Book of Rites IV Jan 19 8:00-9:30==

一考慮是不是合乎事理、文理

我們常説文章要文通理順，就是説文字能够凖確明白地把事實、道理表達清楚。如果標點後的文字不合事理，文理不通，這様的標點就可能有問題。如：
周有泉府之官，收不售與欲得，即《易》所謂“理財正辭，禁民馬非”者也。(《資治通鑑》卷三十七)

泉府之官是掌管國家税收、調節市場流通的機構。“不售”是賣不出去， “欲得”是想要得到，都是指市場物資而言。賣不出去的可以收購，想要得到的怎麽也要收購呢?可見這様的標點在事理上説不通。發生錯誤的原因是把句中的“與”看成了連詞；實際上“與”是個動詞，是給與的意思。句子應當在“收不售”後面點断。

田單令城中人食，必先祭其先祖於庭，飛烏皆翔舞而下城中。 (《資治通锰》卷四》)

依照這様的標點，“必先祭其先祖於庭”是誰的行焉不清楚，跟上一句連不上。從上下文看，田單下的命令應當是城中人吃飯的時候“必先祭其先祖於庭”,所以“食”後面的逗號應當取消①。

諸壘相次土崩，悉棄其器甲，争投水死者十餘萬，斬首亦如之。 (《資治通锰》卷一百四十六》)

“争投水死者十餘萬”讀成一句，好像戰敗的士兵有十餘萬人争著投水去死，很明顯這不近情理。因焉士兵投水是焉了活命，不是為了尋死。應當在“争投水”後面加上逗號。

使諒收交州刺史修湛、新昌太守梁碩，殺之。諒誘湛，斬之。碩舉兵圍諒於龍編。(《資治通鑑》卷九十二)

從前一句“殺之”看，修湛、梁碩已經被殺。從後一句“諒誘湛，斬之”來看，

① 《史記 · 田單列傳》:“而田單乃令城中人食必先祭其先祖於庭，飛鳥悉翔舞城中下食。”

“殺之”還不是事實，只是“使”的内容。這様標點，前後就有了矛盾，應當把“殺之”前的逗號去掉。

綦毋張丧車，從韓厥曰：“請寓乘，從左右。”皆肘之，使立於後。 (《左傅 ·成公二年》)

綦毋張提出請求要搭載韓厥的車子(“請寓乘”),但“從左右”不可能是綦毋張説的話：第一，他不可能自己説既從左，又從右。第二，“從左右”是他的舉動，如果是説的話，“皆肘之”(用左右兩個胳膊肘搗撃他)就失去了依託。可見“從左右”不應當括在引號的裹面。

興元中，有僧曰法欽，以其道高，居徑山。時人謂之徑山長者。 (《唐語林》卷一)

句中“以”是介詞，表示原因。這様標點，好像法欽是因焉“道高”纔“居徑山”。這在事理上説不通，因為“道高”輿“居徑山”不存在因果關係。從下文看，當時的人所以稱他“徑山長者”,一是因焉他“居徑山”,二是因焉他 “道高”。可見介詞“以”一直管到“居徑山”,“居徑山”後的句號應改焉逗號。

二考慮對詞義的理解是不是正確

古代漢語中的一個單音詞往往有幾個意思，很多意思後來消亡了，再加上古漢語字舆詞複雜的對應關係，所以標點古書時特别要注意對詞義的凖確把握。如：

夫唯禽獸無禮，故父子聚麾(yōu, 牝鹿)。是故聖人作屬禮以教人，使人以有禮，知自别於禽獣。(《禮記 · 曲禮上》)

句中“是故聖人作焉禮以教人”,是把“作焉”看成了一個雙音詞，意思是聖人製作了禮法來教化人。實際上，這裹的“作”是一個單音詞，是興起、出現的意思。應當標點焉“是故聖人作，焉禮以教人”,意思是有聖人出現，製作了禮法来教化人。“作”的這種用法，古書中多見。如《韓非子 ·五蠹》:“有聖人作，搏木為巢以避翠害。”“有聖人作，鑽燧取火以化腥臊。”

是故無其實而喜其名者削，無德而望其福者約，無功而受其禄者

辱禍必握。(《戰國策 ·齊策四》)

句中“削”是削弱的意思，“約”是窮困、困窘的意思，“辱”是羞辱的意思。 “禍必握”的“握”是一個假借字，是厚、重的意思(另一個本子寫作“渥”)。 “禍必握”是説禍必重。很明顯，前面是三個排比句，“禍必握”單獨是一句。由於不明白“握”的意思，“禍”的前面没有點断，句子就講不通了。

使蛊之，而屬之簟食，舆肉，置諸橐以輿之。(《左傅 · 宣公二年》)

這是説凖備了“簞食”和“肉”放在口袋裹送給一個人。依照上面的標點， “輿肉”的“輿”是一個動詞，給予的意思。這様一来，就同“輿之”的“輿” (給)意思重複了。“輿肉”的“輿”是一個連詞，前面的逗號應去掉。

馬武屬(蘇)茂、(周)建所敗，奔過王霸营，大呼求救。霸曰：“賊兵盛出，必兩败，弩力而已!”乃閉营堅壁。(《资治通鑑》卷四十一)

管中的王霸“閉營堅壁”,可見没有出警救馬武，没有出誉的原因是“出必兩敗”。句中“兩敗”的“兩”指馬武和王霸兩方。照現在的標點，“兩”到底指哪兩方就不明白了。正確的標點是：“賊兵盛，出必兩敗，弩力而已!”

(吕)布性決易，所属無常。(高)順每谏曰：“将軍皋動，不肯詳思，忽有得失，動則言誤，豈可数乎!”(《资治通錳》卷六十二)

“動則言誤”是説吕布動不動就説“錯了”。“動則言誤”的“誤”如果不加引號，容易理解成動不動就説錯話，應當給“誤”加上引號比較妥當。

洪於大義，不得不死；念諸君無事，空輿此禍，可先城未敗，將妻子出。(《資治通鑑》卷五十三)

當時臧洪守東郡，“城中糧榖已盡”,外無救兵，所以他叫部下将士带著妻子棄城逃命。“無事”是没有必要、犯不上的意思，不是没有事兒做；“空輿此禍”是白白犠牲的意思，中間不能加逗號断開。標點者對“無事”一詞理解有錯誤。

徐羡之起自布衣……沈密寡言，不以憂喜見色；颇工弈棋、觀戲，常若未解，當世倍以此推之。(《资治通鎧》卷一百十九)

這裏説徐羨之“頗工弈棋、觀戲”,有幾處講不通：第一，“工弈棋”可以説，但工“觀戲”的意思不好理解。第二，既然説“頗工”,下文又説"常若未解”,前後有矛盾。第三，“當世倍以此推之”,是推崇他“頗工弈棋、觀戲”

呢?還是“常若未解”呢?標點的問题出在“觀戲”上，這裏“觀戲”就是看人下棋，不是今天的看戲劇表演。正確的標點是：“頗工弈棋，觀戲常若未解，當世倍以此推之。”“觀戲常若未解”不是他真的看不懂，而是看懂了不露聲色，這一句正跟前面的“沈密寡言，不以憂喜見色”相照應，

會蜀人费合告(徐)怦反，怦有與將帥書云：“事事往，人口具(口具：當面陳述)。”(《資治通鑑》卷一百六十四)

“事事往，人口具”很费解。原來“往人”是一個詞，就是“派往的人”,“往” 的後面不能断開。因為不懂“往人”的意思，誤加了一個逗號。

==Session 13《禮記》Liji Book of Rites V Jan 26 8:00-9:30==
三考慮是不是合乎語法

詞的意義一様，漢語的語法也在不斷地變化，一個句子能不能講通，要看是不是合乎當時的語法規則，不能用現代漢語的語法去衡量。

廢焚，子退朝，曰：“傷人乎不?”問馬。(《論語 · 鄉黨》)

“傷人乎不”是一個疑問句，是在疑問語氣詞“乎”的後面加一個“不”。這様的句法是後來纔有的，先秦的時候疑問句還没有這種格式。正確的標點是：

廢焚，子退朝，曰：“傷人乎?”不問馬

再看幾個例子：

工尹商陽輿陳棄疾追吴師，及之。陳棄疾謂工尹商陽曰：“王事也，子手弓。”而可手弓。“子射諸。”射之，斃一人，冁(chàng) 弓。 (《禮記 ·檀弓下》)

這是説工尹商陽和陳棄疾追趕吴國的軍隊，追上以後，陳棄疾讓工尹商陽射吴軍。但是“而可手弓”一句無法作語法分析，由此我們可以考慮，這一句的標點是不是出了問题。正確的標點是：

工尹商陽舆陳棄疾追吴師，及之。陳棄疾謂工尹商陽曰：“王事也，子手弓而可。”手弓。“子射諸。”射之，斃一人，辗弓。

“子手弓而可”的意思是陳棄疾對工尹商陽説：“你可以把弓拿在手裏。”

“手”用作動詞。下面“手弓”是説工尹商陽聽了他的話，就把弓拿在手裏。

(劉)毅與(虚)循戰於桑落洲，毅兵大敗，棄船以數百，人步走；餘衆皆属循所虜，所棄幅重山積。(《资治通鑑》卷一百一十五)

“棄船以數百”一句，古漢語没有這様的説法。可以説“棄船以百數”,不能説“棄船以數百”;而且“人步走”的説法也很彆扭。正確的標點是“棄船，以數百人步走”,就是扔掉船帶著數百人徒步逃跑。這様標點，下文的“餘衆”(剩下的人)也有了承接。

校尉丁斐，放牛馬以餌賊，賊亂，取牛馬，操乃得渡。(《資治通锰》卷六十六)

“賊亂，取牛馬”一句，好像是賊先亂，然後取牛馬。從上下文的意思看，是説賊争著取牛馬毫無秩序。去掉“取”前的逗號，説成“賊亂取牛馬”,讓 “亂”作“取牛馬”的狀語，就符合原文的意思了。

且夫天者，氣邪?體也。(《論衡 ·談天》)

這句話原意是説：“再説天是氣呢?還是實體呢?”這本是一個選擇問句，這様的問句常常用“也”同“邪”相呼應，所以“也”字的後面應該是問號。

問今是何世，乃不知有漢，無論魏昏。此人一一屬具言，所聞皆歉惋。(陶淵明《桃花源記》)

在古漢語中，“所聞”和“聞者”指代的對象不一様。“聞者”指代聞的施動者，“所聞”是一個“所”字結構，指代聞的對象。這句話裏“具言”的内容是 “此人”聞知的有關漢和魏晋的事情，可以説“所聞”。“皆歉惋”的施動者指的是村中人，不能用“所聞”,只能用“聞者”。正確的標點是：“此人一一為具言所聞，皆欺惋。”

四考慮是不是違背歷史文化常識

標點古書是一項综合性的工作，只掌握語言方面的知識還不够，如果對中國的歷史文化不了解，標點古書也會遇到困難。如：

《史記 · 天官書》云。牽牛馬犠牲。其北河鼓。河鼓大星。上將左右。左右將。(胡仔《苕溪漁隱叢話》後集卷七)

這段話説得是幾顆星的位置，照上面的標點實在無法讀懂。依據唐代張守節《史記正義》的説法，《史記》原本的意思是：牽牛星代表人間祭祀用的犧牲，它的北面是河鼓星。河鼓共有三星，其中的大星代表上将，左右兩星代表左右将。所以正確的標點應當是：

《史記 ·天官書》云：“牽牛馬犧牲，其北河鼓。河鼓：大星，上将；左右，左右將。"

再如：

泰山聳左属龍華山。聲右馬虎嵩。馬前案。淮南諸山。屬第二重案。(福格《聽雨叢談》卷五)

這段話説的是幾座山的位置關係：其中泰山、華山、嵩山都屬於中國歷史上説的五獄。泰山是東嶽，在北京之左(東面),所以説“聳左為龍”;華山是西嶽，在北京之右(西面),所以説聳右焉虎；嵩山是中嶽，在北京之前 (南面),所以稱為前案。淮南諸山還要再靠南，所以説是第二重案。正確的標點是：

泰山耸左属龍，華山聳右属虎，嵩属前案，淮南諸山馬第二重案。

再如：

癸丑，以光禄勋陳國、袁滂属司徒。(《資治通鑑》卷五十七)

這様標點，好像陳國、袁滂是兩個人，實際上袁滂是陳國人。陳國是封國名，不是人名，應去掉後面的頓號。

李晟行且收兵，亦自浦津濟軍於東魏橋。(《資治通鑑》卷二百二十九)

浦津和東魏橘是雨處地方，考察當時的地理，這兩處地方距離不近。句中 “濟”是渡水的意思，“軍”是駐扎的意思。李晟在浦津渡河輿在東魏橋駐軍是先後發生的兩件事，“濟”字後面應加逗號。

由上面的舉例可以看出，標點古書要做到正確無誤，確實不是一件容易的事情：不光要具備古代漢語方面的基礎知識(詞彙的、語法的、語音的),還要對中國的歷史文化有所了解。這方面的知識涉及得很廣，諸如天文、地理、科舉、職官、宗法、禮俗以及日常生活的各方面，需要在讀書中逐步積累。學習這兩方面的知識，没有捷徑可循，只有多讀古書，在讀書中勤於思考，進行必要的標點練習，日久天長，標點古書的能力自然就會有所提高。

==Session 14 Selected Readings Feb 2 8:00-9:30==
==Selected Readings==
==The Book of Rites – introduction 概要==
《禮記》
*The Book of Rites – vocabulary 常用詞
*The Book of Rites – grammar
*The Book of Rites - translation exercises
〈禮連〉"大同與小康" (2500 BCE)

the society in Great Unity was ruled by the public, where the people chose men of virtue and ability, and valued trust and harmony. People did not only love their own parents and children, but also secured the living of the elderly until their ends, let the adults be of use to the society, and helped the young grow. Those who were widowed, orphaned, childless, handicapped and diseased were all taken care of. Men took their responsibilities and women had their homes. People disliked seeing resources being wasted but did not seek to possess them; they wanted to exert their strength but did not do it for their own benefit. Therefore, selfish thoughts were dismissed, people refrained from stealing and robbery, and the outer doors remained open.

Source: Datong (great unity) concept in: Liji (Book of Rites), chapter "Lǐyùn" (禮運), paragraph 1, full text: http://ctext.org/liji/li-yun.

Compare with: Gilgamesh (2600 BCE)
He finished twelve miles, and it got bright. Before him lay a shark of the gods. When he saw him, he went towards him. Rubies he wears as fruit, hanging with vines to look beautifully. Lapislazuli are his branches, he bears fruits worth seeing. Gilgamesh stopped one in his walk and raised his eyes to that shark of the gods.

From: The Gilgamesh Epos: The oldest traditional myth in history. MarixVerlag, 2011, p. 74 (end of Table IX).

==Session 15 Feb 9 8:00-9:30 Final Paper (homework)==

=Syllabus=
Język chiński klasyczny - proza
Educational subject description sheet
==Basic information==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Field of study
Sinologia
Speciality
-
Department
Faculty of Modern Languages and Literatures
Study level
First-cycle programme
Study form
Full-time
Education proﬁle
General academic
</td>
<td>
Didactic cycle
2023/24
Subject code
09SNLS.130K.03181.23
Lecture languages
Chinese
Mandatory
Elective
Block
Major subjects
</td>
</tr>
<tr>
<td>
Subject coordinator
</td>
<td>
Hsiu-Ting Yu
</td>
</tr>
<tr>
<td>
Lecturer
</td>
<td>
Hsiu-Ting Yu
</td>
</tr>
</tbody>
</table>
===Period===
Semester 5
===Activities and hours===
• Conversatory classes: 30, Graded credit
===Number of===
===ECTS points===
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_002.png"
width="681" height="55"> 
2 
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_003.png"
width="681" height="55">
===Period===
Semester 6
===Activities and hours===
• Conversatory classes: 30, Exam
===Number of===
===ECTS points===
3 
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_004.png"
width="682" height="1">
1 / 5
==Goals==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Code
</td>
<td>
Goal
</td>
</tr>
<tr>
<td>
G1
</td>
<td>
To familiarize the student with basic
grammatical structures and lexis of classical Chinese.
</td>
</tr>
<tr>
<td>
G2
</td>
<td>
To familiarize the student with selected prose
works written in classical Chinese.
</td>
</tr>
<tr>
<td>
G3
</td>
<td>
To prepare the student to interpret and
analyze prose works in classical Chinese.
</td>
</tr>
<tr>
<td>
G4
</td>
<td>
To familiarize the student with the diﬀerences
between classical and modern Chinese
</td>
</tr>
</tbody>
</table>
==Entry requirements==
The students have the ability to communicate in Chinese at the B1
level.
==Subject's learning outcomes==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Code
</td>
<td>
Outcomes in terms of
</td>
<td>
Learning outcomes
</td>
<td>
Examination methods
</td>
</tr>
<tr>
<td>
Knowledge – Student:
</td>
</tr>
<tr>
<td>
W1
</td>
<td>
understand the grammatical diﬀerences between
classical and modern Chinese
</td>
<td>
SNL_K1_W02, SNL_K1_W05, SNL_K1_W07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
W2
</td>
<td>
know the cultural, philosophical and social
context of the discussed works
</td>
<td>
SNL_K1_W05
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
Skills – Student:
</td>
</tr>
<tr>
<td>
U1
</td>
<td>
know the basic vocabulary of classical Chinese
</td>
<td>
SNL_K1_U07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
U2
</td>
<td>
understand the meaning of prose texts written
in classical Chinese
</td>
<td>
SNL_K1_U07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
U3
</td>
<td>
read texts written in traditional
(non-simpliﬁed) Chinese characters
</td>
<td>
SNL_K1_U07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
U4
</td>
<td>
translate prose works written in classical
Chinese into modern Chinese and Polish
</td>
<td>
SNL_K1_U07, SNL_K1_U10
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
</tbody>
</table>
==Study content==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
No.
</td>
<td>
Course content
</td>
<td>
Subject's learning outcomes
</td>
<td>
Activities
</td>
</tr>
<tr>
<td>
1.
</td>
<td>
Introduction to Classical Chinese
</td>
<td>
W1, U1
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
2.
</td>
<td>
Prose works in classical Chinese -
introduction
</td>
<td>
W2, U1
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
3.
</td>
<td>
Prose review and translation exercises: 《tiě
chǔ chéng zhēn》
</td>
<td>
W2
</td>
<td>
Conversatory classes
</td>
</tr>
</tbody>
</table>
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_005.png"
width="682" height="1">
2 / 5
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
4.
</td>
<td>
Prose review and translation exercises:
《zìxiāng- máodùn》
</td>
<td>
U1, U2, U3
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
5.
</td>
<td>
Prose review and translation exercises:
《shǒuzhū- dàitù》
</td>
<td>
W1
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
6.
</td>
<td>
Prose review and translation exercises: 《duō
duō yì shàn》
</td>
<td>
U1, U2, U3, U4
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
7.
</td>
<td>
Prose review and translation exercises: 《jiào
xué xiāng zhǎng》
</td>
<td>
W2
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
8.
</td>
<td>
Prose review and translation exercises:
《zhīyīn》
</td>
<td>
U1, U2, U3, U4
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
9.
</td>
<td>
Prose review and translation exercises: 《zhuān
xīn zhì zhì》
</td>
<td>
U1, U2, U3, U4
</td>
<td>
Conversatory classes
</td>
</tr>
</tbody>
</table>
==Course advanced==
===Semester 5===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Teaching and learning methods and activities
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
Lecture with a multimedia presentation of
selected issues, Conversation lecture, Work with text,
Classes method, Translation exercises
</td>
</tr>
</tbody>
</table>
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Credit conditions
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
1. Students should attend all course meetings,
medical reasons of absence are honored. Students are NOT
allowed to attend ﬁnal test and will fail the course if
there are absences more than 3 times without doctor’s
note.
2. Students have to turn homework in on time.
The students will fail the course if they do not turn in
on time 3 times.
3. Students must fulﬁll the assignments, which
involve written translations of Chinese prose.
</td>
</tr>
</tbody>
</table>
===Semester 6===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Teaching and learning methods and activities
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
Lecture with a multimedia presentation of
selected issues, Conversation lecture, Work with text,
Classes method, Translation exercises
</td>
</tr>
</tbody>
</table>
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Credit conditions
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
1. Students should attend all course meetings,
medical reasons of absence are honored. Students are NOT
allowed to attend ﬁnal exam and will fail the course if
there are absences more than 3 times without doctor’s
note.
2. Students have to turn homework in on time.
The students will fail the course if they do not turn in
on time 3 times.
3. Students must pass the ﬁnal exam.
</td>
</tr>
</tbody>
</table>
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_006.png"
width="682" height="1">
3 / 5
==Literature==
===Obligatory===
1. LI LuXing 李禄兴(ed.) 2008 Jingyonggudaihanyu今用古代汉语 Beijing北京:
北京語言大學出版社 Beijingyuyandaxue publisher
===Optional===
1. Materials provided by the teacher
==Calculation of ECTS points==
===Semester 5===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activity form
</td>
<td>
Activity hours*
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
30
</td>
</tr>
<tr>
<td>
Preparation for classes
</td>
<td>
5
</td>
</tr>
<tr>
<td>
Reading the indicated literature
</td>
<td>
10
</td>
</tr>
<tr>
<td>
Other
</td>
<td>
5
</td>
</tr>
<tr>
<td>
Preparation for the assessment
</td>
<td>
10
</td>
</tr>
<tr>
<td> 
</td>
</tr>
<tr>
<td>
Student workload
</td>
<td>
Hours
60
</td>
</tr>
<tr>
<td>
Number of ECTS points
</td>
<td>
ECTS
2
</td>
</tr>
</tbody>
</table>
* hour means 45 minutes
===Semester 6===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activity form
</td>
<td>
Activity hours*
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
30
</td>
</tr>
<tr>
<td>
Preparation for classes
</td>
<td>
10
</td>
</tr>
<tr>
<td>
Reading the indicated literature
</td>
<td>
10
</td>
</tr>
<tr>
<td>
Preparation for the exam
</td>
<td>
30
</td>
</tr>
<tr>
<td>
Other
</td>
<td>
10
</td>
</tr>
<tr>
<td> 
</td>
</tr>
<tr>
<td>
Student workload
</td>
<td>
Hours
90
</td>
</tr>
<tr>
<td>
Number of ECTS points
</td>
<td>
ECTS
3
</td>
</tr>
</tbody>

=以后：Syllabus of Wenyan wen PROSE =

SYLLABUS – A COURSE DESCRIPTION

I. General information

#Course name: Classical Chinese – poetry

#Course code:

#Course type (compulsory or optional): optional

#Study programme name: Chinese studies

#Cycle of studies (1st or 2nd cycle of studies or full master’s programme): 1st cycle

#Educational profile (general academic profile or practical profile): general academic

#Year of studies (if relevant): Year 3

#Type of classes and number of contact hours (e.g. lectures: 15 hours; practical classes: 30 hours): 60 h K (30+30)

#Number of ECTS credits: 5 (2+3)

#Name, surname, academic degree/title of the course lecturer/other teaching staff:

#Language of classes: Chinese

#Online learning – yes (partly – online / fully – online) / no: no

II. Detailed information

1. Course aim (aims):

*Familiarizing the student with the basic grammatical structures and lexis of classical Chinese.
*Familiarizing the student with selected poems written in classical Chinese.
*Preparing the student to interpret and analyze poetic works in classical Chinese.
*Familiarizing the student with the differences between classical and modern Chinese

2. Pre-requisites in terms of knowledge, skills and social competences (if relevant):

• The student should have the ability to communicate in Chinese at the B1 level

3. Course learning outcomes (EU) in terms of knowledge, skills and social competences and their reference to study programme learning outcomes (EK):

Course learning outcome symbol (EU) On successful completion of this course, a student will be able to: Reference to study programme learning outcomes (EK)

JCKPOE_01 know the most important poets of the Tang and Song dynasties and characterize their poetry; K_W05, K_U02

JCKPOE_02 understand the meaning of poetic texts written in classical Chinese; K_U07

JCKPOE_03 read texts written in traditional (non-simplified) Chinese characters; K_U07

JCKPOE_04 understand the grammatical differences between classical and modern Chinese; K_W02, K_W05

K_W07, K_U04

JCKPOE_05 know the cultural and philosophical context of the discussed works;

K_W05

JCKPOE_06 translate poetry written in classical Chinese into modern Chinese and Polish. K_U07, K_U10

4. Learning content with reference to course learning outcomes (EU)

Course learning content: Course learning outcome symbol (EU)

Introduction to Classical Chinese. JCKPOE_04

Characteristics of Tang Dynasty Poetry. JCKPOE_01, JCKPOE_05

Characteristics of Song Dynasty Poetry. JCKPOE_01, JCKPOE_05

Poetry review and translation exercises: Wang Wei, “Song youren”. JCKPOE_02, JCKPOE_03

JCKPOE_06

Poetry review and translation exercises: Bai Juyi “Song youren”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Du Fu "Xianshi xiaosa". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Li Bai “Xianshi xiaosa”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Du Fu "Xiangchou qingchou". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Wang Shangyin "Xiangchou qingchou". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Liu Yuxi “Geyong”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Meng Jiao “Geyong”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Wang Changling “Chusai”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Lu Lun “Chusai”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Su Dongpo - ci poetic works. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Xin Qiji - ci poetic works. JCKPOE_02, JCKPOE_03 JCKPOE_06

5. Reading list:

‒ Huayu shici shangxi

‒ Materials provided by the teacher

III. Additional information

1. Teaching and learning methods and activities to enable students to achieve the intended course learning outcomes (please indicate the appropriate methods and activities with a tick and/or suggest different methods)

Teaching and learning methods and activities X

Lecture with a multimedia presentation X

Interactive lecture

Problem – based lecture

Discussions

Text-based work X

Case study work

Problem-based learning

Educational simulation/game

Task – solving learning (eg. calculation, artistic, practical tasks)

Experiential work X

Laboratory work

Scientific inquiry method

Workshop method

Project work

Demonstration and observation

Sound and/or video demonstration

Creative methods (eg. brainstorming, SWOT analysis, decision tree method, snowball technique, concept maps)

Group work

Other (please specify) – translation exercises X

…

2. Assessment methods to test if learning outcomes have been achieved (please indicate with a tick the appropriate methods for each LO and/or suggest different methods)

Assessment methods Course learning outcome symbol

JCKPOE_01 JCKPOE_02 JCKPOE_03 JCKPOE_04 JCKPOE_05 JCKPOE_06

Written exam X X X X X X

Oral exam

Open book exam

Written test

Oral test

Multiple choice test

Project

Essay

Report

Individual presentation

Practical exam (performance observation)

Portfolio

Other (please specify) - written translations of poetic works X X X X

…

3. Student workload and ECTS credits

Activity types Mean number of hours spent on each activity type

Contact hours with the teacher as specified in the study programme 60

Independent study* Preparation for classes 15

Reading for classes 15

Essay / report / presentation / demonstration preparation, etc.

Project preparation

Term paper preparation

Exam preparation 20

Other (please specify) - 40

…

Total hours 150

Total ECTS credits for the course 5

* please indicate the appropriate activity types and/or suggest different activities

4. Assessment criteria in accordance with AMU in Poznan’s grading system:
very good (bdb; 5.0): very good knowledge of poetry of the Tang and Song dynasties, very good knowledge of cultural and philosophical contexts, very good ability to understand and translate texts written in classical Chinese, very good knowledge of the differences between classical and modern Chinese no problems with reading texts written in traditional characters;

good plus (+db; 4.5): as above, with few shortcomings;

good (db; 4.0): a wider range of shortcomings possible, good ability to understand and translate texts written in classical Chinese, good knowledge of the differences between classical and modern Chinese, occasional problems in reading texts written in traditional characters;

satisfactory plus (+dst; 3.5): satisfactory knowledge of poetry of the Tang and Song dynasties, poor knowledge of cultural and philosophical contexts, satisfactory ability to understand and translate texts written in classical Chinese, satisfactory knowledge of the differences between classical and modern Chinese;

satisfactory (dst; 3.0): satisfactory knowledge of poetry of the Tang and Song dynasties, poor knowledge of cultural and philosophical contexts, poor ability to understand and translate texts written in classical Chinese, poor knowledge of the differences between classical and modern Chinese;

unsatisfactory (ndst; 2.0): unsatisfactory knowledge of Tang and Song dynasty poetry, unfamiliarity with cultural and philosophical contexts, unsatisfactory ability to understand and translate texts written in classical Chinese, lack of knowledge of the differences between classical and modern Chinese.

SYLLABUS – A COURSE DESCRIPTION

I. General information

13. Course name: Classical Chinese – prose

14. Course code:

15. Course type (compulsory or optional): optional

16. Study programme name: Chinese studies

17. Cycle of studies (1st or 2nd cycle of studies or full master’s programme): 1st cycle

18. Educational profile (general academic profile or practical profile): general academic

19. Year of studies (if relevant): Year 3

20. Type of classes and number of contact hours (e.g. lectures: 15 hours; practical classes: 30 hours): 60 h K (30+30)

21. Number of ECTS credits: 5 (2+3)

22. Name, surname, academic degree/title of the course lecturer/other teaching staff:

23. Language of classes: Chinese

24. Online learning – yes (partly – online / fully – online) / no: no

II. Detailed information

1. Course aim (aims):
*Familiarizing the student with basic grammatical structures and lexis of classical Chinese.
*Familiarizing the student with selected prose works written in classical Chinese.
*Preparing the student to interpret and analyze prose works in classical Chinese.
*Familiarizing the student with the differences between classical and modern Chinese

2. Pre-requisites in terms of knowledge, skills and social competences (if relevant):
*The student should have the ability to communicate in Chinese at the B1 level

3. Course learning outcomes (EU) in terms of knowledge, skills and social competences and their reference to study programme learning outcomes (EK):

Course learning outcome symbol (EU) On successful completion of this course, a student will be able to: Reference to study programme learning outcomes (EK)

JCKPRO_01 know the basic vocabulary of classical Chinese; K_U07¬

JCKPRO_02 understand the meaning of prose texts written in classical Chinese; K_U07

JCKPRO_03 read texts written in traditional (non-simplified) Chinese characters; K_U07

JCKPRO_04 understand the grammatical differences between classical and modern Chinese; K_W02, K_W05 K_W07, K_U04

JCKPRO_05 know the cultural, philosophical and social context of the discussed works; K_W05

JCKPRO_06 translate prose works written in classical Chinese into modern Chinese and Polish. K_U07, K_U10

4. Learning content with reference to course learning outcomes (EU)

Course learning content: Course learning outcome symbol (EU)

Introduction to Classical Chinese. JCKPRO_01, JCKPRO_04

Prose works in classical Chinese - introduction. JCKPRO_01, JCKPRO_05

The Analects - introduction. JCKPRO_05

The Analects - vocabulary. JCKPRO_01, JCKPRO_02 JCKPRO_03

The Analects - grammar. JCKPRO_44

The Analects - translation exercises. JCKPRO_01, JCKPRO_02
JCKPRO_03, JCKPRO_06

The Book of Rites - Introduction. JCKPRO_05

The book of Rites - vocabulary. JCKPRO_01, JCKPRO_02 JCKPRO_03, JCKPRO_06

The book of Rites - grammar. JCKPRO_04

The Book of Rites - translation exercises. JCKPRO_01, JCKPRO_02 JCKPRO_03, JCKPRO_06

5. Reading list:
*Gudai Hanyu
*Materials provided by the teacher

III. Additional information

1. Teaching and learning methods and activities to enable students to achieve the intended course learning outcomes (please indicate the appropriate methods and activities with a tick and/or suggest different methods)

Teaching and learning methods and activities X

Lecture with a multimedia presentation

Interactive lecture X

Problem – based lecture

Discussions

Text-based work X

Case study work

Problem-based learning

Educational simulation/game

Task – solving learning (eg. calculation, artistic, practical tasks)

Experiential work X

Laboratory work

Scientific inquiry method

Workshop method

Project work

Demonstration and observation

Sound and/or video demonstration

Creative methods (eg. brainstorming, SWOT analysis, decision tree method, snowball technique, concept maps)

Group work

Other (please specify) – translation exercises X

…

2. Assessment methods to test if learning outcomes have been achieved (please indicate with a tick the appropriate methods for each LO and/or suggest different methods)

Assessment methods Course learning outcome symbol

JCKPRO_01 JCK PRO _02 JCK PRO _03 JCK PRO _04 JCK PRO _05 JCK PRO _06

Written exam X X X X X X

Oral exam

Open book exam

Written test

Oral test

Multiple choice test

Project

Essay

Report

Individual presentation

Practical exam (performance observation)

Portfolio

Other (please specify) - written translations of prose works X X X X

…

3. Student workload and ECTS credits

Activity types Mean number of hours spent on each activity type

Contact hours with the teacher as specified in the study programme 60

Independent study* Preparation for classes 15

Reading for classes 15

Essay / report / presentation / demonstration preparation, etc.

Project preparation

Term paper preparation

Exam preparation 20

Other (please specify) - 40

…

Total hours 150

Total ECTS credits for the course 5

* please indicate the appropriate activity types and/or suggest different activities

4. Assessment criteria in accordance with AMU in Poznan’s grading system:

very good (bdb; 5.0): very good knowledge of classical Chinese vocabulary in the context of prose works, very good knowledge of cultural, philosophical and social contexts, very good ability to understand and translate texts written in classical Chinese, very good knowledge of the differences between classical and contemporary Chinese, no problems in reading texts written in traditional characters;

good plus (+db; 4.5): as above, with few shortcomings;

good (db; 4.0): a wider range of shortcomings possible, good ability to understand and translate texts written in classical Chinese, good knowledge of the differences between classical and modern Chinese, occasional problems in reading texts written in traditional characters;

satisfactory plus (+dst; 3.5): satisfactory knowledge of classical Chinese vocabulary in the context of prose works, poor knowledge of cultural, philosophical and social contexts, satisfactory ability to understand and translate texts written in classical Chinese, satisfactory knowledge of the differences between classical and modern Chinese language;

satisfactory (dst; 3.0): satisfactory knowledge of classical Chinese vocabulary in the context of prose works, poor knowledge of cultural, philosophical and social contexts, poor ability to understand and translate texts written in classical Chinese, poor knowledge of the differences between classical and modern Chinese ;

unsatisfactory (ndst; 2.0): unsatisfactory knowledge of classical Chinese vocabulary in the context of prose works, unfamiliarity with cultural, philosophical and social contexts, unsatisfactory ability to understand and translate texts written in classical Chinese, lack of knowledge of the differences between classical and modern Chinese.

=Examples from other courses=
'''Course schedule'''

Prose review and translation exercises:

Textbook with representative Chinese excerpt prose texts from different dynasties

*送別友人 Songbie youren, p. 1 Farewell, my friend
#Wang Wei, “Song youren”, p. 46
#Bai Juyi “Song youren”, p. 28
*閒適瀟灑 Xianshi xiaosa, p. 73 Leisurely and Casually
#Du Fu "Xianshi xiaosa", p. 82
#Li Bai “Xianshi xiaosa”, p. 119
*鄉愁情愁 Xiangchou qingchou, p. 141
#Du Fu "Xiangchou qingchou", p. 161
#Li Shangyin "Xiangchou qingchou", p. 184
*歌詠抒懷 Geyong shuhuai, p. 213
#Liu Yuxi “Geyong”, p. 218
#Meng Jiao “Geyong”, p. 270
*邊塞戰爭 Biansai zhanzheng, p. 275
#Wang Changling “Chusai”, p. 287
#Lu Lun “Chusai”, p. 316
*詩人小傳 Poets' biographies
#Su Dongpo - ci poetic works
#Xin Qiji - ci poetic works

Classical Prose Reading Course: General introduction to classical Chinese language, Prose writing in classical Chinese

Possible other texts
#The Book of Songs
#The Songs of Chu
#Poetry of the Tang Dynasty

Literature Reading Course:
#Song Poems (ci): Su Dongpo: “Trampled Green”
#Yuan Drama (Zaju): Guan Hanqing: “The Injustice to Dou E”
#Ming novels (Three Kingdoms, Journey to the West, Outlaws of the March, The Scholars)
#Qing novels (Cao Xueqin: Red Chamber Dreams)
#Late Qing dystopian literature (Liang Qichao: The Future of New China, Kang Youwei: Datong shu)
#Republican Literature (Lu Xun, Guo Moruo, Zhou Zuoren, Yu Dafu)
#Modern Literature (Underground poets, Wang Meng, Mo Yan)
#Contemporary Literature (Han Han, Zhang Wei, Xu Zechen, Han Shaogong)
#Web literature (excerpts live on http://qidian.com)
#Science Fiction (Liu Cixin: The Three Body Problem, The Wandering Earth)

=Other Syllabi=

下学年您的课目教学大纲链接，请查收：

硕士研究生一年级：

文言文诗词： Classical Chinese Prose and Poetry https://sylabus.amu.edu.pl/en/document/18aa241a-0d6b-4966-8d6e-5e5aa599d719.pdf

中国文化：https://sylabus.amu.edu.pl/en/document/8c588648-9c3d-48f9-87d8-7777bed4781f.pdf

中国文学述评：https://sylabus.amu.edu.pl/en/document/810faf2a-c2f4-4fa8-8e75-c14d7781b458.pdf

硕士研究生二年级：

写作：https://sylabus.amu.edu.pl/en/document/3c4886f7-b261-4886-b1f3-df1d7b5ab5ba.pdf

以后：

文言文：https://sylabus.amu.edu.pl/en/document/4727fbe0-4ef6-4aed-9212-2aa66c64e08f.pdf

20231201 homework

2023-12-08T15:40:47Z

Zhou Jiaqi: /* 高志尚 Gao Zhishang Marcin Paszek */

To go back to the course homepage, please click here: https://bou.de/u/wiki/Classical_Chinese_Poetry_and_Prose#.E3.80.8A.E8.AB.96.E8.AA.9E.E3.80.8B.E9.A0.90.E7.A7.91.E4.BD.9C.E6.A5.AD_The_Analects_II_-_preparatory_homework:_translation_exercises

===《論語》預科作業 The Analects II - preparatory homework: translation exercises===

子路、曾晳、冉有、公西華侍坐。

子曰：“以吾一日長乎爾，毋吾以也② 。居則曰：‘不吾知也③ ！’如或知爾，則何以哉④ ？”子路率爾而對曰⑤ ：“千乘之國，攝乎大國之間，加之以師旅，因之以饑饉⑥ ；由也爲之，比及三年，可使有勇，且知方也⑦ 。”夫子哂之⑧ 。“求，爾何如？”對曰：“方六七十，如五六十⑨ ，求也爲之，比及三年，可使足民⑩ ，如其禮樂，以俟君子⑪ 。”“赤，爾何如？”對曰：“非曰能之，願學焉⑫ 。宗廟之事，如會同⑬ ，端章甫⑭ ，願爲小相焉⑮ 。”“點，爾何如？”鼓瑟希，鏗爾，舍瑟而作⑯ 。對曰：“異乎三子者之撰⑰ 。”子曰：“何傷乎⑱ ？亦各言其志也！”曰：“莫春者，春服既成⑲ ，冠者五六人，童子六七人⑳ ，浴乎沂，風乎舞雩，詠而歸㉑。”夫子喟然嘆曰：“吾與點也㉒。”

Student list (please write both, the modern Chinese translation and the English translation beneath your name):
==周佳琪 Katarzyna Gutorow==
子路、曾晳、冉有和公西華侍坐了。
孔子说：我比你们大, 你们不做我不做的东西. 居則说: 我不知道做什么! 如果我熟悉你, 我做的是什么? 子路率尔而回答：”有千乘，赖大国之间，有兵团的国，但是遭受饥饿；三年内，我可能给人口勇气，教他们做什么。” 师父讽刺他说：”求，你有什么办法？“ 求回答了： “在五六十岁或者六七十岁，三年内，我可能教人口音乐和文明为了让他们更加温柔。“
“赤，你的办法是什么？“ 赤回答了：“我不说我可能做这么多，但是我想学习。我想帮助庙宇的事情，参加会议并成为一名小牧师。”點，你呢？” 點弹着音色优美的古筝回答了：”我与我的三位前任不同。“ 孔子说：“这有什么错？每个人都在表达自己的雄心壮志！點回答了：”春天，春装准备好了，我想和五六个男人、六七个孩子一起去沂河洗澡，唱歌跳舞，然后回家。” 孔子叹了口气说： "我最同意你的办法"。

Zi Lu, Zeng Xi, Ran You and Gongxi Hua were sitting together.
Confucius said: “ I’m older than you, I don’t have much to do anymore. You are saying: ‘nobody knows my value!’ So what would you do to make people know your value?”Zi Lu replied straightforwardly: “The country of thousand chariots, regulated by great countries, plus divisions, suffering from hunger; I would give people a courage and teach them how to take action in three years”
Master mockingly said: “Qiu, and you?” Qiu answered: “At age from sixty to seventy, or from fifty to sixty, I would be able to teach people manners and music, in order to make them more gentle in three years”. “Chi, how about you?” Chi answered: I’m not saying that I’m able to do this, but I would like to learn. I want to help with affairs of the temple, participate in meetings and become a minor minister.”Dian, and you?” Dian, playing a zither with a beautiful sound, answered: I’m different from my three predecessors. Confucius said: “What’s wrong with that? Everyone is expressing their ambition!” Dian answered: “In spring, when the spring clothes are ready, I would like to go with five or six men, and six or seven children, bath in Yi River, dance and sing, and then come back home.” Confucius said with a sigh: “I agree with you the most”.

==安伊人 Anastasiia Kozenko==

子路、曾晳、冉有、公西华侍坐。

孔子说：“我的一天比你们长，不必与我争长短。在我居住的地方，我只说：‘我不懂！’如果有人认为我懂得多，那又如何呢？”子路立即回答说：“千乘之国，夹在大国之间，再加上兵役，还有饥荒；如果由我来治理，三年之内可以培养出有勇气且通晓治理的人。”孔子讥笑他说：“求，你有何建议？”求回答说：“我现年六七十岁，可以比得上五六十岁的人，如果我治理，三年之内可以使人民富足，按照礼乐的方式，等待君子的来临。”孔子问赤：“你有何打算？”赤回答说：“虽然我不能说自己有能力，但愿意学习。主持宗庙之事，如能与人同会，整理礼乐，愿意担任小职务。”孔子问点：“你有何打算？”点弹琴声悠扬，停下琴声说：“我和其他三人的志向都不同。”孔子说：“这又有何妨？各人都说出了自己的志向！”曰：“莫春者，春服既成，冠者五六人，童子六七人，沐浴于沂，吹奏着舞雩之风，歌唱后回家。”孔子感叹道：“我与点志向相同。”

Zilu, Zeng Xi, Ranyou, and Gongxi Hua were sitting with Confucius. Confucius said, "My days are longer than yours; there's no need to argue about it. When I am in my dwelling, I simply say, 'I don't understand.' If someone thinks I understand a lot, what difference does it make?" Zilu immediately responded, "In a country of a thousand chariots, situated between large states, with military service, and facing famine; if I were in charge, within three years, I could cultivate courageous individuals who understand governance." Confucius sarcastically remarked, "Qiu, what is your suggestion?" Qiu replied, "I am now sixty or seventy years old, comparable to those who are fifty or sixty. If I were in charge, within three years, I could make the people prosperous, following the ways of ritual and music, awaiting the arrival of virtuous men." Confucius asked Chi, "What are your plans?" Chi replied, "Although I cannot claim to have abilities, I am willing to learn. Taking charge of ancestral temple affairs, participating in meetings with others, organizing ritual and music, I am willing to take on minor responsibilities." Confucius asked Dian, "What are your plans?" Dian played the zither with a melodious tune, then stopped and said, "My aspirations are different from the other three." Confucius said, "What harm is there in that? Each person has stated their own aspirations!" He continued, "In spring, when the spring garments are ready, five or six men wear ceremonial caps, and six or seven boys dress as children. After bathing in the Yi River, they play the music of the Dance at the Yuyu, sing songs, and then return home." Confucius sighed and said, "I share the same aspirations as Dian."

==柯欣怡 Ke Xinyi Weronika Krzysztofa Kata==
子路、曾晳、冉有、公西华坐在孔子的旁边。
孔子说：“我比你们老，但是你们不要感觉妨碍。你们平时说：《没有人理解我》，但是你们做什么为了别人理解你们？” 子路说：“给我一个有千辆战车的国家，位于强国之中，饱受侵略和自然灾害。我三年之内让他们勇敢，学他们怎么做。” 孔子笑：“冉有，你呢？” 冉有说：“给我七十里的土地，三年后人民就会富裕。当谈到遵守规则和音乐时——他们必须等待完美的男人。” 孔子又问：“公西华，你有什么想法？” 公西华说：“我不认为我已经会这样做，但是我要学习。祭祀祠堂、觐见时，穿着礼服，戴上礼帽，我可以当一个下级官员。” 孔子说：“曾皙呢？” 曾皙停止弹古筝。还可以听到古筝的声音的时候，他说：“我的选择跟他们是不同的。” 孔子回答：“是不好的吗？大家都可以说什么。” 曾皙说：“晚春的时候，有了春天衣服，我跟五六个戴上礼帽的男人或者六七年轻男人想去沂水沐浴。享受雨坛的微风，唱着歌回家。” 孔子说：“我和你同意。”

Zilu, Zengxi, Ranyou and Gongxihua are sitting next to Confucius.
Confucius said: ,,I’m older than you, but you don’t have to be embarassed. You usually say: no one understands me. But what have you done to be understood?” Zilu says: „Give me a country that has one thousand chariots, a country that is situated between powerful nations, a country that is met with conflicts and natural disasters. In three years i would make those people brave and I would teach them what to do.” Confucius smiled and said: „Ranyou, and you?” Ranyou said: „Give me a territory of seven hundred li, and after three years you will see the people there doing the right things. When it comes to society norms and music, the people there will have to wait for someone marvelous.” Confucius said: „Gongxihua, and you?” Gongxihua said: ,,I don’t think I can do that as for now, but I’d love to learn - during the ceremony at ancestral temple and during an audience, where I would wear ceremonial clothes and a hat, so I could be an official of a lower rank.” Confucius said: „Zengxi?” Zengxi stopped playing zither, and while the sound of zither could still be heard, he put the instrument away and said: „My choice is different.” Confucius replied: „What’s wrong with that? Anyone can say what they want to say.” Zengxi said: „During late spring, when the spring clothes are ready, I’d like to go to the river with five or six men already having hats, or with six or seven boys. We would enjoy the rain altar and we would sing while coming back home.” Confucius said: „I agree with you.”

==皮娜莉 Natalia Piasecka==

子路、曾晳、冉有、公西华与孙子坐在一起。老师说：“即使我比你大，你也不用为此感到尴尬。你通常说：《没有人欣赏我》，但是你做什么才能得到别人的赏识呢？” 子路回复：“让我统治一个拥有千辆战车的国家，这个国家位于强大的邻国之间，饱受入侵和自然灾害的困扰。三年之内，我可以让那些人变得勇敢，我会教他们如何行动。”老师笑：“冉有，你呢？” 冉有回答：“给我留七里的土地，三年后我就能使人民富裕。至于社会规范和音乐，人们必须等待君子来统治。”孔子又问：“公西华，你要做什么？” 公西华回答：“我不再自称知道怎么做了，但是我想学一下：在祖庙祭祀、觐见时，穿着礼服、戴上礼帽，可以是一个下级官员。”孔子说：“曾皙，你呢？” 曾皙奏出了古筝的最后一个音符。趁着声音还在，他放下乐器，站了起来。“我的选择与在我之前说的人不一样的。”孔子说：“那又如何？大家都可以说。” 曾皙说：“晚春的时候，春衣服已经准备，我想跟五六个一戴帽子的男人或者六七个年轻男人去沂水沐浴。享受雨坛的微风，然后回着家唱歌。”老师叹了口气，说道：“我想要和曾皙一样的东西！”

Zi Lu, Zeng Xi, Ran You and Gongxi Hua were sitting together with Confucius. The Teacher said: ,,Even if I’m older than you, you don’t have to be embarrassed about that. You usually say: no one appreciates me. So what would you do to be appreciated by someone ?” Zi Lu replied: „Let me rule a country that has one thousand chariots, that is located between powerful neighboring countries, plagued by invasions and natural disasters. Within three years, I can make those people brave and I would teach them how to act.” The Teacher smiled: „Ran You, how about you?” Ran You replied: „Give me a territory of fifty, sixty, or even seventy li, and after three years I will make the people prosperous. When it comes to society norms and music, the people would have to wait for the time of the morally perfect man to rule.” Confucius asked again: „Gongxi Hua, and what would you do?” Gongxi Hua replied: ,,I don’t claim to know how to do this, but I would like to learn: during audiences, wearing ceremonial robes and a cap, I could act as a lower-ranking official”. The Teacher said: „Zeng Xi, what about you?” Zeng Xi produced the last note from his zither. While it could still be heard, he put the instrument away and stood up. “My choice is different from those who spoke before me.” Confucius said: „And what about that? Everyone can say what they want.” Zeng Xi said: „In late spring, when the spring clothes are ready, I would like to go with five or six men who already have hats, or six or seven boys, to bathe in the Yi River. Enjoy the breeze from the Altar of Rain and go home singing.” The Teacher sighed and said: “I want the same thing as Zeng Xi!”

==高志尚 Gao Zhishang Marcin Paszek==
子路、曾晳、冉有與公西華坐在孔子的身邊。
孔子說：雖然我比你們大一點，我請你們別思索。你們經常告訴我，「我們不怎麼有名」。如果有人恨的領導知道你們，你們都想做什麼？
子路快地回答：你想起來一個有一千馬車的國家、讓它的位置在其他的很大的國家的身邊、讓它被入侵者入侵、以及給讓它災荒。如果這個國家讓我負責它，三年之內我一定會讓人民知道勇敢與義舉。
孔子微笑。然後他問冉有一樣的問題。
冉有回答：想起來一個國家，讓它的面積六十或七十平方里，或一個國家有五十或六十平方里，然後讓我負責它。三年之內我會讓人民繁榮的。禮和音樂的問題是更複雜的，所以我應該等著更好的一個人讓他們知道。
孔子問公西華：你的希望呢？
公西華回答：我認為無法比得上這兩個先生，但是我有志學習他們的知識。我要去祖廟、穿黑色的外袍與帽子、以及表示我的謝意如果王侯讓我幫助他們。
最後，孔子問曾晳「你願意什麼？」曾晳停止彈琵琶，放自己的樂器在身邊。
他回答：我的希望比這三個先生根本不一樣。
孔子說：這個態度並不是錯的，我也想讓你表達你的希望。
曾晳說：在這個最後春天的一個月，耕所有的田以後，我要召集五或六個樂意的年輕人，與六或七個小伙子，然後陪他們一起去在沂縣的湖中洗澡，享受雨壇中的春風，然後歌罷歸來我的家。
孔子鬆了一口氣，說「我給曾晳我的批准」

Zi Lu, Zeng Xi, Ran You, and Gong Xi Hua were sitting by the Master (Confucius).

He said to them, “Even though I am a day or so older than you, do not occupy your mind with that. Very often you keep saying, 'We aren’t known.' If some ruler were to know you, what would you like to do?"

Zi Lu replied hastily and in a lightly manner, "Imagine a state of ten thousand chariots; situated between other large states; let it be suffering from invaders; and on top of that give it a famine in corn and in all vegetables; if I were intrusted with governing it, in three years I would make the people courageous, and knowing of the rules of righteous behavior.”

The Master smiled at him. He then asked: ”Qiu (Ran You), and what do you wish for?”

Qiu replied, “Imagine a state of sixty or seventy square li, or one of fifty or sixty, and let me govern it, in three years, I could make the people prosperous. And when it comes to teaching them the principles of propriety and music, I must wait for the rise of a better man to do that."

Master then asked: ”What are your wishes, Chi (Gong Xi Hua)?”

Chi replied, “I do not believe I can compare myself with the two’s abilities, but I aspire to learn them. I shall serve at the ancestral temple, and express gratitude when asked to assist the princes and the sovereign, dressed in a dark robe and black linen cap”.

Master then asked: ”Dian (Zeng Xi), what are your wishes?” The student stopped playing on his lute, and put the instrument aside.

He then replied: “I have different wishes from those of of these three gentlemen.”

The Master said, "What could ever be wrong with that attitude? I wish for you to express your desires as well”.

He said "In this last month of spring, when all of the fields have been ploughed, I shall gather five or six willing young men, and six or seven boys. I shall take a bath in the county of Yi (Yishui, Zhejiang), enjoy the spring breeze among rain altars, and return home while singing.”

The Master let out a sigh of relief and said, "I give my sincerest approval to Dian."

==靜香 Jing Xiang Anastasiia Yarosevych Marketing==
子路、曾晳、冉有、公西华坐着。子说：“以我的一天比你的要长，但我不因此而自傲。在平时我会说：‘我不知道！’如果有人理解你，那你要怎么办呢？”子路立刻回答说：“在一个千乘之国，夹在大国之间，还得面对战争，然后还有饥荒。如果让我来治理，三年之内，我能让人们变得勇敢，并且了解正确的方向。”夫子嘲笑他。“求，你怎么样？”回答说：“我六七十岁的时候，差不多五六十岁左右，如果我来治理，三年之内，我能让人们生活富裕，也会按照礼乐的方式等待真正的君子。”“赤，你怎么样？”回答说：“并不是说我有多能力，我愿意去学习。在宗庙的事务中，如果有机会，我愿意做一名小小的官员，身着礼服，戴着帽子，参加祭祀祖先或会见诸侯的仪式。”“点，你怎么样？”弹着瑟，响着声音，然后放下瑟开始表演。回答说：“我和那三位不太一样。”子说：“有何伤害？每个人都在表达自己的志向！”说：“莫春者，春服已经准备好了，戴着帽子的有五六个成年人，六七个年轻人，沐浴在沂河中，舞蹈在雩台上，然后吟唱着回家。”夫子叹了口气说：“我同意曾晳的。”

Zilu, Zeng Xi, Ran You, and Gongxi Hua were sitting.
Confucius said: "If my life were to be extended by a day, I would not use it to worry about anything. When at home, I say, 'I don't understand.' If someone understands me, what have I to fear?" Zilu, eager to respond, said, "In a country of a thousand chariots, surrounded by a larger state, oppressed by an army, and suffering from hunger, if I were in charge, within three years, I could give the people courage and a sense of direction." Confucius smiled at him. "Qiu, what about you?" Qiu replied, "At the age of sixty or seventy, I would be satisfied with five or six chariots. If I were in charge, within three years, I could provide enough for the people and, in accordance with proper rites and music, wait for the coming of a true gentleman." "Chi, what about you?" Chi replied, "Not claiming to possess talent, I would be willing to learn. In the service of ancestral temples, if given the opportunity, I would be a minor official." "Dian, what about you?" Striking the se, and the sound resounding, putting it aside, and beginning to play. He replied, "I am different from the three you mentioned." Confucius said, "What harm is there in that? Each of you is expressing your aspirations." He said, "In spring, when my spring attire is ready, with five or six young men wearing caps and six or seven boys, we bathe in the Yi River, dance at the Rain Altar, and then sing as we return." Confucius sighed and said, "I am with Dian."

==范乐 Fan Yue Alicja Jacheć==

子路、曾晳、冉有、公西華坐在孔子旁边。

孙子说：因为我年纪大了，人们不再需要我了. 居則曰: 你不理解我。如果有人了解你, 你会怎么做？子路不假思索地回答: ”拥有千辆战车的中等诸侯国，在几个大国之间, 军队攻击它们，然后发生饥荒。如果他们让我统治这个国家，等三年，我就能让人们勇敢地保卫他们的国家和学习礼貌、正直的行为准则。“ 孙子笑： “冉有，你怎么样？“ 冉有说：“一个纵横六七十里或者五六十里的国家，如果让我去治理，等到三年，这能让人们致富。于礼乐教，己的能力是不够的，那就得等君子帮了。“ ”“公西華，你怎么样？” 公西華说： "我不敢自称能干，但我想在这个学习。我渴望成为一名小小的司仪，身着礼服，头戴礼帽，出席宗庙祭祀或诸侯朝见天子的会议。“ “曾皙，你怎么样？” “曾希弹竖琴的声音渐渐弱了下来，他放下竖琴，站起来回答道： “我和他们三人不同。“孔子说：“那有什么关系？他们只谈自己的野心“ 曾皙说：“暮春时候，春天的衣服已经穿了，我和五六个成年人，六七少年，在沂水沐浴后，在舞雩台上吹风，唱歌回家。“ 孔子吹了一口气说： “我和曾皙同意“

==范洁宁 Fan Jiening Vladyslava Bunii==
==江小敏 Jiang Xiaomin Anastasiya Ihnatovich==
子路、曾晰、冉有、公西华坐在老师旁边。
老师告诉他们：-即使我比你们大，你也不应该害怕向我表达你的想法。所以你们都抱怨："没有人知道我们！"好吧，如果有人发现并雇用了你们，你会怎么做？
子路立即回答：-让这是一个只有一千辆战争战车的状态。"它被大国四面挤压，他们的部队威胁要入侵，然后是作物歉收和饥荒。如果我言归正传，三年后我会向人们灌输勇气，教他们道德和正义。
老师笑了。 -嗯，冉有，你从哪里开始？
冉有答道："如果委托我管理一个六七十平方里的州，或者也许是一个五六十平方里的州，如果我接手管理，那么三年后我就能让人民富裕起来。至于教导正派和音乐，我会等待一个真正美德的高尚之人的出现。”
老师转向公西华，问："你呢？"
公西华回答道："我不会说我现在可以处理这样的事情。因此，我想了解更多。我愿意穿着礼仪服，在我们祖先的庙里献祭或接待其他统治者的时候做一个初级管家。 »
"点，你想做什么？"老师问。
当他演奏的琵琶声沉默时，曾晰站起来回答："但我想要的根本不是这三个。”
-很糟糕吗？ -老师说。 -毕竟，每个人都可以表达自己的愿望。
然后曾晰曰："春末，我愿以春衣打扮，请五六君子和六七少子游河，在雨坛风吹干后，回乡唱喜歌。"师傅叹了口气说："我最喜欢点的主意了。”

Zi Lu, Zeng Xi, Zhan Yu and Gongxi Hua were sitting next to the Teacher.
He told them: - Even though I am older than you, you should not be afraid to express your thoughts to me. So you all complain: “Nobody knows about us!” Well, if someone found out and hired you, what would you do?
Zilu answered immediately: - Let this be a state of only a thousand war chariots.” It is squeezed on all sides by large states, their troops threaten to invade, and then there is crop failure and famine. If I got down to business, in three years I would instill courage in people and teach them morality and justice.
The teacher smiled. - Well, Ran Qiu, where would you start?
Ran Qiu replied: “If I am entrusted with the management of a state of sixty or seventy square li, or perhaps a state of fifty or sixty square li, if I take over the management, then in three years I will be able to make the people rich. As for teaching decency and music, I will wait for the appearance of a noble man of true virtue.”
The Master turned to Gongxi Chi, asking "What about you?"
Gongxi Chi replied: «I won’t say that I could handle such a thing now. Therefore, I want to learn more. I would like, dressed in ceremonial dress, to be a junior steward during sacrifices in the temple of our ancestors or when receiving other rulers. »
"Dian, what do you want to do?" asked the Teacher.
When the sounds of the lute he was playing fell silent, Dian stood up and answered: “But what I want is not at all what these three.”
- Is that bad? - said the Teacher. - After all, everyone can express their desire.
Then Dian said: “At the end of spring, I would like to dress in spring clothes and invite five or six gentlemen and six or seven young boys to swim in the river, and, after drying in the wind at the altar of rain, return home singing happy songs." The master sighed and said, “I like Zeng Xi’s idea the most.”

==安然 An Ran Veranika Anisimava==
==張一菲 Zhang Yifei Agnieszka Żmidzińska==

子路，曾晰，冉有，公西华坐着。
孔子说：我年纪比你们大，但是这不是原因你们要害怕说话。别的人就不明白我！如果什么人明白你们，那时候你们要做什么？子路快地回答：一个有一千辆兵车的国，夹在其他大的国家的之间，也军队要来攻夺这个国家，然后来饥荒；如果我可以管理这个国家，三年以后，有很勇敢的人，也要根据礼义的行事活。孔子对他笑地少。冉求，你怎么样？冉求说：如果我可以管理一个六七十里或者五六十里的国家，三年以后，我就可以使人民富足起来。礼乐的话，如果我的能力不够，那我就要等君子。公西华，你怎么样？公西华说：我不能说我的能力好，但是我想要好好学习。在宗庙祭祀的时候或者公跟皇帝有会的时候，我想穿礼服，戴礼帽，想是个小司仪。曾皙，你怎么样？曾皙还在弹瑟，完了他起，回答说：我和他们三个不一样。孔子说：这有什么关系？他们只说他们的志向。曾皙说：暮春的时候，春天的衣服穿了，我跟五六个成年人和六七名年轻人，在河洗澡以后，在舞台上吹着风，唱着歌回家。孔子喟然，说：我跟曾皙同意。

Zhi Lu, Ceng Xi, Ran You and Gong Xihua were sitting.
Confucius said: I am older than you, but it's not a reason for you to be afraid of speaking. Other people really don't understand me! If somebody understand you, then what would you do ? Zi Lu answered very quickly: a country which have one thousand chariot, between larger countries, also there is an army which want to conquer this country, then comes famine; if I can rule this country, after three years there would be very brave people, they would also act according to etiquette and justice. Confucius smiled slightly at him. Ran Qiu, what about you ? Ran Qiu said: If I can manage a country of sixty, seventy, or fifty or sixty miles, in three years I can make the people rich. As for rituals and music, if my ability is not enough, then I have to wait for the junzi. Gong Xihua, what about you ? Gong Xihua said: I can't say my ability is good, but I want to study hard.When I offer sacrifices in the ancestral temple or when princes has a meeting with the emperor, I want to wear a formal attire and a hat, and I want to be a master of ceremonies. Ceng Xi, how about you ? Ceng Xi was still playing the Se, when he finished playing he got up and said: I am unlike the three of them . Confucius said: What does this have to do with it? They only talk about their ambitions. Ceng Xi said: In late spring, when I was wearing spring clothes, me, five or six adults and six or seven young people, after bathing in the river, the wind blows on the stage, we were returning home singing. Confucius sighed and said: I agree with Ceng Xi.

==彭小希 Peng Xiaoxi Zofia Pieróg==
==朱清月 Zhu Qingyue Julia Czuban ==
子路、曾晳、冉有、公西华侍坐。
孔子说：“以我的一天比起你们的一天，不知道算什么意思。我一直在这里说：‘我不知道！’如果有人了解你们，那又有什么意义呢？”子路毫不犹豫地回答说：“在千乘之国，被置于大国之间，再加上军队的压力，再加上饥荒；如果由我来管理，三年之内，可以让人变得勇敢，也能知道应对的方法。”孔子对此嗤之以鼻。“求（曾晳），你又有何打算？”曾晳答道：“我现在年纪大约六七十岁，若能在五六十岁时实现我的理想，如果我去做的话，三年之内可以让百姓满足，并按照礼乐行事，等待君子的到来。”“赤（冉有），你又有何打算？”冉有答道：“我并不是说我已经能胜任，我只是愿意学习。对于宗庙的事务，如同参加大会一样，端详肃穆，我愿意做一些小小的工作。”“点（公西华），你又有何打算？”他弹了一下琴，然后停下来，放下了琴，开始说：“我和其他三位不太一样。”孔子说：“这有什么关系呢？每个人都说出了自己的志向！”他说：“在春天完成了春天的服装，戴着帽子的有五六个人，还有六七个童子，沐浴于沂水，随着舞雩的风，吟咏之后回家。”孔子感叹道：“我和点（公西华）一样。”
Zi Lu, Zeng Xi, Ran You, and Gongxi Hua were sitting in attendance.

Confucius said, "My days are not longer than yours. I do not make much of it. When I am residing, I say, 'I do not know.' If I were to know, what would I do?" Zi Lu promptly replied, "In a country of a thousand chariots, situated between large states, harassed by military forces, and afflicted by famine; if given the responsibility, within three years, I could instill courage and knowledge of governance." Confucius chuckled at his response. "Qiu, what are your thoughts?" Qiu said, "At around sixty or seventy, aiming for accomplishments by fifty or sixty. Given three years, I could sufficiently meet the needs of the people, adhere to rites and music, and await the arrival of the nobleman." "Chi, what about you?" Chi replied, "I don't claim capability, but I am willing to learn. Concerning matters of the ancestral temple, just like an assistant in a ceremony, showing solemnity, I am willing to play a minor role." "Dian, what is your aspiration?" He plucked the zither gently, then abruptly stopped and put it aside. He said, "I am different from the other three." Confucius asked, "Why do you say so? Everyone speaks of their aspirations!" He continued, "As spring arrives, when spring attire is ready, there are five or six adorned individuals, and six or seven young boys, bathing in the Yi River, accompanied by the winds of the dance, singing before returning home." Confucius sighed and said, "I am with Dian."

==马诗慧 Martyna Maciejewska==

子路、曾晳、冉有、公西华侍坐。

孔子说：“就算我比你们长寿一天，我也不想显得比你们更出色。在家时，我常说：‘我不知道！’如果有人知道，我怎么能拒绝告诉他们呢？”子路迅速回答：“在一个有千辆车的国家，夹在大国之间，还要应对军队的问题，加上饥馑的困扰；如果由我负责，三年内，可以使其变得强大，有勇气，也懂得治理之道。”孔子对此笑了笑。“求，你有何打算？”回答：“年龄大约六七十岁，如同五六十岁的人，我会为此而努力，三年内，可以使人民过上富足的生活，实行礼乐之道，等待君子。”“赤，你有何志向？”回答：“并非说我已经能够，我愿意学习。关于祖庙的事务，如果能共同商议，端正政务，我乐意担任小小的职务。”“点，你的打算是什么？”弹琴声轻柔，清脆悦耳，放下琴而创作。回答：“与其他三位不同。”孔子说：“有何不妥？各自表达各自的志向！”他继续说：“至于春天，春装已经准备好，戴冠者有五六人，年轻人有六七人。在沂水沐浴，雩台跳舞，唱歌后回家。”孔子叹息着说：“我与点有着相同的心愿。”

Zilu, Zeng Xi, Ranyou, and Gongxi Hua were sitting in attendance.

Confucius said, "Even if my life were one day longer than yours, I wouldn't want to appear superior. When at home, I often say, 'I don't know!' If someone knows, how could I refuse to tell them?" Zilu quickly replied, "In a country with a thousand chariots, squeezed between major nations, and dealing with military issues, plus facing famine; if I were in charge, within three years, I could make it strong, courageous, and knowledgeable in governance." Confucius chuckled at his response. "Qiu, what about you?" he asked. Qiu said, "At around sixty or seventy years old, like someone in their fifties or sixties, if given the task, within three years, I could ensure the people have enough, practice rituals and music, and await the arrival of a noble person." "Zizhong, what do you want to do?" Confucius asked. Zizhong answered, "Not claiming to possess the ability, I am eager to learn. Concerning the affairs of ancestral temples, if I could participate in discussions, rectify administrative matters, I would gladly take a small role." "Dian, what are your plans?" Confucius asked. Dian played the zither lightly, made a resonant sound, set aside the zither, and composed a piece. He replied, "Different from the choices of the other three disciples." Confucius said, "What harm is there in that? Each one expresses their own aspirations!" He continued, "As for springtime, when the spring attire is prepared, there are five or six men with crowns, and six or seven young people. After bathing in the Yi River and dancing at the rain altar, they sing and return home." Confucius sighed and said, "I share the same sentiments as Dian."

==宋天源 Antoni Semmler==
==欧阳珍 Dorota Ożga==
子路、曾晳、冉有、公西华侍坐。
孔子说：“我的一天比你们长，不必与我争长短。在我居住的地方，我只说：‘我不懂！’如果有人认为我懂得多，那又如何呢？”子路立即回答说：“千乘之国，夹在大国之间，再加上兵役，还有饥荒；如果由我来治理，三年之内可以培养出有勇气且通晓治理的人。” 孔子又问：“公西华，你有什么想法？” 公西华说：“我不认为我已经会这样做，但是我要学习。祭祀祠堂、觐见时，穿着礼服，戴上礼帽，我可以当一个下级官员。” 孔子说：“曾皙呢？” 曾皙停止弹古筝。还可以听到古筝的声音的时候，他说：“我的选择跟他们是不同的。” 孔子回答：“是不好的吗？大家都可以说什么。” 曾皙说：“晚春的时候，有了春天衣服，我跟五六个戴上礼帽的男人或者六七年轻男人想去沂水沐浴。享受雨坛的微风，唱着歌回家。老师叹了口气，说道：“我想要和曾皙一样的东西！”

Zilu, Zengxi, Ranyou and Gongxihua are sitting next to Confucius. Confucius said: ,,I’m older than you, but you don’t have to be embarassed. You usually say: no one understands me. But what have you done to be understood?” Zilu says: „Give me a country that has one thousand chariots, a country that is situated between powerful nations, a country that is met with conflicts and natural disasters. In three years i would make those people brave and I would teach them what to do.” Confucius smiled and said: „Ranyou, and you?” Ranyou said: „Give me a territory of seven hundred li, and after three years you will see the people there doing the right things. When it comes to society norms and music, the people there will have to wait for someone marvelous.” ” Confucius asked again: „Gongxi Hua, and what would you do?” Gongxi Hua replied: ,,I don’t claim to know how to do this, but I would like to learn: during audiences, wearing ceremonial robes and a cap, I could act as a lower-ranking official”. The Teacher said: „Zeng Xi, what about you?” Zeng Xi produced the last note from his zither. While it could still be heard, he put the instrument away and stood up. “My choice is different from those who spoke before me.” Confucius said: „And what about that? Everyone can say what they want.” Zeng Xi said: „In late spring, when the spring clothes are ready, I would like to go with five or six men who already have hats, or six or seven boys, to bathe in the Yi River. We would enjoy the rain altar and we would sing while coming back home.” Confucius said: „I agree with you.”

==成敏娜 Marysia Wojciechowska==

子路、曾皙、冉有、公西华侍坐。

子曰：“以吾一日长乎尔，毋吾以也。居则曰：“不吾知也！’如或知尔，则何以哉？”子路率尔而对曰：“千乘之国，摄乎大国之间，加之以师旅，因之以饥馑；由也为之，比及三年，可使有勇，且知方也。”夫子哂之。“求！尔何如？”对曰：“方六七十，如五六十，求也为之，比及三年，可使足民。如其礼乐，以俟君子。”“赤！尔何如？”对曰：“非曰能之，愿学焉。宗庙之事，如会同，端章甫，愿为小相焉。”“点！尔何如？”鼓瑟希，铿尔，舍瑟而作。对曰：“异乎三子者之撰。”子曰：“何伤乎？亦各言其志也。”曰：“莫春者，春服既成。冠者五六人，童子六七人，浴乎沂，风乎舞雩，咏而归。”夫子喟然叹曰：“吾与点也！”

Zi Lu, Zeng Xi, Ran You, and Gong Xi Hua were sitting by the Master.

He said to them, "Though I am a day or so older than you, do not think of that. From day to day you are saying, 'We are not known.' If some ruler were to know you, what would you like to do?" Zi Lu hastily and lightly replied, "Suppose the case of a state of ten thousand chariots; let it be straitened between other large states; let it be suffering from invading armies; and to this let there be added a famine in corn and in all vegetables - if I were intrusted with the government of it, in three years' time I could make the people to be bold, and to recognize the rules of righteous conduct." The Master smiled at him. Turning to Ran You, he said, "Qiu, what are your wishes?" Qiu replied, "Suppose a state of sixty or seventy li square, or one of fifty or sixty, and let me have the government of it - in three years' time, I could make plenty to abound among the people. As to teaching them the principles of propriety, and music, I must wait for the rise of a superior man to do that." "What are your wishes, Chi," said the Master next to Gong Xi Hua. Chi replied, "I do not say that my ability extends to these things, but I should wish to learn them. At the services of the ancestral temple, and at the audiences of the princes with the sovereign, I should like, dressed in the dark square-made robe and the black linen cap, to act as a small assistant." Last of all, the Master asked Zeng Xi, "Dian, what are your wishes?" Dian, pausing as he was playing on his lute, while it was yet twanging, laid the instrument aside, and said, "My wishes are different from the cherished purposes of these three gentlemen." Said the Master, "What harm is there in that? Do you also, as well as they, speak out your wishes." Dian then said, "In this, the last month of spring, with the dress of the season all complete, along with five or six young men who have assumed the cap, and six or seven boys, I would wash in the Yi, enjoy the breeze among the rain altars, and return home singing." The Master heaved a sigh and said, "I give my approval to Dian."

== 欧阳 Aleksandra Ksel==

Classical Chinese Poetry and Prose

2023-12-08T08:18:53Z

Zhou Jiaqi: /* Student presentations */

FRI 8:00-9:30 sal. 424 Classical Chinese Poetry and Prose Jezyk chinski klasyczny SIN-m I 30+30, fall 2023, Adam Mickiewicz University, Poznan

Tools:

Fulltext & English translation: http://www.acmuller.net/con-dao/analects.html

Wenyanwen Zidian: https://wyw.hwxnet.com/

=Schedule=
===课程安排 Schedule===
*1 Oct 6, 2023 8:00-9:30 424
*2 Oct 13 8:00-9:30
*-
*3 Oct 27 8:00-9:30
*-
*?4 Nov 10
*?5 Nov 17
*?6 Nov 24
*7 Dec 1 8:00-9:30, 13:15-14:45
*8 Dec 8 8:00-9:30, 13:15-14:45
*9 Dec 15 8:00-9:30, 13:15-14:45
*10 Dec 16 8:00-9:30
*11 Jan 12 8:00-9:30
*12 Jan 19 8:00-9:30
*13 Jan 26 8:00-9:30
*14 Feb 2 8:00-9:30
*15 Feb 9 Final Paper (homework)
==Session 1==

本课程由吴漠汀线下授课。课堂语言为中文，但也会提供一些英语/法语/德语/日语/波兰语的解释。一部分的资料是简体字的，一部分繁体字。你们注意到繁体字的时候，请打招呼。看繁体字慢慢的也要看习惯。

This class is taught by Martin Woesler in presence. The class language is Chinese, however, some explanations in English/French/German/Japanese/Polish will be given. Some part of the teaching material is in simplified characters, another part in traditional character. If you find traditional characters, please tell the teacher. You should get used to reading traditional characters too.

1. 请阅读使用条款：通过注册本维基，您同意将您的数据（姓名、学号、学习方向、电子邮件、设备技术数据、IP地址等）和您在课堂上的贡献（作业、翻译、演讲、讲义、期末考试试卷等）储存起来，用于评分和学术用途（教学和研究用的匿名）。你明确同意你的贡献可以由老师以他的名义使用，例如用于出版，用于改进教材等。

1. Please read the terms of Use: By registering for this Wiki, you give your consent that your data (name, study no., study direction, email, technical data of your device, ip address etc.) and your contributions to class (homework, translations, presentations, handouts, final exam papers etc.) is stored for grading, and academic use (teaching and ANONYMIZED for research). You explicitely agree that your contributions can be used by the teacher under his name, e.g. for publication, for improvement of teaching material etc.

2. 我们需要一些志愿者。我们的助教是泊语丰(Martyna)她应该给老师发一份学生名册，并将所有作业和测验的成绩以及她从老师那里收到的成绩输入名册，由老师保管。我们还需要1名wiki管理员和5名调查助理，他们要知道如何使用http://wjx.top。如果我们有超过100名学生，我们需要2名教学助理。所有这些人的 "课堂表现 "成绩都会得到加分。注册后（见下面第3点），请在这里直接在角色后面写上你的名字（例如："教学助理--雷锋"）。要改变维基上的任何内容，请见下面第3点。

*教学助理 - Anastasiia [[Teaching assistant]]
*维基管理员 - Alicja [[Wiki admin]]

2. We need volunteers! Our teaching assistant 助教 is Anastasiia. She should send a student roll to the teacher and enter all grades from homework and quizzes and those she receives from the teacher into the roll to be kept with the teacher. We still need 1 [[wiki admin]] and this time we do not need survey assistants, who know how to use http://wjx.top. If we have more than 100 students, we need 2 teaching assistants. All of them will get extra points for their "performance in class" grade. After registration (see point 3 beneath), please write your names here directly behind the role (e.g. "teaching assistant - Lei Feng"). To change anything on the wiki, please see point 3 beneath.

3. 请在本维基上注册。从任何地方你都可以按照这个链接注册：https://bit.ly/WIKIREG。如果您已经在这里，请点击右上角的 "注册（register）"，然后点击 "申请一个（request one）"。然后请在两个名字（用户名和真名）中使用你的拼音真名（姓和名之间留有空白）进行注册，所以要有两次 "雷锋 "和 "雷锋"。请勾选您同意条款和条件的选项。然后输入密码 "wikicaptcha "并点击 "提交"。你会收到一封带有链接的确认邮件。你可以点击该链接，确认你的身份并创建一个密码。然后你需要等待1-2天，直到老师授予你权限。你将会收到另一封邮件，当它发挥作用的时候。有了这个维基的访问权，你就可以直接编辑一切，包括这个页面。如果你想学习如何在Wiki上进行编辑，请阅读这里： [[uvu:Community_Portal]] 。在编辑之后，你会被要求输入密码以保存修改，这次的密码是 "wikicaptcha"。

3. Please register on this Wiki. From any place you can register following this link: https://bit.ly/WIKIREG. If you are already here, click on "register" on the top right corner, and then on "request one". Then please register with your real name in Pinyin (with blank space between the family name and the given name) for the two names (username and real name), so two times "Lei Feng" and "Lei Feng". Please check the box that you agree to the Terms and Conditions. Then type in the password "wikicaptcha" and click on "submit". You will receive a confirmation email with a link. You can click on the link, confirm your identity and create a password. Then you need to wait 1-2 days until the teacher grants you access. You will receive another email when it will work. With the access to this wiki, you can directly edit everything, including this page. If you want to learn how to edit on Wiki, please read here: [[uvu:Community_Portal]] After editing, you will be asked for a password to save changes, this time the password is "wikicaptcha".

4. 请在本班的微信群里注册。该微信群将由助教创建。请务必在群里显示你的名字和以下内容： "雷锋20级笔译"。

4. Please register on the WeChat Group of this class. The WeChat Group will be created by the Teaching Assistant. Please make sure to display your name in the group with the following details: "Lei Feng 雷锋 20级笔译".

5. 为了便于交流，请将老师good_old_cathay添加到你的微信联系人中。

5. For communication please add the teacher good_old_cathay to your WeChat contacts.

6. 请为第二节课准备第一篇课文（课本第12-15页）。

6. Please prepare the first text for the Session 2 (text book pages 12-15).

7. 请在第二节课前做小测验。

7. Please take the quiz before Session 2.

8. 请选一个这个学期要用ppt介绍的一个题目，写在下面学生名单的名字后面。

8. Please choose a topic to present with ppt and write the topic behind your name in the student roll beneath.

Here a summary of the most important points in Chinese:
@所有人
请各位同学将群聊备注改为姓名拼音姓名班级的格式，如 Li Xin 李欣 21级英语笔译。请各位同学浏览此网站了解本学期的课程要求：https://bou.de/u/wiki/Classical_Chinese_Poetry_and_Prose （短一点的是http://bit.ly/...，然后按我们课的链接）. 我们的课程还需要六位同学分别做网站管理员（1位）和這一次不需要调查助手（5位），期末可以得到一定加分，请有意向的同学在今天晚上六点前私聊我。请大家尽快完成以下课程前准备：

*https://bit.ly/WIKIREG 请在此维基网站上注册，用户名和真实姓名都请填写自己姓名的拼音，像"Li Xin"和"Li Xin"，密码填wikicaptcha，收到邮件确认身份后等待老师通过

注：在中国大陆内有的链接可能要用vpn才能进

#Organizational things incl. course goals, competences to achieve and workload

'''Student Role''' Self introduction
#周佳琪 Katarzyna Gutorow 对亚洲感兴趣
#安伊人 Anastasiia Kozenko 想在中国工作，笔译
#柯欣怡 Ke Xinyi Weronika Krzysztofa Kata 喜歡中文、筆譯
#皮娜莉 Natalia Piasecka 喜歡中國文化、閲讀中文的小説，筆譯
#高志尚 Gao Zhishang Marcin Paszek 對台灣文化感興趣（英語、俄語、德語、日語、波斯語）
#靜香 Jing Xiang Anastasiia Yarosevych Marketing 市場營銷
#范乐 Fan Yue Alicja Jacheć 要掙錢，翻译 WikiAdmin
#范洁宁 Fan Jiening Vladyslava Bunii 想去台灣或者大陸留學，希望儅口譯的翻譯
#江小敏 Jiang Xiaomin Anastasiya Ihnatovich 外語、喜歡中國文化，想去中國留學 TA
#安然 An Ran Veranika Anisimava 想去大陸還是台灣留學，想學習業務（Business）
#張一菲 Zhang Yifei Agnieszka Żmidzińska 從小對中國感興趣（中國武俠電視劇）The Legend of Nezha，以後有可能要儅老師
#彭小希 Peng Xiaoxi Zofia Pieróg 中國社會感興趣，英文學術論文，社會科學
#朱清月 Zhu Qingyue Julia Czuban 喜歡學外語，聽説漢語很難，要挑戰，以後要當翻譯，對中國社會感興趣
#马诗慧 Martyna Maciejewska
#宋天源 Antoni Semmler
#欧阳珍 Dorota Ożga
#成敏娜 Marysia Wojciechowska
#欧阳 Aleksandra Ksel

==Schedule with topics (please write your name behind one topic to do a presentation on it)==
Each time introduction, vocabulary, grammar, translation exercises

1 Oct 6, 2023 8:00-9:30 424 Organizational things

2 Oct 13 8:00-9:30 Self-introduction

3 Oct 27 8:00-9:30 The Analects I Antoni Semmler 宋天源

4 Dec 1 8:00-9:30 The Analects II 高志尚 Gao Zhishang Marcin Paszek

5 Dec 1 13:15-14:45 The Analects III 成敏娜 Marysia Wojciechowska

6 Dec 8 8:00-9:30 The Analects IV 靜香 Jing Xiang Anastasiia Yarosevych, 安伊人 Anastasiia Kozenko,

7 Dec 8 13:15-14:45 The Analects V 朱清月 Zhu Qingyue Julia Czuban

8 Dec 15 8:00-9:30 The Analects VI 皮娜莉 Natalia Piasecka, 柯欣怡 Ke Xinyi Weronika Krzysztofa Kata

9 Dec 15 13:15-14:45 Book of Rites I 马诗慧 Martyna Maciejewska

10 Dec 16 8:00-9:30 Book of Rites II

11 Jan 12 8:00-9:30 Book of Rites III 江小敏 Jiang Xiaomin Anastasiya Ihnatovich, 范洁宁 Fan Jiening Vladyslava Bunii

12 Jan 19 8:00-9:30 Book of Rites IV 張一菲 Zhang Yifei Agnieszka Żmidzińska

13 Jan 26 8:00-9:30 Book of Rites V 安然 An Ran Veranika Anisimava

14 Feb 2 8:00-9:30 Selected Readings 欧阳 Aleksandra Ksel

15 Feb 9 Final Paper (homework)

==Session 2 Organizational Things I Oct 13 8:00-9:30==
==Session 3 仲尼《論語》The Analects I Oct 27 8:00-9:30==

===Important Introductions you may want to read===
*[[Classical Chinese 2023]] 文言文，包括基本的概要 with a general introduction into classical Chinese
*Examples of classical Chinese poetry with modern Chinese translation [[Critical Overview of Chinese Literature 2023]] 例子：蘇東坡之賦

For prose texts, we will deal with short excerpts from the Analects and the Book of Rites.

Please prepare for next session in two weeks:

1. Read the following introduction and the first sentences until the mark "UNTIL HERE".

2. Please write a modern Chinese translation of the sentences.
===概要 introduction===

The Analects have not been written by Kungfutse, but similarly to Platon's works were written down by his disciples and followers. Kungfutse mostly became known through the rewriting of probably Mengzi, who called himself "The 2nd greatest philosopher after Kungfutse". Mengzi was not successful in his career, but had to travel a lot to offer his service to different rulers. Therefore, he seem to have invented the travels of Kongfutse. Since the Lunyu was forbidden in Qin Dynasty, the version we have today is based on n Zheng Xuan (127-200) merging three texts. Also, the Lunyu does not consist out of only Confucian thoughts, but are a collection from several sources including those refering to their masters with "子曰". Kungfutse himself was called "仲尼" in his time. Also, main ideas we call "Confucianist" today, like the unity of Zhou, the importance of rites and the filial piety are far older than Confucius. Therefore, we have a pre-Confucian Confucianism. Confucianism is called "儒學" and Neo-Confucianism "新學". One of the main ideas of Confucius is the Golden Rule. Hegel later referred to this as the start of the "Walk of the World Spirit" over the 100 Schools, Buddha, Zaratustra, Ancient Greek Philosophy, Roman Philosophy to German Philosophy.

郭锡良 Guo Xiliang: 古代汉语(下)(修订本): 【《論語》介紹】《論語》是記載孔子言行的書。孔子（公元前551—前479年），名丘，字仲尼，春秋時魯國曲阜（今山東曲阜市）人。他是我國古代一個影響深遠的思想家、教育家，是儒家學派的創始人。他出身於没落的貴族世家，曾短期在魯國做官，又周遊許多諸侯國，想推行自己的政治主張，未被採納，後來致力於教育工作和整理古典文獻，相傳他的弟子有三千多人。孔子思想的主要内容是提倡禮樂和仁義。禮樂是孔子提出的維護社會秩序的規範，仁義是他提倡的立身處世的道德標準。“仁”是這一思想體系的核心。所謂“仁”就是愛人，就是推己及人的同情心。這種道德觀念的提出，表現了對人的重視和對人際關係的新認識。這有緩和矛盾、維護統一的一面，也有同情庶民的一面。它表現在政治上就是“爲政以德”。孔子創立的儒家學説，影響極爲深遠。他公開講學授徒的活動，對我國古代文化教育的發展，有一定促進作用。他通過自己豐富的教學實踐，總結了不少有益的經驗。他在整理和保存我國古代的文獻方面，也作出了巨大的貢獻。

《論語》是研究孔子學説的基本資料，全書的主要内容是孔子在談話中對禮樂、仁義以及其他一些意識形態的説明和解釋。在封建社會的整個歷史時期，《論語》是每個讀書人必讀的經典，影響之大是無與倫比的。

《論語》的最後成書，約在戰國初年，它是由孔子的弟子和再傳弟子編定的。漢代曾流傳魯論、齊論、古論三種不同的本子，我們今天所見到的《論語》二十篇是漢朝人在上述三種本子的基礎上整理而成的。《論語》的注本爲數非常多，影響大的有何晏的《論語集解》，朱熹的《論語集注》，劉寶楠的《論語正義》。今人楊伯峻有《論語譯注》。

===Introduction from Beida Gudai Hanyu===
論語

《論語》是由孔子弟子及再傳弟子輯録而成的一部書。孔子(前 551—前479),名丘，字仲尼，鲁國陬邑(今山東省曲阜市東南)人。孔子中年開始聚徒講學，後又在魯國做過官。五十多葳周遊列國，希望實現自己的政治主張，但未得到諸侯的任用。晚年專心致力於教育，整理古代文獻。孔子是思想家、教育家，儒家學派的創始人。其學説的核心是“仁” (仁爱),他的倫理思想、教育理念有許多可貴的因素值得肯定。他又是中國古代私人講學的第一人，在整理古代文獻、傳播古代文化方面做出了重大貢献，被尊奉為中國古代的聖人。

《論語》一書記録了孔子及其弟子的言行，内容涉及政治觀點、倫理觀念、道德修養、教育學習等方面，蘊含了豐富的人生經驗和深刻的哲理思考。《論語》是一種語録體，言簡意駭，暁暢易懂，含蓄有致，書中的很多話已成為格言和成語，對後代的文學語言有很大影響。

《論語》成書約在戰國初年。漢代《論語》有《齊論》《鲁論》《古論》三種本子，今本《論語》由漠代人整理而成，共二十篇，每篇分若干章。《論語》的注本很多，通行的有三國魏何晏《論語集解》、南宋朱熹《論語集注》、清代劉寶楠《論語正義》、近人程樹德《論語集釋》、今人楊伯峻《論語譯注》等。

選文據影印本《十三經注疏》,中華書局一九八○年版。文章題目為後加。

===The Analects – vocabulary 常用詞===

===The Analects – grammar 古漢語常識===

Punctuation

===《論語》預科作業 The Analects - preparatory homework: translation exercises===
爲了準備第三次上課，麻煩每個同學翻譯下面兩句，翻譯成中文和英文。

Homework as a preparation for the 3rd session. Please translate the following two sentences into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231027_homework]].

==Student presentations==

The Analects I

Antoni Semmler 宋天源 [[Media:Friends_Golden_Rule.pptx]]

==Session 4 仲尼《論語》The Analects II Dec 1 8:00-9:30==
Teaching Assistent: Katarzyna

Student presenter today: 高志尚 Gao Zhishang Marcin Paszek

Powerpoint for download:

===Homework to prepare for today===
1. Please read all the texts under Analects II before class.

2. Please write a modern Chinese translation of the Text 1 here on this subwebpage for homework: [[20231201_homework]].

===概要 introduction===

===郭锡良 Guo Xiliang: 古代汉语(下)(修订本): 子路曾晳冉有公西華侍坐①===
【説明】這篇對話生動地記敍了孔門四弟子的不同性格、志趣，也表現了孔子的教育目的和教學方法。子路、冉有、公西華都想在政治上表現自己的才能。曾晳的回答似乎與政治無關，有點“淡泊自得”的味道，其實不然，他所描繪的正是“大同社會”的一個縮影，所以深受孔子的贊揚。本篇選自《論語·先進》。

====Text 1====
子路、曾晳、冉有、公西華侍坐。

子曰：“以吾一日長乎爾，毋吾以也② 。居則曰：‘不吾知也③ ！’如或知爾，則何以哉④ ？”子路率爾而對曰⑤ ：“千乘之國，攝乎大國之間，加之以師旅，因之以饑饉⑥ ；由也爲之，比及三年，可使有勇，且知方也⑦ 。”夫子哂之⑧ 。“求，爾何如？”對曰：“方六七十，如五六十⑨ ，求也爲之，比及三年，可使足民⑩ ，如其禮樂，以俟君子⑪ 。”“赤，爾何如？”對曰：“非曰能之，願學焉⑫ 。宗廟之事，如會同⑬ ，端章甫⑭ ，願爲小相焉⑮ 。”“點，爾何如？”鼓瑟希，鏗爾，舍瑟而作⑯ 。對曰：“異乎三子者之撰⑰ 。”子曰：“何傷乎⑱ ？亦各言其志也！”曰：“莫春者，春服既成⑲ ，冠者五六人，童子六七人⑳ ，浴乎沂，風乎舞雩，詠而歸㉑。”夫子喟然嘆曰：“吾與點也㉒。”

====Text 1 注釋====
①　子路：姓仲名由，字子路，一字季路。　曾晳：名點，曾參的父親。　冉有：名求，字子有。　公西華：名赤，字子華。公西是複姓。　侍坐：陪着〔孔子〕坐着。　侍：本指侍立於尊者之旁。

②　因爲我比你們年紀大些，〔人家〕不用我了。　一日：一兩天的意思。作“長”的狀語。　長乎爾：比你們年長。　乎：介詞，表比較。　爾：第二人稱代詞，這裏表複數。　毋吾以：不用我。　吾：作“以”的賓語，在否定句中代詞賓語前置。　以：動詞，用。

③　居：平居，卽平常。這句的主語是“你們”。　不吾知：不知吾。

④　或：無定代詞，有人。　何以：怎麽辦。

⑤　率爾：不假思索的樣子。

⑥　千乘之國：有一千輛兵車的國家。　乘：一車四馬。　攝：夾。　加：加在上面。　之：代詞，指千乘之國。　師旅：古代軍隊編制的單位。五百人爲一旅，二千五百人爲一師。這裏指大國來侵犯的軍隊。　因：繼，連續。　饑饉：指饑荒。《爾雅·釋天》：“穀不熟爲饑，菜不熟爲饉。”

⑦　比（舊讀bì）及：等到。　方：方向，卽義方，儒家所謂的“義方”，就是“親其上，死其長”之類。

⑧　哂（shěn）：亦作“吲”，微笑。這裏略帶譏笑的意思。

⑨　方：見方，卽每邊的長度。　如：或者。這句是指縱横六七十里或五六十里。周制六尺爲步，三百步爲里。周尺約合今20厘米至23厘米，一里約合今0.7里，這裏是約數，并非實指。

⑩　足民：使民豐足。

⑪　如其：至於那個。　如：若，至於。有表轉折的作用。　其：代詞，那個。　俟：等待。

⑫　焉：這裏作指示代詞兼語氣詞。所指代的内容卽下文所説的“小相”這種工作。

⑬　宗廟：祖廟，諸侯國有宗廟。這裏指祭祀祖先。　會同：古代諸侯朝見天子，如不是按規定的時間去朝見叫做“會”，與衆諸侯一起去朝見叫做“同”，後來兩君相見也叫做“會”。

⑭　端章甫：都是名詞用作動詞。　端：玄端，一種禮服。　章甫：當時貴族通常戴的一種黑色禮帽。“甫”一作“父”。

⑮　小相：贊禮的人。卿大夫擔任贊禮工作叫“大相”，士擔任贊禮工作叫“小相”。

⑯　瑟：絃樂器。瑟身是長方形木質音箱，一般有二十五絃。　希：希疏。這裏指鼓瑟的聲音近於尾聲。　鏗爾：象聲詞，舍瑟的聲音。　作：立起來。

⑰　撰：才具，才幹。

⑱　何傷乎：有什麽關係呢？

⑲　莫春：指三月。也有人懷疑這裏的“莫春”並非夏曆三月，因爲三月的魯國，天氣還頗爲寒冷，不宜於浴，也不宜於“風乎舞雩”。　莫：暮的本字。　春服：指夾衣。

⑳　冠（guàn）者：古代貴族男性青年，有二十歲行冠禮的制度。所謂“冠者”，卽指二十歲以上的成年人。　童子：尚未成年的孩子，十九歲以下的小青年。

㉑　沂（yí）：水名。源出山東鄒縣東北，西流經曲阜與洙水合，入泗水。　風：這裏用作動詞。乘涼。　舞雩（yú）：地名，在曲阜市東南。　雩：本是求雨的祭名，雩祭時，還有舞蹈，故稱舞雩。雩祭的地方築有土壇，周圍種有樹，所以能乘風涼。　詠：歌詠。

㉒　喟（kuì）然：嘆息的樣子。　與：動詞，贊同。

====Text 2====
三子者出，曾晳後① 。曾晳曰：“夫三子者之言何如② ？”子曰：“亦各言其志也已矣。”曰：“夫子何哂由也？”曰：“爲國以禮，其言不讓③ ，是故哂之。”“唯求則非邦也與④ ？”“安見方六七十如五六十而非邦也者？”“唯赤則非邦也與？”“宗廟會同，非諸侯而何⑤ ？赤也爲之小，孰能爲之大⑥ ？”

====Text 2 注釋====
①　後：動詞，後出。

②　夫：指示代詞，那。

③　讓：禮讓，謙遜。

④　曾晳還没有明白孔子哂笑子路的原因。他以爲孔子笑子路不能“爲國”，而不懂孔子笑子路是由於子路説話態度不謙虚，如“率爾而對”，又誇説自己能使民“知方”等。所以，曾晳一連兩次發問“唯求……”、“唯赤……”。在曾晳看來，求與赤也表示了要“爲邦”，爲何孔子不笑話他倆呢？難道他倆所講的就不是國家嗎？

⑤　宗廟會同：意思是有宗廟之事，有會同之事。　非諸侯而何：不是諸侯國是什麽？　諸侯：這裏指國家。卽曾晳所謂的“邦”。

⑥　赤只能給諸侯擔任小相，誰能給諸侯擔任大相呢？　爲之小，爲之大：都是雙賓語。　之：指諸侯國。　小、大：指小相、大相。

====Text 3====
季氏將伐顓臾①

《論　語》

【説明】顓臾是魯國的國中之國，季氏要吞併它，這是符合當時歷史發展趨勢的。孔子從維護周朝的禮制出發，極力反對，並提出了他的一些治國安邦的主張。“不患寡而患不均，不患貧而患不安”。這在現實社會中雖然只是空談，但是却不無啓發。

季氏將伐顓臾。冉有、季路見於孔子曰②
：“季氏將有事於顓臾③
。”孔子曰：“求！無乃爾是過與④
？夫顓臾，昔者先王以爲東蒙主，且在邦域之中矣⑤
，是社稷之臣也，何以伐爲⑥
？”冉有曰：“夫子欲之⑦
，吾二臣者皆不欲也。”孔子曰：“求！周任有言曰⑧
：‘陳力就列⑨
，不能者止。’危而不持，顛而不扶，則將焉用彼相矣⑩
？且爾言過矣，虎兕出於柙，
玉毀於櫝中⑪
，是誰之過與？”
====Text 3 注釋====

①　季氏：“季”本是魯公子友的字，他的後代就以“季”爲氏。這裏的季氏指季康子，名肥。在魯哀公三年當權，二十七年卒。　顓臾（zhuānyú）：據説是太皡氏的後裔，姓風，是魯的附庸國，在今山東費縣附近。

②　冉有、季路：孔子的學生，當時都任季氏的家臣。　見：謁見。

③　有事：指軍事行動。古代把祭祀和戰争稱爲“國之大事”。

④　無乃……與：古漢語中的固定格式，表示一種推測語氣，可譯爲“恐怕……吧”。　爾是過：爾作“過”的賓語，前置。　是：指示代詞，在這裏複指賓語“爾”。　過：責備。用作動詞。全句意思是，恐怕應該責備你吧。

⑤　先王：先代的國君。　東蒙：山名。卽蒙山。在今山東蒙陰縣南。　主：主管祭祀的人。　邦域之中：指在魯國國境之内。

⑥　社稷之臣：國家的臣屬。　何以……爲：古漢語中的固定格式，表示反問語氣，可譯爲“爲什麽要……呢”。

⑦　夫子：指季康子。春秋時，對長者、老師以及大夫等都可以尊稱爲夫子。

⑧　周任：古代的一位史官。

⑨　陳力就列：〔能〕施展出才能，〔就去〕擔任職務。　陳：陳列，這裏是施展的意思。　就：動詞。走向。這裏是擔任的意思。　列：位，職務。

⑩　這三句是比喻的説法。大意是，〔瞎子〕遇到了危險卻不去攙扶，將要跌倒卻不去扶住，那何必要用那個攙扶的人呢！　相：攙扶盲人走路的人。

⑪　過：錯誤。　兕（sì）：獨角犀牛。　柙（xiá）：關猛獸的木籠子。　

：指甲，用來占卜吉凶。　玉：寶玉，用於祭祀。　櫝（dú）：匣子。

===The Analects II – vocabulary 常用詞===

===The Analects II – grammar 古漢語常識===

===Student presentations===

《論語》預科作業 The Analects II: 高志尚 Gao Zhishang Marcin Paszek

===The Analects II - translation exercises===

===《論語》預科作業 The Analects II - preparatory homework: translation exercises===

Homework as a preparation for the 4rd session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231207_homework]].

==Session 5 仲尼《論語》The Analects III Dec 1 13:15-14:45==

===概要 introduction===

====Text 4====
冉有曰：“今夫顓臾，固而近於費①
。今不取，後世必爲子孫憂。”孔子曰：“求！君子疾夫舍曰‘欲之’而必爲之辭②
。丘也聞有國有家者③
，不患寡而患不均，不患貧而患不安④
。蓋均無貧，和無寡，安無傾⑤
。夫如是，故遠人不服，則修文德以來之；既來之，則安之⑥
。今由與求也，相夫子⑦
，遠人不服，而不能來也；邦分崩離析，而不能守也；而謀動干戈於邦内。吾恐季孫之憂，不在顓臾，而在蕭牆之内也⑧
。”
====Text 4 Footnotes====

注　　釋

①　今夫：句首語氣詞，表示要發議論。　固：指城牆堅固。　費（舊讀bì）：僖公元年，魯君賜給季友汶陽之田及費，於是費成爲季氏世代的采邑。其地在今山東費（fèi）縣。

②　疾：討厭。　夫：指示代詞，那個。　舍曰：迴避説。　欲之：想要那樣。　爲之辭：給它找個借口。之、辭作“爲”的雙賓語。　之：指伐顓臾。　辭：這裏是託辭、理由、借口的意思。

③　有國有家者：指諸侯〔國〕和大夫〔家〕。

④　這兩句文字互誤。俞樾《古書疑義舉例》卷六：“按：寡、貧二字，傳寫互易，此本作‘不患貧而患不均，不患寡而患不安’。‘貧’以財言，‘不均’亦以財言。不均則不如無財矣，故‘不患貧而患不均’也。‘寡’以人言，‘不安’亦以人言？不安則不如無人矣，故‘不患寡而患不安’也。《春秋繁露·度制篇》引孔子曰：‘不患貧而患不均’，可據以訂正。”

⑤　蓋：副詞，表委婉地論斷原因。　傾：傾覆。

⑥　遠人：遠方的人。這裏指本國以外的人。　文德：指禮樂之類的德政教化。　來之：使之來。　來：不及物動詞，用作使動。　安之：使之安。　之：三個之字都是指遠人。

⑦　也：句中語氣詞，表停頓。　相：輔佐。

⑧　蕭牆之内：指魯國宫廷内部。魯哀公當時與專權的季孫氏之間存在很深的矛盾，所以孔子認爲季孫的憂患不在顓臾，而在於魯君。　蕭牆：國君宫門内的照壁。

====Text 5====
子　路　從　而　後

《論　語》

【説明】這一章反映了隱者鄙棄孔子周遊列國、汲汲於仕進的行爲；而子路則用儒家的政治思想、倫理觀念來反批評隱者潔身自好的出世思想。本章選自《論語·微子》。

子路從而後，遇丈人，以杖荷蓧①
。子路問曰：“子見夫子乎？”丈人曰：“四體不勤，五穀不分②
，孰爲夫子！”植其杖而芸③
。子路拱而立④
。止子路宿，殺雞爲黍而食之⑤
，見其二子焉⑥
。

====Text 5 Annotations====
注　　釋

①　從：跟隨。　後：動詞，落在後面。　丈人：老者。　蓧（diào）：除草用的農具。

②　勤：辛勤，勤勞。　五穀：古代五種主要糧食作物。説法不一，一説指稻、菽、麥、稷、黍，另一説有麻無稻。

③　植其杖：把他的拐杖插在地上。　芸：通“耘”，除草。

④　拱：拱手，表示敬意。

⑤　止：留。　爲黍：做黄米飯。　黍：黄米。　食（sì）之：給子路吃。食：及物動詞用作使動。

⑥　見（xiàn）其二子：使他的兩個兒子拜見（子路）。　見：用作使動。

====Text 6====

明日，子路行，以告①
。子曰：“隱者也。”使子路反見之②
。至則行矣③
。子路曰：“不仕無義④
。長幼之節，不可廢也⑤
；君臣之義，如之何其廢之⑥
？欲潔其身，而亂大倫⑦
。君子之仕也，行其義也⑧
。道之不行，已知之矣⑨
。”

====Text 6 Annotations====
注　　釋

①　以告：“以之告”的省略。意思是把這件事告訴孔子。

②　反：返回。

③　到了（丈人家時），而丈人已經走出去了。

④　不仕無義：不作官是不合宜的。　義：指合宜的道理。

⑤　長幼之間的禮節，是不能廢棄的。子路的意思是，荷蓧丈人“見其二子”，是没有廢棄長幼之節。

⑥　君臣之間的關係，又因爲什麽原故而廢棄呢？這裏所説的“君臣之義”，是指應當出去作官，以盡人臣之義，而不應該當“隱者”。　如之何：固定結構。這裏是詢問原因。　其：句中語氣詞，加强反問語氣。

⑦　潔其身：使其身潔。　亂：這裏是破壞、廢棄的意思。　大倫：指君臣之間的倫常關係。

⑧　君子之仕也：主謂結構之間插入“之”字，變成名詞性詞組，作主語。也：句中語氣詞，表停頓。　行其義：做他應該做的事。

⑨　道：這裏指儒家的政治理想、原則。　之：兩“之”字詞性不同，前者是連詞，將主謂結構變成名詞性詞組。後者是指示代詞，指“道不行”這件事。

====Text 7====
學而時習之(《學而》)

【説明】本章記述孔子對為學的態度。

子曰①:“學而時習之，不亦説乎①?有朋自遠方來④, 不亦樂乎?人不知而不愠⑤,不亦君子乎⑥?”

① 子：先秦用來尊稱有地位或有道德學問的男子。《論語》單用“子” 稱孔子。

② 時：按時。習：實習。習的内容不只是書本，也包括禮樂之類的内容。

③ 説(yuè): 高興。這個意義後作“悦”。

④ 朋：志同道合的人。

⑤ 别人不了解自己而自己业不生人家的氣。愠(yùn): 怒，生氣。

⑥ 君子：這裹指有德的人。

====Text 8====
顏淵季路侍(《公冶長》)

【説明】本章記述孔子與兩位弟子談論怎様做人。從中可以看出孔子的志向是把恩惠普施於天下之人，表現出他的仁德情懷。

颜淵季路侍①。子曰：“盍各言爾志②?”

子路曰：“願車馬衣輕裘舆朋友共，敝之而無憾③。” 顔淵曰：“願無伐善，無施勞④。”

子路曰：“願聞子之志。”

子曰：“老者安之，朋友信之，少者懷之⑥。”

① 顔淵(前521一前481):魯國人，名回，字子淵，孔子的學生，在孔

門中以德行學問著稱。季路(前542— 前480):姓仲名由，字子路，又稱季路，孔子的學生。侍：在尊長身邊陪伴侍奉。

② 盍(hé): “何不”的合音，為什麽不。爾：你，你們。

③ 衣輕裘：“輕”字應删(據阮元)。衣裘：衣服。朋友：志同道合的人。共：共同享用。敝 (bì): 破。這裹用作使動，意思是用破。之：指車馬衣裘。而：連詞，表轉折。憾：悔恨。

④ 伐：誇耀。善：(自己的)長處。施勞：張揚(對别人的)功勞。施：通“侈”(據朱駿聲),誇大，張揚。

⑤ 老年人(我要)使他們奉養安適，朋友(我要)使他們交往誠信，年輕人(我要)使他們受到關懷愛護。

===The Analects III – vocabulary 常用詞===

===The Analects III – grammar 古漢語常識===

===Student presentations===

The Analects III - 成敏娜 Marysia Wojciechowska

===The Analects III - translation exercises===

==Session 6 仲尼《論語》The Analects IV Dec 8 8:00-9:30==

===概要 introduction===

賢哉回也(《雍也》)

【説明】這是孔子對顔回安貧樂道的鑽揚。

子曰：“賢哉，回也!一簟食①,一瓢飲②,在陋巷②,人不堪其憂④,回也不改其樂。賢哉，回也!”

① 簞 (dān); 古代盛飯的竹器，圓形。

② 瓢(piáo): 用葫蘆製成的舀水的器具。飲：用作名詞，這裹指水。

③ 陋(lòu)巷：狭小的巷子。一説狭小的居室。

④ 不堪：承受不了。憂：憂愁。

如有博施於民而能濟衆(《雍也》)

【説明】孔子告訴子貢，踐行仁道不必捨近求遠，正確的途徑在於“近取譬”,推己及人。

子貢曰①:“如有博施於民而能濟衆②,何如?可謂仁乎?”子曰：“何事於仁③,必也聖乎④!堯舜其猶病諸⑤!夫

仁者，已欲立而立人，已欲達而達人⑥。能近取譬”,可謂仁之方也已⑥。”

① 子貢(前520—前456):姓端木，名賜，字子貢，孔子的學生。

② 博施：廣泛地施輿恩惠。濟：救助。

③ 何止於仁(從朱熹《集注》)。

④ 那一定是聖德了。

⑤ 堯和舜大概對此都感到不易呢!堯舜：傳説中上古的兩位賢明的帝王，是孔子心目中的聖人。其：語氣副詞，表示推测。病：難，感到不易。諸：“之”“乎”的合音。“之”代“博施於民而能濟衆”。

⑥ 夫(fú):句首語氣詞，表示要發議論。己欲立而立人：自己想要成功，也要使别人成功。立：有所成就。己欲達而達人：自己想要顯達，也要使别人顯達。達：得志而有地位。這是説推己及人(由自己推想到别人)是仁。

⑦ 就近拿自身的所欲(“欲立”“欲達”)作比(而推及他人)。近：指自身。取：尋取。譬：比喻。

⑧ 方：方法。指正確的途徑。

士不可以不弘毅(《泰伯》)

【説明】一個士人以踐行仁德作焉自己的責任，任重而道遠，必須具備 “弘毅”的品格素養。

曾子曰：“士不可以不弘毅①,任重而道逮”。仁以為已任，不亦重乎③?死而後已④,不亦遠乎?”

① 曾子(前505一前436):名参，字子舆，鲁國人。孔子的學生。弘：大。指抱負遠大。毅：意志堅强。

② 任：負擔(名詞)。這裹指肩負的責任。

③ 以踐行仁德作焉自己的貴任，不是很重嗎?“仁”作介詞“以”前置賓語。不亦……乎：一種固定格式，表示反問語氣。

④ 已：止。

篤信好學(《泰伯》)

【説明】孔子告訴弟子：出仕還是隱居，贫賤還是富貴，一切皆以“善道”焉凖則。

子曰：“篤信好學①,守死善道”。危邦不入，亂邦不居⑤。天下有道則見，無道則隠④。邦有道，貧且賤焉，取也⑤;邦無道，富且貴焉，恥也。”

① 篤(dǔ)信：真誠堅定地相信。篤：忠誠；厚實。

② 至死堅守真理。守死：堅持到死而不改變。善道：使所學的道達到完美。善：完善。(参朱熹《論語集注》)

③ 危邦：即將有危難的國家。亂邦：已經發生動亂的國家。

④ 有道：指政治清明。見(xiàn):現身，指出來做官。這個意思後寫作“現”。隱：隱居。

⑤ 恥:恥辱。

顔淵問仁(《顏淵》)

【説明】本章關述“仁”和“禮”的關係。孔子認焉自我約束、依禮而行是仁的基本要求。

顔淵問仁。子曰：“克己復禮馬仁①。一日克己復禮，天下歸仁焉②。馬仁由己，而由人乎哉③?”顔淵曰：“請問其目④。”子曰：“非禮勿視，非禮勿聽，非禮勿言，非禮勿動。”
顔淵曰：“回雖不敏，請事斯語矣⑤。”

① 克己復禮：約束自己，使自己的行焉復歸於禮的要求。克：抑制

(自己的私欲)。復：返回，回歸。禮：指當時社會的典章制度、行為凖則、道德规範。

② 一日：一旦。歸仁：歸附於仁德。一説“歸”是稱許的意思。“歸仁”就是天下人鑽許他有仁德

③ 實行仁德，完全在於自己，難道還在於别人嗎?

④ 目：條目，細則。

⑤ 敏：聰慧。事：從事，照著……做。斯：這，指示代詞。

齊景公問政於孔子(《顏淵》)

【説明】孔子的政治理想是君臣父子各正其位，各守其分，以禮治天下。

齊景公問政於孔子①。孔子對曰：“君君，臣臣，父父，子子①。”公曰：“善哉!信如君不君③,臣不臣，父不父，子不子，雖有粟④,吾得而食諸⑤?”

① 齊景公：姜姓，名杵臼，齊國國君，公元前五四七一前四九0年在位。政：政事，管理國家的事。

② 君主要像君主(盡君道),臣子要像臣子(盡臣道),父親要像父親 (盡父道),兒子要像兒子(盡子道)。後面的“君”“臣”“父”“子”都是動詞。

③ 信如：如果真的。

④ 雖：即使。粟(sù):縠子，去皮後稱小米。泛指糧食。

⑤ 我能吃得著嗎?諸：“之乎”的合音。

===The Analects IV – vocabulary 常用詞===

===The Analects IV – grammar 古漢語常識===

===Student presentations===

The Analects IV - 靜香 Jing Xiang Anastasiia Yarosevych, 安伊人 Anastasiia Kozenko
https://uam.sharepoint.com/:b:/s/2023.10Jezykchinskiklasyczny-PROSE/Ed9wvkCFtfFKi237SXRkM_UBW5f1yoKiXkdiLq176T_uQg

===The Analects IV - translation exercises===

Homework as a preparation for the 6 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231208_homework]].

==Session 7 仲尼《論語》The Analects V Dec 8 13:15-14:45==

===概要 introduction===

衛君待子而馬政(《子路》)

【説明】當時禮崩樂壤，名實不符的情況很嚴重。孔子强調“正名”的重要性。

子路曰：“衛君待子而為政①,子將奚先②?” 子曰：“必也正名乎③!”

子路曰：“有是哉，子之迂也④!奚其正⑤?”

子曰：“野哉⑥,由也!君子於其所不知，蓋闕如也①。名不正，則言不顺⑥;言不順，則事不成；事不成，則禮樂不典②;禮樂不典，則刑罰不中①;刑罰不中，則民無所錯手足①。故君子名之必可言也，言之必可行也”。君子於其言，無所苟而已矣“。”

① 衛君：一般認焉指衛出公，名輒，衛國國君。衛靈公之孫，衛靈公長子蒯(kuǎi)聩(kuì)之子。衛出公曾舆其父争奪君位。孔子認焉子輿父争君位是“名不正”,本章説的“正名”是有針對性的。参見《述而》篇“夫子焉衛君”章。焉政：治理國家政事。

② 先生打算先從哪些事情做起呢?奚：疑問代詞，相當於“何”。先：用作動詞，先做。“奚”是“先”的前置寶語。

③ 那一定是“正名”吧。正名：辨正名分(使名實相符)。名：名稱，名義，名分。

④ 先生的迂闊竟有如此嚴重啊!迂：行焉見解遠離實際，不合時宜。

⑤ 有什麽可糾正的?奚：疑問代詞，何。

⑥ 野：粗野，不合禮儀。

⑦ 蓋：句首語氣詞。闕(quē) 如：留下有疑問的地方不加評判。闕：通“缺”,空(kòng) 下來不加評説。

⑧ 名義不正，説起話來就不會順理得當。

⑨ 禮：指社會的典章制度、行為凖則、道德規範。樂：音樂。儒家認焉通過禮樂可以使尊卑有序，上下和諧。興：起；振興。

⑩ 中(zhòng): 得當。

⑪ 無所錯手足：没有放手脚的地方，即不知如何是好。錯：通“措”,放置。

⑫ 所以君子確定了一個名義就一定能够順理得當地説出来，説出來
就一定可以行得通。

⑬ 君子對於自己措辭説話，一定没有一點馬虎的地方纔算罷了。苟：苟且，不嚴肃。已：停止。

在陳絕糧(《衛靈公》)

【説明】本章談論君子舆小人在身處困境時的不同態度。

在陳絶糧①,從者病，莫能興①。子路愠見曰②:“君子亦有窮乎④?”子曰：“君子固窮⑤,小人窮斯濫矣⑥。”

① 魯哀公四年(前491),孔子輿弟子冁轉来到陳國、蔡國的邊境，適逢吴國討伐陳國，因此困於陳、蔡之間，糧食供給断絶。

② 病：因困餓而病。興：站起。

③ 愠(yùn):怒，生氣。

④ 窮：困窘，没有出路。

⑤ 固窮：安守困窮。固：安於，不動摇。

⑥ 斯：就。濫：過度，無節制。這裹指胡作非焉。

子路曾皙冉有公西華侍坐(《先進》)

【説明】本章記述孔子和他的學生關於志向的一段談話，反映了儒家以禮治國的理念。對話生動地顯示了四位門人不同的性格特徵，也展示出孔子作焉一個大教育家春風化雨般的教育風範。

子路、曾皙、冉有、公西華侍坐①。

子曰：“以吾一日長乎爾，毋吾以也②。居則曰②:‘不吾知也④!'如或知爾⑤,則何以哉⑥?"

孔子詢問四個學生的志向。

① 子路、曾皙、冉有、公西華：四個人都是孔子的學生。子路：姓仲，名由，字子路，又稱季路，卞(今山東省泗水縣)人，小孔子九歲。

曾皙：姓曾，名點，字皙，鲁國南武城(今山東省费縣西南)人。冉有：魯國人，姓冉，名求，字子有。小孔子二十九歲。公西華：姓公西，名赤，字子華，小孔子四十二葳。這次談話時，孔子大約六十多歲。侍：在尊長者身旁陪伴。坐：古時的坐姿是鋪席於地，雙膝著地，臀部壓在脚後跟上。

② 因為我比你們大幾葳，(人家)不用我了。以：因為，介詞。長 (zhǎng): 年紀大。乎：介詞，引進比較的對象。一日：一兩天，這是説年齡相差不多，是一種謙虚的説法。毋(wú) 吾以：不用我。 “吾”是“以”的前置賓語。以：動詞，用。

③ 居：平日開居。

④ 不吾知：不了解我。“吾”是“知”的前置寶語。

⑤ 或：有的人，無定代詞。

⑥ 何以：怎様(做)。

子路率爾而對曰①:“千乘之國，攝乎大國之間，加之以師旅，因之以饑罐②;由也馬之，比及三年，可使有勇，且知方也⑧。”

夫子哂之④。

“求!爾何如?”

對曰：“方六七十，如五六十，求也為之，比及三年，可使足民⑥。如其禮樂，以俟君子⑥。”

“赤!爾何如?”

對曰：“非日能之，願學焉①。宗廟之事，如會同，端章甫，願焉小相焉⑧。”

“點!爾何如?”

鼓瑟希，鏗爾，舍瑟而作③,對曰：“異乎三子者之撰①。” 子曰：“何傷乎①?亦各言其志也。”

曰：“莫春者，春服既成“,冠者五六人，童子六七人，浴乎沂③,風乎舞雩①,泳而歸。”

夫子喟然欺曰：“吾輿點也①!”

四個學生各自談自己的志向，孔子讀許曾點的話。

① 率爾：輕率，不加思索的様子。爾：形容詞詞尾。

② 千乘(shèng) 之國：有一千輛兵車的國家，當時屬中等諸侯國。乘：一車四馬馬一乘。攝：夾(處)。師旅：軍隊，指戰争。上古時五百人焉一旅，五旅馬一師。因：接續。饑罐(jǐn):饑荒。

③ 焉：這裏是治理的意思。比(舊讀 bì) 及：等到。方：義方，即做人的正道。

④ 哂(shěn):微笑。

⑤ 方六七十：鏇横六七十里。方：縱横，方圆。如：或者，連詞。足民：使民富足。

⑥ 如：至於。這裹有“如果説到”的意思，表示另提一事。其：那。俟 (si):等待。君子：儒家認焉道德才學都很好的人。

⑦ 能之：能做……事。願學焉：願意在這方面學習。焉：於此，指示代詞兼語氣詞。

⑧ 宗廟之事：指諸侯祭祀祖先的事。宗廟：祖廟，天子諸侯祭祀祖先的處所。如：或。會同：泛指諸侯盟會之事。古代諸侯朝見天子，如果不是按規定的時間去朝見，叫作“會”;各諸侯一起去朝見，叫作“同”。端章甫：穿著禮服，戴著禮帽。端：一種黑色禮服。章甫：古時貴族的一種黑色禮帽。“端”和“章甫”這裏都用作動詞。相(xiàng):主持贊禮和司儀的人。“小相”是謙詞。

⑨ 鼓：彈奏。瑟：一種纮樂器。希：少，稀疏。這個意思後來寫作 “稀”。有人認為這是鼓瑟已近尾聲。鏗(kēng) 爾：擬聲詞。有人認焉這是指瑟發出的聲音。舍：這裹指放下。作：站起來。

⑩ 異乎：不同於。撰：才幹，才能。這裹指焉政的才幹。

⑪ 何傷乎：有什麽關係呢?傷：損害，妨礙。

⑫ 莫(mù)春：暮春，指陰曆三月。莫：晚。這個意思後來寫作“暮”。春服既成：(暮春時節天已暖和)夾衣已經穿定了。春服：指夾衣。成：定。

⑬ 冠(guàn) 者：二十葳以上的成年人。周代貴族男子二十葳時要舉行冠禮，束髪、加冠，表示成人。童子：未舉行冠禮的少年(不到二十歲)。

⑭ 浴：洗身。沂(yi):河流名，在今山東省。有人認馬夏層三月在沂水中洗浴不合情理，對曾點的這幾句話解説不一。

⑮ 在舞雩臺那兒吹吹風。風：用作動詞，吹風，乘凉。舞雩(yú): 求雨的壇，在鲁國都城曲阜東南。雩：求雨的祭祀儀式。舉行雩祭
時伴以樂舞，故稱“舞零”。

⑯ 詠:唱歌。

⑰ 喟(kuì)然：嘆息的様子。舆(yù):讀同，讀許。

===The Analects V – vocabulary 常用詞===

===The Analects V – grammar 古漢語常識===

===Student presentations===

《論語》預科作業 The Analects V: 朱清月 Zhu Qingyue Julia Czuban

===《論語》預科作業 The Analects V - translation exercises===

Homework as a preparation for the 7 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231208_homework]].

==Session 8 仲尼《論語》The Analects VI Dec 15 8:00-9:30==

===概要 introduction===

三子者出，曾皙後①。曾皙曰：“夫三子者之言何如②?” 子曰：“亦各言其志也已矣②。”

曰：“夫子何哂由也?”

曰：“為國以禮，其言不讓④,是故哂之。”

“唯求則非邦也輿⑤?”

“安見方六七十如五六十而非邦也者⑥?”

“唯赤則非邦也輿?”

“ 宗廟會同，非諸侯而何 ① ? 赤也為之小，孰能馬之大⑧?”

孔子評説學生的志向，强調以禮治理國家。

① 後：走時落在後面。

② 夫：那，指示代詞。

③ 也已矣：三個句末語氣詞連用。“也”表示肯定的叙述語氣。“已矣”表示完成，“罷了”的意思。

④ 為國以禮：治理國家要用禮。以：用。讓：禮讓，謙遜。

⑤ 難道冉求説的就不是國家的事情嗎?

⑥ 安見：怎麽見得。安：疑問代詞，哪裏。

⑦ 非諸侯而何：不是諸侯國的事情又是什麽?

⑧ 焉之小：給諸侯國擔任小相。這是雙寅語結構。焉：擔任。孰能焉之大：誰能給諸侯國擔任大相呢?孰：誰。

===The Analects VI – vocabulary 常用詞===

===The Analects VI – grammar 古漢語常識===

===Student presentations===

The Analects VI: 皮娜莉 Natalia Piasecka, 柯欣怡 Ke Xinyi Weronika Krzysztofa Kata, 马诗慧 Martyna Maciejewska

===The Analects VI - translation exercises===

Homework as a preparation for the 8 session. Please translate the following part into modern Chinese and into English.

Please every student click here to write your homework to be delivered until [[20231215_homework]].

==禮記==
《禮記》是一部資料彙編性質的書，是孔子門人後學至西漢時儒家學

者所記。儒家經典之一。書中記述戰國至秦漢間儒家的言論，特别是關於禮制方面的内容，比較集中地體現了儒家的政治、哲學和倫理思想，在研究古代典章制度和思想文化方面有重要的參考價值。其中有的記事小品文字生動，意味售永。

《禮記》傳至西漢，舊説由戴德輯録的稱《大戴禮記》,共八十五篇(今存三十九篇)。其侄戴聖輯録的稱《小戴禮記》,共四十九篇，就是現在通行的《禮記》。

《禮記》通行的注本是《禮記注疏》(東漢鄭玄注，唐孔穎達疏),還有清代朱彬的《禮記訓纂》、孫希旦的《禮記集解》等。

選文據影印本《十三經注疏》,中華書局一九八○年版。文章題目焉後加。

大同輿小康(《禮運》

【説明】孔子有感於當時各國禮崩樂壊的亂世，引發了對大同社會的憧憬，揭示大同之世跟小康之治的根本區别在於“天下為公”與“天下為家”。本文題目為後加。

昔者仲尼與於蜡賓①,事畢，出遊於觀之上，喟然而嘆①。仲尼之嘆，蓋嘆魯也。言偃在側，曰：“君子何嘆④?” 孔子曰：“大道之行也，舆三代之英⑥,丘未之逮也⑥,而有志焉①。

孔子感嘆自己没有趕上“大道之行”和“三代之英”的時代。

① 昔者：從前。與(yù):參加。蜡(zhà):祭名，古代國君在夏曆十二月舉行的年終祭祀。賓：蜡祭的陪祭者，主祭人為國君。孔子曾擔任魯國的大夫，所以加入到蜡祭陪祭者的行列裏。

② 觀(guàn): 宗廟或宫廷大門外兩旁對稱的高建築物，又叫闕。喟 (kuì) 然：長嘆的様子。

③ 蓋：副詞，表示推測。嘆魯：為魯國嘆息。有感於魯君祭禮不够完

備，舊制废棄，所以嘆息。

④ 言偃：字子游，吴國人，孔子弟子。君子：指孔子。

⑤ 這是説“大道之行”的時代跟“三代之英”當政的時代。大道：至善至美的凖則，儒家指原始社會的治世凖則。行：實行。輿：跟，連同。三代之英：夏、商、周三代傑出的君主(禹、湯、文、武)。英：傑出的人物。

⑥ 之：代“大道之行”和“三代之英”的時代。逮(dài): 趕上。“之”是 “逮”的前置賓語。

⑦ 有志於此。焉：指示代詞兼語氣詞，於此。

“大道之行也，天下為公①。選賢輿能②,講信俗睦①。故人不獨親其親，不獨子其子④,使老有所終，壯有所用，幼有所長⑥,矜寡孤獨廢疾者皆有所養⑥,男有分，女有歸”。货恶其棄於地也，不必藏於已⑧;力惡其不出於身也，不必馬已@。是故謀閉而不興，盗竊亂賊而不作①,故外户而不閉①。是謂大同“。

這一段是對大同社會的描述。

① 焉公：成馬公共的(天下不局一家私有)。

② 賢：賢德之人。輿(jǔ):通“舉”,舉萬。

③ 講信：講求誠信。修睦：調整人際關係，使它達到親睦和諧。修 (xiū):通“修”,修治趨於完美。

④ 獨：只。親其親：敬愛自己的父母。子其子：疼愛自己的子女。第一個“親”和“子”用作動詞。

⑤ 老：年老的人。有所終：有賴以善終的條件。壯：壯年人。有所用：有使用他們的地方(即能發揮他們的才能)。幼：年幼的人。有所長(zhǎng): 有賴以成長的環境條件。

⑥ 矜 (guān): 老而無妻的男子，後多寫作“鳏”。寡：老而無夫的女子，後專指喪夫的婦女。孤：幼年死了父親的孩子。獨：老年没有兒子的人。廢疾者：殘疾的人。廢：身子起不来。

⑦ 男子都有適當的職分，女子都能適時出嫁。分(fèn): 職分，職事。

歸：女子出嫁。

⑧ 財物，人們厭悪它被隨便抛棄在地上(得不到合理利用),但不是一定要藏在自己家裹(即不為一己所用)。貨：財物。恶(wù): 厭惡。

⑨ 力氣，人們憎惡自己不把它全部發揮出來(即各自蛊其力),但不是一定要焉自己。身：自身。

⑩ 謀：(奸詐)的智謀。閉：堵塞，杜絶。興：出現。亂：作亂，造反。
賊：残害，傷害。作：産生。

⑪ 外户：從外面把門合上。户：門。閉：用門門插門。

⑫ 這就叫作大同。大同：普天之下高度的同一和諧。這是儒家設想的遠古社會。同：平，和。

“今大道既隱，天下馬家”。各親其親，各子其子，货力馬已②。大人世及以為禮③,城郭溝池以馬固④。禮義以馬紀⑤,以正君臣，以篤父子，以睦兄弟，以和夫婦◎,以設制度，以立田里①,以賢勇知，以功馬己6。故謀用是作而兵由此起⑥。禹、湯、文、武、成王、周公，由此其選也”。此六君子者，未有不謹於禮者也①。以著其義”,以考其信“,著有過③,刑仁講讓⑤,示民有常◎。如有不由此者，在執者去”, 衆以為殃①。是謂小康。”

這一段論述“天下為家”“禮義以焉紀”的小康社會。

① 既隠:已經隱没消逝。天下焉家：天下成為私家的。指權位由父傳於子，不再禪讓於賢者。家：私家。

② 貨力焉己：畜錢財、出力氣都是焉了自己。

③ 天子和諸侯把父子相傳、兄弟相傳作焉制度。大人：指天子和諸侯。世及：父子相傳叫世，兄弟相傳叫及。禮：禮制。

④ 城郭：城墙。郭：外城。溝池：護城河。焉固：作為堅固的防守設施。

⑤ 義：行為合理正當。為紀：作焉法度網紀。

⑥ 正：使(君臣關係)端正。篤(dǔ): 使(父子關係)純厚。睦：使(兄弟關係)親睦。和：使(夫妻關係)和諧。

⑦ 設、立：設立，建立。制度：有關等級禮遇方面的各種規定。田里：指土地和居住方面的制度。里：居住區。里有貴賤之分。

⑧ 賢：尊崇重用。形容詞用作意動，看作賢人而加以任用。勇知 (zhì):指勇武的人和智謀之士。知：後寫作“智”。功為己：建功做事只是焉自己。

⑨ 用是：由此。兵：戰争。

⑩ 這是説禹、湯、文、武、成王、周公由此成焉三代的傑出人物。選：
選拔出的人，即傑出的人物。此：指禮義。

⑪ 謹於禮：在禮制上認真對待。謹：謹慎。

⑫ 用禮來表彰他們(民)合乎道義的行為。以：用。後省略“之”(指禮)。著：顯著。用作使動，使……顯著。義：合宜。

⑬ 用禮來成全他們(民衆)誠信的行為。考：成就，成全。用作使動，
使……成，即成全。

⑭ 用禮來揭露他們有過錯的行焉。著：顯著。用作使動，使 …… 顯著。

⑮ 刑仁：把仁愛作為道德規範。刑：規範，法式，後寫作“型”。這裹用作動詞，把……作為規範。講讓：提倡謙讓。講：講求。讓：退讓，不争。

⑩ 向民衆顯示治國有常法。常：恒常不變的，指常規。

⑰ 由：遵循。此：指禮。執：势力，權位。後來寫作“势”。去：免除，
罷黜(chu)。

⑱ 百姓把(有權位者)不遵循禮的行為當做禍害。以：後省略“之”。

⑲ 小康：小安。比不上“大同”,只能稱作小安。

《學記》三則

【説明】《學記》第一次從教和學兩個方面作了比較系統的理論性總結，論述了教學的意義、原則、方法、规律以及教和學關係等，可资借鑑的地方很多。這裏選的第一則講學習的意義；第二則講教和學互相促進的關係；第三則講如何做到“善學”“善待問”。

一

玉不琢，不成器①;人不學，不知道°。是故古之王者建國君民③,教學馬先。《兑命》曰②:“念終始典于學⑥。”其此之謂乎⑥。

① 琢(zhuó): 雕刻加工玉石。器：器物。

② 知道：懂得道理。

③ 君民：做民衆的君主，即治理民衆。君：用作動詞。

④《兑(yuè) 命》:《尚書》篇名。今本《尚書》作《説命》。

⑤ 切記始終經常學習不間断。念：常常想著。典：常。

⑥ 大概説的就是這個道理吧。

二

雖有嘉肴，弗食，不知其旨也①;雖有至道②,弗學，不知其善也。是故學然後知不足，教然後知困③。知不足，然後能自反也④;知困，然後能自強也“。故曰“教學相長”也⑥。《兑命》曰：“學學半①。”其此之謂乎。

① 嘉肴：美好的食物。旨：味美。

② 至道：最精深的道理。至：達到極點的。

③ 困：(學識的)困惑之處。

④ 自反：自己回過頭來檢查自己

⑤ 自強：自己發憤努力。

⑥ 教學相長：教和學互相促進。

⑦ 學 (xiào) 學半：教别人，等於有一半是自己學習。學(xiào): 教導。《説文》作“敦”。

三

善學者師逸而功倍，又從而庸之①。不善學者師勤而功半，又從而怨之②。善問者如攻堅木②:先其易者，後其節

目④;及其久也，相説以解②。不善問者反此⑥。善待問者如撞鐘⑦:叩之以小者則小鳴，叩之以大者則大鳴⑧,待其從容然後盡其聲②。不善苔問者反此。此皆進學之道也”。

① 善於學習的人老師省力而事半功倍，又從而歸功於老師。逸：安
逸，不辛苦。庸(yōng): 功。這裏用作動詞。

② 勤：辛苦。怨：怨恨。

③ 攻堅木：砍削堅硬的樹木。攻：處理加工。

④ 節目：樹木上的結節(紋理糾結不易破開的部分)。

⑤ 長久堅持，樹木的結節就會脱離分解。説(tuō):通“脱”,脱離。

⑥ 反此：輿此相反。

⑦ 善於處理學生提問的老師就像敲鐘。待：對待；處理。

⑧ 用小東西敲撃發出的聲音就小，用大的東西敲撃發出的聲音就大。叩：敲撃。

⑨ 有待於敲撃者從容不迫，這様鐘聲的餘韻纔能徐徐散盡。意思是這様一問一答，從容不迫，纔能對所問的問题給以圆滿解答。

⑩ 進學之道：學業長進的方法。

閲讀文選

==Session 9《禮記》Liji Book of Rites I Dec 15 13:15-14:45 Book of Rites I

中庸①(《禮記》)

【説明》《中庸》是《禮記》中的一篇。這裹節選的是《中庸》的第一段，論述性、道、教的關係，强調君子修道的意義、方法和目標。

天命之謂性②,率性之謂道③,修道之謂教④。道也者，不可須臾離也，可離非道也⑥。是故君子戒慎乎其所不睹，恐懼乎其所不聞⑥。莫見乎隱，莫顯乎微⑦,故君子慎其獨也⑥。喜怒哀樂之未發謂之中②,發而皆中節謂之和①。中

也者，天下之大本也①。和也者，天下之達道也○。致中和④,天地位焉，萬物育焉“。

① 中庸：儒家的倫理思想。中：適中，不偏不倚。庸：常規，常道。儒家以此為最高的道德標凖，業作焉處事的基本原則。

② 天命：上天賦予人的。命：賦予。性：自然禀賦。

③ 率性：遵循天賦的本性。率：遵循。道：正道，指行動的根本凖則。

④ 把道加以修明光大(推廣使人實行)叫作教。條：通“修”,修明。教：教化，指禮、樂、刑、政之類。

⑤ 道是不能須臾背離的，如果能背離的就不是道了。须臾：極短的時間。

⑥ 所以君子在别人看不到的情況下也警惕謹慎，在别人聽不到的情況下也憂慮畏懼。乎：介詞，於。睹(dǔ): 看見。聞：聽見。

⑦ 人的欲念萌動，没有什麽比在隱秘之處更能顯示明白的，没有什麽比在細微之事上更能暴露清楚的。莫：没有什麽。見(xiàn): 顯現，這個意義後來寫作“現”。這是説，最不易焉人知道的事，其實也是最明顯不過的。

⑧ 所以君子在獨處的時候格外謹慎。獨：獨處。

⑨ 喜怒哀樂的情感在尚未表露的時候是叫作中。中：中正。這是説喜怒哀樂的情感尚未表露時是天命之性，天命之性是中正無偏倚的。

⑩ 情感表露之後能够合乎節度叫作和。中(zhòng); 切中，符合。
和：情感無乖戾偏激。

⑪ 天下的各種事理皆由此(“中”)生出，所以稱中焉大本。大本：總的本源。

⑫ 和是天下古今共行的大道，所以稱焉達道。達道：普遍通行的路。

⑬ 將中和之道推到極致(参朱熹《四書章句》)。

⑭ 天地各安其位，萬物生長繁育。

曾子易簧①(《禮記》)

【説明】曾子在病危時要求换席，堅持守禮而終。

曾子寢疾①,病③。樂正子春坐於床下④。曾元、曾申坐於足⑤,童子隅坐而執燭⑥。童子曰：“華而皖①,大夫之簧舆?”子春曰：“止⑥!”曾子聞之，瞿然曰②:“呼⑥!”曰：“華而皖，大夫之簧輿?”曾子曰：“然。斯季孫之賜也①,我未之能易也。元，起易簧。”曾元曰：“夫子之病革矣”,不可以變“, 幸而至於旦",請敬易之。”曾子曰：“爾之爱我也不如彼。君子之愛人也以德，細人之爱人也以姑息“。吾何求哉?吾得正而斃焉⑥,斯已矣“。”奉扶而易之⑥,反席未安而没“。

① 曾子：名参，字子舆，孔子的學生。簧(zé): 竹编的席墊。本文選自《檀弓上》,题目焉後加。

② 寢疾：病倒，隊病。

③ 病：病得很重。

④ 樂(yuè)正子春：姓樂正，名子春。曾子的學生。

⑤ 曾元、曾申：曾子的兩個兒子。足：脚邊。

⑥ 隅坐：坐在角落。

⑦ 華：有文彩。皖(huàn): 有光澤。

⑧ 止：讓童子停止説話。

⑨ 瞿(jù)然：驚懼的様子。

⑩ 呼 (xū):嘆詞，驚嘆聲。

⑪ 斯：這。季孫：魯國的大夫，有權势的貴族。

⑫ 革(jí):通“亟”,危急。變：這裹指移動。

⑭ 幸：希望。細人：小人。

⑯ 得正：能合於正禮。斃：死。曾子是士，隊大夫的席而死是不合禮
制的。

⑰ 斯已矣：這就行了。

⑱ 舉：抬起。

⑲ 安：(躺)安穩。没(mò): 死。

==Session 10《禮記》Liji Book of Rites II Dec 16 8:00-9:30==

===概要 introduction===

練習九

一、熟讀本單元講過的文章。

二、閲讀本單元的閲讀文選。

三、給下面句子中加點的字注音：

1. 一簞食，一瓢飲，在陋巷。(《論語 · 賢哉回也》)

2. 禮樂不興，則刑罰不中。(《論語 ·衛君待子而為政》)

3. 鼓瑟希，鏗爾，舍瑟而作。(《論語 ·子路曾皙冉有公西華侍坐》)

4. 浴乎沂，風乎舞雩。(《論語 ·子路曾皙冉有公西華侍坐》)

5. 夫子何哂由也?(《論語 ·子路曾皙冉有公西華侍坐》)

6. 昔者仲尼輿於蜡寅，事畢，出遊於觀之上。(《禮記 · 大同輿小康》)

7. 選賢舆能，講信修睦。(《禮記 ·大同輿小康》)

8. 矜寡孤獨廢疾者皆有所養。(《禮記 ·大同輿小康》)

9. 雖有嘉肴，弗食，不知其旨也。(《禮記 ·<學記〉三則》)

10. 善學者師逸而功倍，又從而庸之。(《禮記 ·<學記>三則》)

四、解釋下面句子中加點的詞：

1. 人不知而不愠，不亦君子乎?(《論語 ·學而時習之》)

2. 願車馬衣輕裘與朋友共，敝之而無憾。(《論語 ·顔淵季路侍》)

3. 如有博施於民而能濟衆，何如?(《論語 ·如有博施於民而能濟衆》)

4. 天下有道則見，無道則隱。(《論語 ·篤信好學》)

5. 克己復禮焉仁。(《論語 ·顔淵問仁》)

6. 刑罰不中，則民無所錯手足。(《論語 ·衛君待子而焉政》)

7. 君子固窮，小人窮斯濫矣。(《論語 ·在陳絶糧》)

8. 男有分，女有歸。(《禮記 ·大同輿小康》)

9. 刑仁講讓，示民有常。(《禮記 ·大同輿小康》)

10. 玉不琢，不成器。(《禮記 ·<學記〉三則》)

五、把下面的句子譯成現代漢語：

1. 人不堪其憂，回也不改其樂。(《論語 · 賢哉回也》)

2. 仁以焉己任，不亦重乎?死而後已，不亦遠乎?(《論語 ·士不可以不弘毅》)

3. 君君，臣臣，父父，子子。(《論語 ·齊景公問政於孔子》)

4. 焉仁由己，而由人乎哉?(《論語 ·顔淵問仁》)

5. 君子於其言，無所苟而已矣。(《論語 ·衛君待子而焉政》)

6. 大道之行也，舆三代之英，丘未之逮也，而有志焉。(《禮記 ·大同輿小康》)

7. 故人不獨親其親，不獨子其子。(《禮記 ·大同輿小康》)

8. 故謀用是作而兵由此起。(《禮記 ·大同輿小康》)

9. 是故古之王者建國君民，教學為先。(《禮記 ·<學記〉三則》)

10. 是故學然後知不足，教然後知困。(《禮記 ·<學記>三則》)

11. 善問者如攻堅木：先其易者，後其節目。(《禮記 · 〈學記>三則》)

===《禮記》Liji Book of Rites II – vocabulary 常用詞===

===《禮記》Liji Book of Rites II – grammar 古漢語常識===

===Student presentations===

《禮記》Liji Book of Rites II -

===《禮記》Liji Book of Rites II - translation exercises===

==Session 11《禮記》Liji Book of Rites III Jan 12 8:00-9:30==
六、給下面兩段古文加上標點并解釋文中加點的詞：

郢人有遺燕相國書者夜書火不明因謂持燭者曰舉燭而書誤舉燭舉燭非書意也燕相受書而説之曰舉燭者尚明也尚明也者舉賢而任之燕相白王王大説國以治治則治矣非書意也今世學者多似此類(《韓非子 ·外儲説左上》)

解釋：遣書受説尚任

牛缺者上地之大儒也下之邯郓遇盗於耦沙之中盡取其衣装車牛步而去視之歡然無憂吝之色盗追而問其故曰君子不以所以養害其所養盗曰嘻賢矣夫既而相謂曰以彼之賢往見趙君使以我焉事必困我不如殺之乃相輿追而殺之燕人聞之聚族相戒曰遇盗莫如上地之牛缺也皆受教俄而其弟適秦至關下果遇盗憶其兄之戒因舆盗力争既而不輿又追而以卑辭請物盗怒曰吾活汝弘矣而追吾不已迹將箸焉既焉盗矣仁将焉在遂殺之又傍害其黨四五人焉(《列子 ·説符》)

[附注：(1)上地、邯郓、耦沙：地名。(2)弘：宽宏大量。]

解釋：養害困戒適卑活已迹

常用詞

窮堪聖任事讓後成饑謹

81.窮

《説文》:“窮，極也。”(時間、空間等)達到極限；到盡頭。《楚辭 ·九歌 ·雲中君》:“横四海兮焉窮?”蘇献《超然臺記》:“人之所欲無窮。”成語有[無窮無盘]。引申指處境困窘，没有出路。《論語 ·在陳絶糧》:“君子固窮，小人窮斯濫矣。”尤指在仕途上無出路，不得志(舆“通”“達”相對), 《孟子 ·盎心上》:“窮不失義，達不離道。”注意：上古時缺乏衣食財産叫 “貧”(舆“富”相對)。《晏子春秋 ·晏子辭千金不受》:“君之賜也厚矣!婴之家不貧也。”《後漢書 ·樂羊子妻》:“自傷居贫，使食有它肉。”

82.堪

堪的基本義是承擔；承受。《論語 · 賢哉回也》:“人不堪其憂，回也不改其樂。”韓愈《釋言》:“堪其事之謂力。”熟語有[不堪凌辱]。引申局有能力；能够。《水經注 ·淮水》:“出名玉及墨石，堪為棋。”成語有[苦不堪言] [堪當重任]。

83.聖

《説文》:“聖，通也。”聖的基本義是無所不通。《尚書 ·大禹谟》:“乃聖乃神。”具有最高的超犟的品德智慧稱焉聖。《論語 ·如有博施於民而能濟衆》:“何事於仁，必也聖乎!”這様的人稱焉“聖人”。《周易 ·乾卦》:“聖人作而萬物睹。”韓愈《師説》:“古之聖人，其出人也遠矣。”特指孔子。《孟子 · 公孫丑上》:“子夏、子遊、子張，皆有聖人之一體。”雙音詞有[聖賢]。

84.任(rèn)

任的的基本義是負擔；承擔。《詩經 ·大雅 ·生民》:“是任是負。”《左傳 ·僖公十五年》:“重怒難任，背天不祥。”用作名詞，指負擔的東西。《孟子 ·滕文公上》:“門人治任將歸。”(任：這裹指行李。)抽象義是承擔的責任。《論語 ·士不可以不弘毅》:“士不可以不弘毅，任重而道遠。”雙音詞有[重任]。

85.事

《説文》:“事，職也。”指職務；職事。《韓非子 ·五蠹》:“無功而受事。” 泛指事情。《論語 ·衛君待子而焉政》:“名不正，則言不順；言不順，則事不成。”《論語 ·子路曾皙冉有公西華侍坐》:“宗廟之事。”用作名詞，從事；奉行。《論語 ·顔淵問仁》:“回雖不敏，請事斯語矣。”成語有[無所事事]。特指侍奉。《論語 ·學而》:“事父母，能竭其力；事君，能致其身。”

86 .讓

“讓”字的意符是“言”。《説文》:“讓，相責讓。”本義是責備。《史記 · 項羽本紀》:“二世使人讓章邯。”(章邯：人名。)讓的另一意義是謙讓，這是它的假借義。《論語 ·子路曾皙冉有公西華侍坐》:“為國以禮，其言不讓，是故哂之。”《荀子 ·榮辱》:“争貨財，無辭讓。”雙音詞有[禮讓]。

87.後

後的意思是行走落在後面。《論語 ·子路曾皙冉有公西華侍坐》:“三子者出，曾皙後。”引申焉空間、時間、次序等在後(舆“先”“前”相對)。《戰國策 ·秦策五》:“美女充後庭。”《論語 ·子罕》:“歲寒，然後知松柏之後雕也。”注意：“後”和“后”原本是意思不同的兩個字，“后”是君主的意思。《尚書 ·湯誓》:“我后不恤我衆。”

88.成

成的基本義是完成；實現。《荀子 ·天論》:“不焉而成，不求而得。”陸游《冬夜讀書示子聿》:“少壯工夫老始成。”成語有[一事無成]。引申為變馬某種狀態，成焉。《荀子 ·勸學》:“積土成山，風雨興焉。”成語有[百煉成鋼]。由完成引申焉既定而不再改變的。《論語 ·子路曾皙冉有公西華侍坐》:“莫春者，春服既成。”《鵑冠子 ·道端》:“賢君循成法，後世久長。” 雙音詞有[成規][成見]。

89.饑

《説文》:“饑，榖不熟為饑。”意思是荒年，收成不好或没有收成。《論語 ·子路曾皙冉有公西華侍坐》:“千乘之國，攝乎大國之間，加之以師旅，因之以饑罐。”《孟子 ·梁惠王下》:“凶年饑歳。”雙音詞有[饑荒]。注意：肚子餓的意思本作“饥”。《孟子 ·梁惠王上》:“民有饥色。”

90.謹

《説文》:“謹，慎也。”小心慎重。《禮記 ·大同輿小康》:“此六君子者，未有不謹於禮者也。”《韓非子 ·主道》:“謹執其柄而固守之。”(柄：權力。) 成語有[謹小慎微]。引申焉不隨便，不懈怠；鄭重。《韓非子 ·外儲説右上》:“宋人有酤酒者……遇客甚謹。”又引申為精細嚴密，無疏失。《漢書 ·張釋之傳》:“教兒子不謹。”雙音詞有[嚴謹]。

古漢語常識

古書的標點①

中國的古書，在一個很長的時期内是不加標點的。古人讀書的時候，在什麽地方要停頓，要依據自己的理解加以判斷。焉了便於誦讀，在停頓的地方要打上記號。唐代的一個僧人湛然説過：在一個語意完整要停頓的地方作記號，叫“句”;語意不完整但需要有短暂停頓以便誦讀的地方打上記號叫作“讀”(dòu)。合起來就叫句讀。
句讀是不是就是今天的標點呢?還不能這様説。第一，今天説的句子是一種動態的語法單位，有一個完整的意思，有一定的語調，古人對句子的理解要簡單得多。第二，古人断句用的符號也不等同於今天的標點

① 本節的例句，部分採自楊樹達《古書句讀釋例》、王力主編《古代漢語》、吕叔湘《<资治通鑑>標點料例》。文中不再一一注明。

符號。標點符號不光起到断句的作用，還表示句子的語氣和句子間的關係。事實上，從宋代開始，刻書的時候纔有句讀，但終究還是少數。至於新式的標點符號，是二十世紀二十年代纔實行的。

由此可知，句讀需要斷句，断句是標點的基礎；句子断得正確，纔能順利地開讀，所以歷代讀書人對此很重視。今天的人讀古書覺得很難，其實古代也一様。《後漢書 ·班昭傳》説：“《漢書》始出，多未能讀者，馬融伏於閣下，從昭受讀。”這是説《漢書》剛問世的時候，很多人讀不懂，馬融是東漢有名的學者，也要跟著班固(《漢書》的作者)的妹妹班昭學習。

能不能正確斷句關係到對文意的理解是否正確。比如《韓非子 · 外儲説左下》記載一個故事説：

哀公問於孔子曰：“吾聞夔一足，信乎?”曰：“夔，人也，何故一足? 彼其無他異而獨通於聲。堯曰：‘夔一而足矣。'使屬樂正。故君子曰 ‘夔有一足’,非一足也。”

鲁哀公焉什麽會認為夔這個人只有一隻脚呢?就是因焉在讀“夔一足”的時候没有在“夔一 ”的後面讀断，以致發生了誤解。依照堯説的話，實際的意思是夔有一技之長就足够了(“夔一而足矣”)。有的時候，不同的断句標點表示了對文意的不同理解。如：

十八年，王黜狄后。狄人來誅殺譚伯。(《國語 ·周語中》) 十六年，王绌翟后，翟人来誅，殺譚伯。(《史記 ·周本紀》)

《國語》和《史記》説的是一件事。《國語》在“來”的後面没有點斷，這様讀，“來” 的目的是“誅殺譚伯”。《史記》在“來誅”的後面加了逗號，這様讀，“来”的目的是“誅”,接著發生了“殺譚伯”這件事。再比如諸葛亮《出師表》中的一段話：

陛下亦宜自謀，以語诹善道，察納雅言。深追先帝遺詔，臣不勝受恩感激。今當遠離，臨表涕零，不知所言。

陛下亦宜自謀，以語诹善道，察納雅言，深追先帝遺詔。臣不勝受恩感激，今當逮離，臨表涕零，不知所言。

這一段話是諸葛亮出師前勸勉後主的話。依照前一種標點，“深追先帝遺詔”是説諸葛亮自己(“臣”)。依照後一種標點，“深追先帝遺詔”是對後主(“陛下”)的希望。不同的標點反映了不同的看法。

標點古書是一項綜合性的工作，需要有多方面的知識。下面提出幾個方面，是特别需要注意的。

==Session 12《禮記》Liji Book of Rites IV Jan 19 8:00-9:30==

一考慮是不是合乎事理、文理

我們常説文章要文通理順，就是説文字能够凖確明白地把事實、道理表達清楚。如果標點後的文字不合事理，文理不通，這様的標點就可能有問題。如：
周有泉府之官，收不售與欲得，即《易》所謂“理財正辭，禁民馬非”者也。(《資治通鑑》卷三十七)

泉府之官是掌管國家税收、調節市場流通的機構。“不售”是賣不出去， “欲得”是想要得到，都是指市場物資而言。賣不出去的可以收購，想要得到的怎麽也要收購呢?可見這様的標點在事理上説不通。發生錯誤的原因是把句中的“與”看成了連詞；實際上“與”是個動詞，是給與的意思。句子應當在“收不售”後面點断。

田單令城中人食，必先祭其先祖於庭，飛烏皆翔舞而下城中。 (《資治通锰》卷四》)

依照這様的標點，“必先祭其先祖於庭”是誰的行焉不清楚，跟上一句連不上。從上下文看，田單下的命令應當是城中人吃飯的時候“必先祭其先祖於庭”,所以“食”後面的逗號應當取消①。

諸壘相次土崩，悉棄其器甲，争投水死者十餘萬，斬首亦如之。 (《資治通锰》卷一百四十六》)

“争投水死者十餘萬”讀成一句，好像戰敗的士兵有十餘萬人争著投水去死，很明顯這不近情理。因焉士兵投水是焉了活命，不是為了尋死。應當在“争投水”後面加上逗號。

使諒收交州刺史修湛、新昌太守梁碩，殺之。諒誘湛，斬之。碩舉兵圍諒於龍編。(《資治通鑑》卷九十二)

從前一句“殺之”看，修湛、梁碩已經被殺。從後一句“諒誘湛，斬之”來看，

① 《史記 · 田單列傳》:“而田單乃令城中人食必先祭其先祖於庭，飛鳥悉翔舞城中下食。”

“殺之”還不是事實，只是“使”的内容。這様標點，前後就有了矛盾，應當把“殺之”前的逗號去掉。

綦毋張丧車，從韓厥曰：“請寓乘，從左右。”皆肘之，使立於後。 (《左傅 ·成公二年》)

綦毋張提出請求要搭載韓厥的車子(“請寓乘”),但“從左右”不可能是綦毋張説的話：第一，他不可能自己説既從左，又從右。第二，“從左右”是他的舉動，如果是説的話，“皆肘之”(用左右兩個胳膊肘搗撃他)就失去了依託。可見“從左右”不應當括在引號的裹面。

興元中，有僧曰法欽，以其道高，居徑山。時人謂之徑山長者。 (《唐語林》卷一)

句中“以”是介詞，表示原因。這様標點，好像法欽是因焉“道高”纔“居徑山”。這在事理上説不通，因為“道高”輿“居徑山”不存在因果關係。從下文看，當時的人所以稱他“徑山長者”,一是因焉他“居徑山”,二是因焉他 “道高”。可見介詞“以”一直管到“居徑山”,“居徑山”後的句號應改焉逗號。

二考慮對詞義的理解是不是正確

古代漢語中的一個單音詞往往有幾個意思，很多意思後來消亡了，再加上古漢語字舆詞複雜的對應關係，所以標點古書時特别要注意對詞義的凖確把握。如：

夫唯禽獸無禮，故父子聚麾(yōu, 牝鹿)。是故聖人作屬禮以教人，使人以有禮，知自别於禽獣。(《禮記 · 曲禮上》)

句中“是故聖人作焉禮以教人”,是把“作焉”看成了一個雙音詞，意思是聖人製作了禮法來教化人。實際上，這裹的“作”是一個單音詞，是興起、出現的意思。應當標點焉“是故聖人作，焉禮以教人”,意思是有聖人出現，製作了禮法来教化人。“作”的這種用法，古書中多見。如《韓非子 ·五蠹》:“有聖人作，搏木為巢以避翠害。”“有聖人作，鑽燧取火以化腥臊。”

是故無其實而喜其名者削，無德而望其福者約，無功而受其禄者

辱禍必握。(《戰國策 ·齊策四》)

句中“削”是削弱的意思，“約”是窮困、困窘的意思，“辱”是羞辱的意思。 “禍必握”的“握”是一個假借字，是厚、重的意思(另一個本子寫作“渥”)。 “禍必握”是説禍必重。很明顯，前面是三個排比句，“禍必握”單獨是一句。由於不明白“握”的意思，“禍”的前面没有點断，句子就講不通了。

使蛊之，而屬之簟食，舆肉，置諸橐以輿之。(《左傅 · 宣公二年》)

這是説凖備了“簞食”和“肉”放在口袋裹送給一個人。依照上面的標點， “輿肉”的“輿”是一個動詞，給予的意思。這様一来，就同“輿之”的“輿” (給)意思重複了。“輿肉”的“輿”是一個連詞，前面的逗號應去掉。

馬武屬(蘇)茂、(周)建所敗，奔過王霸营，大呼求救。霸曰：“賊兵盛出，必兩败，弩力而已!”乃閉营堅壁。(《资治通鑑》卷四十一)

管中的王霸“閉營堅壁”,可見没有出警救馬武，没有出誉的原因是“出必兩敗”。句中“兩敗”的“兩”指馬武和王霸兩方。照現在的標點，“兩”到底指哪兩方就不明白了。正確的標點是：“賊兵盛，出必兩敗，弩力而已!”

(吕)布性決易，所属無常。(高)順每谏曰：“将軍皋動，不肯詳思，忽有得失，動則言誤，豈可数乎!”(《资治通錳》卷六十二)

“動則言誤”是説吕布動不動就説“錯了”。“動則言誤”的“誤”如果不加引號，容易理解成動不動就説錯話，應當給“誤”加上引號比較妥當。

洪於大義，不得不死；念諸君無事，空輿此禍，可先城未敗，將妻子出。(《資治通鑑》卷五十三)

當時臧洪守東郡，“城中糧榖已盡”,外無救兵，所以他叫部下将士带著妻子棄城逃命。“無事”是没有必要、犯不上的意思，不是没有事兒做；“空輿此禍”是白白犠牲的意思，中間不能加逗號断開。標點者對“無事”一詞理解有錯誤。

徐羡之起自布衣……沈密寡言，不以憂喜見色；颇工弈棋、觀戲，常若未解，當世倍以此推之。(《资治通鎧》卷一百十九)

這裏説徐羨之“頗工弈棋、觀戲”,有幾處講不通：第一，“工弈棋”可以説，但工“觀戲”的意思不好理解。第二，既然説“頗工”,下文又説"常若未解”,前後有矛盾。第三，“當世倍以此推之”,是推崇他“頗工弈棋、觀戲”

呢?還是“常若未解”呢?標點的問题出在“觀戲”上，這裏“觀戲”就是看人下棋，不是今天的看戲劇表演。正確的標點是：“頗工弈棋，觀戲常若未解，當世倍以此推之。”“觀戲常若未解”不是他真的看不懂，而是看懂了不露聲色，這一句正跟前面的“沈密寡言，不以憂喜見色”相照應，

會蜀人费合告(徐)怦反，怦有與將帥書云：“事事往，人口具(口具：當面陳述)。”(《資治通鑑》卷一百六十四)

“事事往，人口具”很费解。原來“往人”是一個詞，就是“派往的人”,“往” 的後面不能断開。因為不懂“往人”的意思，誤加了一個逗號。

==Session 13《禮記》Liji Book of Rites V Jan 26 8:00-9:30==
三考慮是不是合乎語法

詞的意義一様，漢語的語法也在不斷地變化，一個句子能不能講通，要看是不是合乎當時的語法規則，不能用現代漢語的語法去衡量。

廢焚，子退朝，曰：“傷人乎不?”問馬。(《論語 · 鄉黨》)

“傷人乎不”是一個疑問句，是在疑問語氣詞“乎”的後面加一個“不”。這様的句法是後來纔有的，先秦的時候疑問句還没有這種格式。正確的標點是：

廢焚，子退朝，曰：“傷人乎?”不問馬

再看幾個例子：

工尹商陽輿陳棄疾追吴師，及之。陳棄疾謂工尹商陽曰：“王事也，子手弓。”而可手弓。“子射諸。”射之，斃一人，冁(chàng) 弓。 (《禮記 ·檀弓下》)

這是説工尹商陽和陳棄疾追趕吴國的軍隊，追上以後，陳棄疾讓工尹商陽射吴軍。但是“而可手弓”一句無法作語法分析，由此我們可以考慮，這一句的標點是不是出了問题。正確的標點是：

工尹商陽舆陳棄疾追吴師，及之。陳棄疾謂工尹商陽曰：“王事也，子手弓而可。”手弓。“子射諸。”射之，斃一人，辗弓。

“子手弓而可”的意思是陳棄疾對工尹商陽説：“你可以把弓拿在手裏。”

“手”用作動詞。下面“手弓”是説工尹商陽聽了他的話，就把弓拿在手裏。

(劉)毅與(虚)循戰於桑落洲，毅兵大敗，棄船以數百，人步走；餘衆皆属循所虜，所棄幅重山積。(《资治通鑑》卷一百一十五)

“棄船以數百”一句，古漢語没有這様的説法。可以説“棄船以百數”,不能説“棄船以數百”;而且“人步走”的説法也很彆扭。正確的標點是“棄船，以數百人步走”,就是扔掉船帶著數百人徒步逃跑。這様標點，下文的“餘衆”(剩下的人)也有了承接。

校尉丁斐，放牛馬以餌賊，賊亂，取牛馬，操乃得渡。(《資治通锰》卷六十六)

“賊亂，取牛馬”一句，好像是賊先亂，然後取牛馬。從上下文的意思看，是説賊争著取牛馬毫無秩序。去掉“取”前的逗號，説成“賊亂取牛馬”,讓 “亂”作“取牛馬”的狀語，就符合原文的意思了。

且夫天者，氣邪?體也。(《論衡 ·談天》)

這句話原意是説：“再説天是氣呢?還是實體呢?”這本是一個選擇問句，這様的問句常常用“也”同“邪”相呼應，所以“也”字的後面應該是問號。

問今是何世，乃不知有漢，無論魏昏。此人一一屬具言，所聞皆歉惋。(陶淵明《桃花源記》)

在古漢語中，“所聞”和“聞者”指代的對象不一様。“聞者”指代聞的施動者，“所聞”是一個“所”字結構，指代聞的對象。這句話裏“具言”的内容是 “此人”聞知的有關漢和魏晋的事情，可以説“所聞”。“皆歉惋”的施動者指的是村中人，不能用“所聞”,只能用“聞者”。正確的標點是：“此人一一為具言所聞，皆欺惋。”

四考慮是不是違背歷史文化常識

標點古書是一項综合性的工作，只掌握語言方面的知識還不够，如果對中國的歷史文化不了解，標點古書也會遇到困難。如：

《史記 · 天官書》云。牽牛馬犠牲。其北河鼓。河鼓大星。上將左右。左右將。(胡仔《苕溪漁隱叢話》後集卷七)

這段話説得是幾顆星的位置，照上面的標點實在無法讀懂。依據唐代張守節《史記正義》的説法，《史記》原本的意思是：牽牛星代表人間祭祀用的犧牲，它的北面是河鼓星。河鼓共有三星，其中的大星代表上将，左右兩星代表左右将。所以正確的標點應當是：

《史記 ·天官書》云：“牽牛馬犧牲，其北河鼓。河鼓：大星，上将；左右，左右將。"

再如：

泰山聳左属龍華山。聲右馬虎嵩。馬前案。淮南諸山。屬第二重案。(福格《聽雨叢談》卷五)

這段話説的是幾座山的位置關係：其中泰山、華山、嵩山都屬於中國歷史上説的五獄。泰山是東嶽，在北京之左(東面),所以説“聳左為龍”;華山是西嶽，在北京之右(西面),所以説聳右焉虎；嵩山是中嶽，在北京之前 (南面),所以稱為前案。淮南諸山還要再靠南，所以説是第二重案。正確的標點是：

泰山耸左属龍，華山聳右属虎，嵩属前案，淮南諸山馬第二重案。

再如：

癸丑，以光禄勋陳國、袁滂属司徒。(《資治通鑑》卷五十七)

這様標點，好像陳國、袁滂是兩個人，實際上袁滂是陳國人。陳國是封國名，不是人名，應去掉後面的頓號。

李晟行且收兵，亦自浦津濟軍於東魏橋。(《資治通鑑》卷二百二十九)

浦津和東魏橘是雨處地方，考察當時的地理，這兩處地方距離不近。句中 “濟”是渡水的意思，“軍”是駐扎的意思。李晟在浦津渡河輿在東魏橋駐軍是先後發生的兩件事，“濟”字後面應加逗號。

由上面的舉例可以看出，標點古書要做到正確無誤，確實不是一件容易的事情：不光要具備古代漢語方面的基礎知識(詞彙的、語法的、語音的),還要對中國的歷史文化有所了解。這方面的知識涉及得很廣，諸如天文、地理、科舉、職官、宗法、禮俗以及日常生活的各方面，需要在讀書中逐步積累。學習這兩方面的知識，没有捷徑可循，只有多讀古書，在讀書中勤於思考，進行必要的標點練習，日久天長，標點古書的能力自然就會有所提高。

==Session 14 Selected Readings Feb 2 8:00-9:30==
==Selected Readings==
==The Book of Rites – introduction 概要==
《禮記》
*The Book of Rites – vocabulary 常用詞
*The Book of Rites – grammar
*The Book of Rites - translation exercises
〈禮連〉"大同與小康" (2500 BCE)

the society in Great Unity was ruled by the public, where the people chose men of virtue and ability, and valued trust and harmony. People did not only love their own parents and children, but also secured the living of the elderly until their ends, let the adults be of use to the society, and helped the young grow. Those who were widowed, orphaned, childless, handicapped and diseased were all taken care of. Men took their responsibilities and women had their homes. People disliked seeing resources being wasted but did not seek to possess them; they wanted to exert their strength but did not do it for their own benefit. Therefore, selfish thoughts were dismissed, people refrained from stealing and robbery, and the outer doors remained open.

Source: Datong (great unity) concept in: Liji (Book of Rites), chapter "Lǐyùn" (禮運), paragraph 1, full text: http://ctext.org/liji/li-yun.

Compare with: Gilgamesh (2600 BCE)
He finished twelve miles, and it got bright. Before him lay a shark of the gods. When he saw him, he went towards him. Rubies he wears as fruit, hanging with vines to look beautifully. Lapislazuli are his branches, he bears fruits worth seeing. Gilgamesh stopped one in his walk and raised his eyes to that shark of the gods.

From: The Gilgamesh Epos: The oldest traditional myth in history. MarixVerlag, 2011, p. 74 (end of Table IX).

==Session 15 Feb 9 8:00-9:30 Final Paper (homework)==

=Syllabus=
Język chiński klasyczny - proza
Educational subject description sheet
==Basic information==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Field of study
Sinologia
Speciality
-
Department
Faculty of Modern Languages and Literatures
Study level
First-cycle programme
Study form
Full-time
Education proﬁle
General academic
</td>
<td>
Didactic cycle
2023/24
Subject code
09SNLS.130K.03181.23
Lecture languages
Chinese
Mandatory
Elective
Block
Major subjects
</td>
</tr>
<tr>
<td>
Subject coordinator
</td>
<td>
Hsiu-Ting Yu
</td>
</tr>
<tr>
<td>
Lecturer
</td>
<td>
Hsiu-Ting Yu
</td>
</tr>
</tbody>
</table>
===Period===
Semester 5
===Activities and hours===
• Conversatory classes: 30, Graded credit
===Number of===
===ECTS points===
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_002.png"
width="681" height="55"> 
2 
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_003.png"
width="681" height="55">
===Period===
Semester 6
===Activities and hours===
• Conversatory classes: 30, Exam
===Number of===
===ECTS points===
3 
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_004.png"
width="682" height="1">
1 / 5
==Goals==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Code
</td>
<td>
Goal
</td>
</tr>
<tr>
<td>
G1
</td>
<td>
To familiarize the student with basic
grammatical structures and lexis of classical Chinese.
</td>
</tr>
<tr>
<td>
G2
</td>
<td>
To familiarize the student with selected prose
works written in classical Chinese.
</td>
</tr>
<tr>
<td>
G3
</td>
<td>
To prepare the student to interpret and
analyze prose works in classical Chinese.
</td>
</tr>
<tr>
<td>
G4
</td>
<td>
To familiarize the student with the diﬀerences
between classical and modern Chinese
</td>
</tr>
</tbody>
</table>
==Entry requirements==
The students have the ability to communicate in Chinese at the B1
level.
==Subject's learning outcomes==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Code
</td>
<td>
Outcomes in terms of
</td>
<td>
Learning outcomes
</td>
<td>
Examination methods
</td>
</tr>
<tr>
<td>
Knowledge – Student:
</td>
</tr>
<tr>
<td>
W1
</td>
<td>
understand the grammatical diﬀerences between
classical and modern Chinese
</td>
<td>
SNL_K1_W02, SNL_K1_W05, SNL_K1_W07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
W2
</td>
<td>
know the cultural, philosophical and social
context of the discussed works
</td>
<td>
SNL_K1_W05
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
Skills – Student:
</td>
</tr>
<tr>
<td>
U1
</td>
<td>
know the basic vocabulary of classical Chinese
</td>
<td>
SNL_K1_U07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
U2
</td>
<td>
understand the meaning of prose texts written
in classical Chinese
</td>
<td>
SNL_K1_U07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
U3
</td>
<td>
read texts written in traditional
(non-simpliﬁed) Chinese characters
</td>
<td>
SNL_K1_U07
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
<tr>
<td>
U4
</td>
<td>
translate prose works written in classical
Chinese into modern Chinese and Polish
</td>
<td>
SNL_K1_U07, SNL_K1_U10
</td>
<td>
Written exam, Written translations of prose
works
</td>
</tr>
</tbody>
</table>
==Study content==
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
No.
</td>
<td>
Course content
</td>
<td>
Subject's learning outcomes
</td>
<td>
Activities
</td>
</tr>
<tr>
<td>
1.
</td>
<td>
Introduction to Classical Chinese
</td>
<td>
W1, U1
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
2.
</td>
<td>
Prose works in classical Chinese -
introduction
</td>
<td>
W2, U1
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
3.
</td>
<td>
Prose review and translation exercises: 《tiě
chǔ chéng zhēn》
</td>
<td>
W2
</td>
<td>
Conversatory classes
</td>
</tr>
</tbody>
</table>
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_005.png"
width="682" height="1">
2 / 5
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
4.
</td>
<td>
Prose review and translation exercises:
《zìxiāng- máodùn》
</td>
<td>
U1, U2, U3
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
5.
</td>
<td>
Prose review and translation exercises:
《shǒuzhū- dàitù》
</td>
<td>
W1
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
6.
</td>
<td>
Prose review and translation exercises: 《duō
duō yì shàn》
</td>
<td>
U1, U2, U3, U4
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
7.
</td>
<td>
Prose review and translation exercises: 《jiào
xué xiāng zhǎng》
</td>
<td>
W2
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
8.
</td>
<td>
Prose review and translation exercises:
《zhīyīn》
</td>
<td>
U1, U2, U3, U4
</td>
<td>
Conversatory classes
</td>
</tr>
<tr>
<td>
9.
</td>
<td>
Prose review and translation exercises: 《zhuān
xīn zhì zhì》
</td>
<td>
U1, U2, U3, U4
</td>
<td>
Conversatory classes
</td>
</tr>
</tbody>
</table>
==Course advanced==
===Semester 5===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Teaching and learning methods and activities
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
Lecture with a multimedia presentation of
selected issues, Conversation lecture, Work with text,
Classes method, Translation exercises
</td>
</tr>
</tbody>
</table>
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Credit conditions
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
1. Students should attend all course meetings,
medical reasons of absence are honored. Students are NOT
allowed to attend ﬁnal test and will fail the course if
there are absences more than 3 times without doctor’s
note.
2. Students have to turn homework in on time.
The students will fail the course if they do not turn in
on time 3 times.
3. Students must fulﬁll the assignments, which
involve written translations of Chinese prose.
</td>
</tr>
</tbody>
</table>
===Semester 6===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Teaching and learning methods and activities
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
Lecture with a multimedia presentation of
selected issues, Conversation lecture, Work with text,
Classes method, Translation exercises
</td>
</tr>
</tbody>
</table>
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activities
</td>
<td>
Credit conditions
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
1. Students should attend all course meetings,
medical reasons of absence are honored. Students are NOT
allowed to attend ﬁnal exam and will fail the course if
there are absences more than 3 times without doctor’s
note.
2. Students have to turn homework in on time.
The students will fail the course if they do not turn in
on time 3 times.
3. Students must pass the ﬁnal exam.
</td>
</tr>
</tbody>
</table>
<img
src="jezyk-chinski-klasyczny-proza-09snls-130k-03181-23/Image_006.png"
width="682" height="1">
3 / 5
==Literature==
===Obligatory===
1. LI LuXing 李禄兴(ed.) 2008 Jingyonggudaihanyu今用古代汉语 Beijing北京:
北京語言大學出版社 Beijingyuyandaxue publisher
===Optional===
1. Materials provided by the teacher
==Calculation of ECTS points==
===Semester 5===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activity form
</td>
<td>
Activity hours*
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
30
</td>
</tr>
<tr>
<td>
Preparation for classes
</td>
<td>
5
</td>
</tr>
<tr>
<td>
Reading the indicated literature
</td>
<td>
10
</td>
</tr>
<tr>
<td>
Other
</td>
<td>
5
</td>
</tr>
<tr>
<td>
Preparation for the assessment
</td>
<td>
10
</td>
</tr>
<tr>
<td> 
</td>
</tr>
<tr>
<td>
Student workload
</td>
<td>
Hours
60
</td>
</tr>
<tr>
<td>
Number of ECTS points
</td>
<td>
ECTS
2
</td>
</tr>
</tbody>
</table>
* hour means 45 minutes
===Semester 6===
<table style="border-collapse:collapse" cellspacing="0" border="1">
<tbody>
<tr>
<td>
Activity form
</td>
<td>
Activity hours*
</td>
</tr>
<tr>
<td>
Conversatory classes
</td>
<td>
30
</td>
</tr>
<tr>
<td>
Preparation for classes
</td>
<td>
10
</td>
</tr>
<tr>
<td>
Reading the indicated literature
</td>
<td>
10
</td>
</tr>
<tr>
<td>
Preparation for the exam
</td>
<td>
30
</td>
</tr>
<tr>
<td>
Other
</td>
<td>
10
</td>
</tr>
<tr>
<td> 
</td>
</tr>
<tr>
<td>
Student workload
</td>
<td>
Hours
90
</td>
</tr>
<tr>
<td>
Number of ECTS points
</td>
<td>
ECTS
3
</td>
</tr>
</tbody>

=以后：Syllabus of Wenyan wen PROSE =

SYLLABUS – A COURSE DESCRIPTION

I. General information

#Course name: Classical Chinese – poetry

#Course code:

#Course type (compulsory or optional): optional

#Study programme name: Chinese studies

#Cycle of studies (1st or 2nd cycle of studies or full master’s programme): 1st cycle

#Educational profile (general academic profile or practical profile): general academic

#Year of studies (if relevant): Year 3

#Type of classes and number of contact hours (e.g. lectures: 15 hours; practical classes: 30 hours): 60 h K (30+30)

#Number of ECTS credits: 5 (2+3)

#Name, surname, academic degree/title of the course lecturer/other teaching staff:

#Language of classes: Chinese

#Online learning – yes (partly – online / fully – online) / no: no

II. Detailed information

1. Course aim (aims):

*Familiarizing the student with the basic grammatical structures and lexis of classical Chinese.
*Familiarizing the student with selected poems written in classical Chinese.
*Preparing the student to interpret and analyze poetic works in classical Chinese.
*Familiarizing the student with the differences between classical and modern Chinese

2. Pre-requisites in terms of knowledge, skills and social competences (if relevant):

• The student should have the ability to communicate in Chinese at the B1 level

3. Course learning outcomes (EU) in terms of knowledge, skills and social competences and their reference to study programme learning outcomes (EK):

Course learning outcome symbol (EU) On successful completion of this course, a student will be able to: Reference to study programme learning outcomes (EK)

JCKPOE_01 know the most important poets of the Tang and Song dynasties and characterize their poetry; K_W05, K_U02

JCKPOE_02 understand the meaning of poetic texts written in classical Chinese; K_U07

JCKPOE_03 read texts written in traditional (non-simplified) Chinese characters; K_U07

JCKPOE_04 understand the grammatical differences between classical and modern Chinese; K_W02, K_W05

K_W07, K_U04

JCKPOE_05 know the cultural and philosophical context of the discussed works;

K_W05

JCKPOE_06 translate poetry written in classical Chinese into modern Chinese and Polish. K_U07, K_U10

4. Learning content with reference to course learning outcomes (EU)

Course learning content: Course learning outcome symbol (EU)

Introduction to Classical Chinese. JCKPOE_04

Characteristics of Tang Dynasty Poetry. JCKPOE_01, JCKPOE_05

Characteristics of Song Dynasty Poetry. JCKPOE_01, JCKPOE_05

Poetry review and translation exercises: Wang Wei, “Song youren”. JCKPOE_02, JCKPOE_03

JCKPOE_06

Poetry review and translation exercises: Bai Juyi “Song youren”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Du Fu "Xianshi xiaosa". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Li Bai “Xianshi xiaosa”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Du Fu "Xiangchou qingchou". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Wang Shangyin "Xiangchou qingchou". JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Liu Yuxi “Geyong”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Meng Jiao “Geyong”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Wang Changling “Chusai”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Lu Lun “Chusai”. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Su Dongpo - ci poetic works. JCKPOE_02, JCKPOE_03 JCKPOE_06

Poetry review and translation exercises: Xin Qiji - ci poetic works. JCKPOE_02, JCKPOE_03 JCKPOE_06

5. Reading list:

‒ Huayu shici shangxi

‒ Materials provided by the teacher

III. Additional information

1. Teaching and learning methods and activities to enable students to achieve the intended course learning outcomes (please indicate the appropriate methods and activities with a tick and/or suggest different methods)

Teaching and learning methods and activities X

Lecture with a multimedia presentation X

Interactive lecture

Problem – based lecture

Discussions

Text-based work X

Case study work

Problem-based learning

Educational simulation/game

Task – solving learning (eg. calculation, artistic, practical tasks)

Experiential work X

Laboratory work

Scientific inquiry method

Workshop method

Project work

Demonstration and observation

Sound and/or video demonstration

Creative methods (eg. brainstorming, SWOT analysis, decision tree method, snowball technique, concept maps)

Group work

Other (please specify) – translation exercises X

…

2. Assessment methods to test if learning outcomes have been achieved (please indicate with a tick the appropriate methods for each LO and/or suggest different methods)

Assessment methods Course learning outcome symbol

JCKPOE_01 JCKPOE_02 JCKPOE_03 JCKPOE_04 JCKPOE_05 JCKPOE_06

Written exam X X X X X X

Oral exam

Open book exam

Written test

Oral test

Multiple choice test

Project

Essay

Report

Individual presentation

Practical exam (performance observation)

Portfolio

Other (please specify) - written translations of poetic works X X X X

…

3. Student workload and ECTS credits

Activity types Mean number of hours spent on each activity type

Contact hours with the teacher as specified in the study programme 60

Independent study* Preparation for classes 15

Reading for classes 15

Essay / report / presentation / demonstration preparation, etc.

Project preparation

Term paper preparation

Exam preparation 20

Other (please specify) - 40

…

Total hours 150

Total ECTS credits for the course 5

* please indicate the appropriate activity types and/or suggest different activities

4. Assessment criteria in accordance with AMU in Poznan’s grading system:
very good (bdb; 5.0): very good knowledge of poetry of the Tang and Song dynasties, very good knowledge of cultural and philosophical contexts, very good ability to understand and translate texts written in classical Chinese, very good knowledge of the differences between classical and modern Chinese no problems with reading texts written in traditional characters;

good plus (+db; 4.5): as above, with few shortcomings;

good (db; 4.0): a wider range of shortcomings possible, good ability to understand and translate texts written in classical Chinese, good knowledge of the differences between classical and modern Chinese, occasional problems in reading texts written in traditional characters;

satisfactory plus (+dst; 3.5): satisfactory knowledge of poetry of the Tang and Song dynasties, poor knowledge of cultural and philosophical contexts, satisfactory ability to understand and translate texts written in classical Chinese, satisfactory knowledge of the differences between classical and modern Chinese;

satisfactory (dst; 3.0): satisfactory knowledge of poetry of the Tang and Song dynasties, poor knowledge of cultural and philosophical contexts, poor ability to understand and translate texts written in classical Chinese, poor knowledge of the differences between classical and modern Chinese;

unsatisfactory (ndst; 2.0): unsatisfactory knowledge of Tang and Song dynasty poetry, unfamiliarity with cultural and philosophical contexts, unsatisfactory ability to understand and translate texts written in classical Chinese, lack of knowledge of the differences between classical and modern Chinese.

SYLLABUS – A COURSE DESCRIPTION

I. General information

13. Course name: Classical Chinese – prose

14. Course code:

15. Course type (compulsory or optional): optional

16. Study programme name: Chinese studies

17. Cycle of studies (1st or 2nd cycle of studies or full master’s programme): 1st cycle

18. Educational profile (general academic profile or practical profile): general academic

19. Year of studies (if relevant): Year 3

20. Type of classes and number of contact hours (e.g. lectures: 15 hours; practical classes: 30 hours): 60 h K (30+30)

21. Number of ECTS credits: 5 (2+3)

22. Name, surname, academic degree/title of the course lecturer/other teaching staff:

23. Language of classes: Chinese

24. Online learning – yes (partly – online / fully – online) / no: no

II. Detailed information

1. Course aim (aims):
*Familiarizing the student with basic grammatical structures and lexis of classical Chinese.
*Familiarizing the student with selected prose works written in classical Chinese.
*Preparing the student to interpret and analyze prose works in classical Chinese.
*Familiarizing the student with the differences between classical and modern Chinese

2. Pre-requisites in terms of knowledge, skills and social competences (if relevant):
*The student should have the ability to communicate in Chinese at the B1 level

3. Course learning outcomes (EU) in terms of knowledge, skills and social competences and their reference to study programme learning outcomes (EK):

Course learning outcome symbol (EU) On successful completion of this course, a student will be able to: Reference to study programme learning outcomes (EK)

JCKPRO_01 know the basic vocabulary of classical Chinese; K_U07¬

JCKPRO_02 understand the meaning of prose texts written in classical Chinese; K_U07

JCKPRO_03 read texts written in traditional (non-simplified) Chinese characters; K_U07

JCKPRO_04 understand the grammatical differences between classical and modern Chinese; K_W02, K_W05 K_W07, K_U04

JCKPRO_05 know the cultural, philosophical and social context of the discussed works; K_W05

JCKPRO_06 translate prose works written in classical Chinese into modern Chinese and Polish. K_U07, K_U10

4. Learning content with reference to course learning outcomes (EU)

Course learning content: Course learning outcome symbol (EU)

Introduction to Classical Chinese. JCKPRO_01, JCKPRO_04

Prose works in classical Chinese - introduction. JCKPRO_01, JCKPRO_05

The Analects - introduction. JCKPRO_05

The Analects - vocabulary. JCKPRO_01, JCKPRO_02 JCKPRO_03

The Analects - grammar. JCKPRO_44

The Analects - translation exercises. JCKPRO_01, JCKPRO_02
JCKPRO_03, JCKPRO_06

The Book of Rites - Introduction. JCKPRO_05

The book of Rites - vocabulary. JCKPRO_01, JCKPRO_02 JCKPRO_03, JCKPRO_06

The book of Rites - grammar. JCKPRO_04

The Book of Rites - translation exercises. JCKPRO_01, JCKPRO_02 JCKPRO_03, JCKPRO_06

5. Reading list:
*Gudai Hanyu
*Materials provided by the teacher

III. Additional information

1. Teaching and learning methods and activities to enable students to achieve the intended course learning outcomes (please indicate the appropriate methods and activities with a tick and/or suggest different methods)

Teaching and learning methods and activities X

Lecture with a multimedia presentation

Interactive lecture X

Problem – based lecture

Discussions

Text-based work X

Case study work

Problem-based learning

Educational simulation/game

Task – solving learning (eg. calculation, artistic, practical tasks)

Experiential work X

Laboratory work

Scientific inquiry method

Workshop method

Project work

Demonstration and observation

Sound and/or video demonstration

Creative methods (eg. brainstorming, SWOT analysis, decision tree method, snowball technique, concept maps)

Group work

Other (please specify) – translation exercises X

…

2. Assessment methods to test if learning outcomes have been achieved (please indicate with a tick the appropriate methods for each LO and/or suggest different methods)

Assessment methods Course learning outcome symbol

JCKPRO_01 JCK PRO _02 JCK PRO _03 JCK PRO _04 JCK PRO _05 JCK PRO _06

Written exam X X X X X X

Oral exam

Open book exam

Written test

Oral test

Multiple choice test

Project

Essay

Report

Individual presentation

Practical exam (performance observation)

Portfolio

Other (please specify) - written translations of prose works X X X X

…

3. Student workload and ECTS credits

Activity types Mean number of hours spent on each activity type

Contact hours with the teacher as specified in the study programme 60

Independent study* Preparation for classes 15

Reading for classes 15

Essay / report / presentation / demonstration preparation, etc.

Project preparation

Term paper preparation

Exam preparation 20

Other (please specify) - 40

…

Total hours 150

Total ECTS credits for the course 5

* please indicate the appropriate activity types and/or suggest different activities

4. Assessment criteria in accordance with AMU in Poznan’s grading system:

very good (bdb; 5.0): very good knowledge of classical Chinese vocabulary in the context of prose works, very good knowledge of cultural, philosophical and social contexts, very good ability to understand and translate texts written in classical Chinese, very good knowledge of the differences between classical and contemporary Chinese, no problems in reading texts written in traditional characters;

good plus (+db; 4.5): as above, with few shortcomings;

good (db; 4.0): a wider range of shortcomings possible, good ability to understand and translate texts written in classical Chinese, good knowledge of the differences between classical and modern Chinese, occasional problems in reading texts written in traditional characters;

satisfactory plus (+dst; 3.5): satisfactory knowledge of classical Chinese vocabulary in the context of prose works, poor knowledge of cultural, philosophical and social contexts, satisfactory ability to understand and translate texts written in classical Chinese, satisfactory knowledge of the differences between classical and modern Chinese language;

satisfactory (dst; 3.0): satisfactory knowledge of classical Chinese vocabulary in the context of prose works, poor knowledge of cultural, philosophical and social contexts, poor ability to understand and translate texts written in classical Chinese, poor knowledge of the differences between classical and modern Chinese ;

unsatisfactory (ndst; 2.0): unsatisfactory knowledge of classical Chinese vocabulary in the context of prose works, unfamiliarity with cultural, philosophical and social contexts, unsatisfactory ability to understand and translate texts written in classical Chinese, lack of knowledge of the differences between classical and modern Chinese.

=Examples from other courses=
'''Course schedule'''

Prose review and translation exercises:

Textbook with representative Chinese excerpt prose texts from different dynasties

*送別友人 Songbie youren, p. 1 Farewell, my friend
#Wang Wei, “Song youren”, p. 46
#Bai Juyi “Song youren”, p. 28
*閒適瀟灑 Xianshi xiaosa, p. 73 Leisurely and Casually
#Du Fu "Xianshi xiaosa", p. 82
#Li Bai “Xianshi xiaosa”, p. 119
*鄉愁情愁 Xiangchou qingchou, p. 141
#Du Fu "Xiangchou qingchou", p. 161
#Li Shangyin "Xiangchou qingchou", p. 184
*歌詠抒懷 Geyong shuhuai, p. 213
#Liu Yuxi “Geyong”, p. 218
#Meng Jiao “Geyong”, p. 270
*邊塞戰爭 Biansai zhanzheng, p. 275
#Wang Changling “Chusai”, p. 287
#Lu Lun “Chusai”, p. 316
*詩人小傳 Poets' biographies
#Su Dongpo - ci poetic works
#Xin Qiji - ci poetic works

Classical Prose Reading Course: General introduction to classical Chinese language, Prose writing in classical Chinese

Possible other texts
#The Book of Songs
#The Songs of Chu
#Poetry of the Tang Dynasty

Literature Reading Course:
#Song Poems (ci): Su Dongpo: “Trampled Green”
#Yuan Drama (Zaju): Guan Hanqing: “The Injustice to Dou E”
#Ming novels (Three Kingdoms, Journey to the West, Outlaws of the March, The Scholars)
#Qing novels (Cao Xueqin: Red Chamber Dreams)
#Late Qing dystopian literature (Liang Qichao: The Future of New China, Kang Youwei: Datong shu)
#Republican Literature (Lu Xun, Guo Moruo, Zhou Zuoren, Yu Dafu)
#Modern Literature (Underground poets, Wang Meng, Mo Yan)
#Contemporary Literature (Han Han, Zhang Wei, Xu Zechen, Han Shaogong)
#Web literature (excerpts live on http://qidian.com)
#Science Fiction (Liu Cixin: The Three Body Problem, The Wandering Earth)

=Other Syllabi=

下学年您的课目教学大纲链接，请查收：

硕士研究生一年级：

文言文诗词： Classical Chinese Prose and Poetry https://sylabus.amu.edu.pl/en/document/18aa241a-0d6b-4966-8d6e-5e5aa599d719.pdf

中国文化：https://sylabus.amu.edu.pl/en/document/8c588648-9c3d-48f9-87d8-7777bed4781f.pdf

中国文学述评：https://sylabus.amu.edu.pl/en/document/810faf2a-c2f4-4fa8-8e75-c14d7781b458.pdf

硕士研究生二年级：

写作：https://sylabus.amu.edu.pl/en/document/3c4886f7-b261-4886-b1f3-df1d7b5ab5ba.pdf

以后：

文言文：https://sylabus.amu.edu.pl/en/document/4727fbe0-4ef6-4aed-9212-2aa66c64e08f.pdf

20231208 homework

2023-12-07T19:48:42Z

Zhou Jiaqi: /* 周佳琪 Katarzyna Gutorow */

To go back to the course homepage, please click here: https://bou.de/u/wiki/Classical_Chinese_Poetry_and_Prose#.E3.80.8A.E8.AB.96.E8.AA.9E.E3.80.8B.E9.A0.90.E7.A7.91.E4.BD.9C.E6.A5.AD_The_Analects_II_-_preparatory_homework:_translation_exercises

=《論語》The Analects IV=
子曰：“賢哉，回也!一簟食, 一瓢飲, 在陋巷, 人不堪其憂, 回也不改其樂。賢哉，回也!”

子貢曰: “如有博施於民而能濟衆, 何如? 可謂仁乎? ”子曰：“何事於仁, 必也聖乎! 堯舜其猶病諸! 夫
仁者，已欲立而立人，已欲達而達人。能近取譬”,可謂仁之方也已。”

曾子曰：“士不可以不弘毅, 任重而道逮”。仁以為已任，不亦重乎? 死而後已, 不亦遠乎?”

Student list (please write both, the modern Chinese translation and the English translation beneath your name):
==周佳琪 Katarzyna Gutorow==
孔子说：“回真有德行！他在陋巷里吃竹筒饭和勺饮。没有人能承受这样的忧虑，但是这没有影响回的心情。回真有德行！
子貢说：如果有一个人有能力帮助人们，使他们摆脱贫困，你会怎么看他？这能被称为 "仁 "吗？孔子说：你所做的仁慈之事，必须是神圣的！堯舜是很难理解的！仁者是希望得到帮助，而帮助别人。‘能够举出身边人的例子‘ 才能成为仁者。曾子说：一个学者必须有智慧和毅力，任重而道远。仁就是负责，这不难吗？死亡不是迟早的事吗？

Confucius said: Hui is so virtuous! He was eating dishes from a bamboo bowl and drinking from scoop at impoverished street. No person can deal with such a worry, but it didn’t even affected Hui’s mood. Hui is so virtuous!
Zi Gong said: If there was a person with ability to help people and save them from poverty, what would you think of him? Can it be called benevolence?” Confucius said: “What you do with benevolence, it must be holy! It is very hard to understand for Yao and Shun! A benevolent person is one who wants to be helped, but instead help others. ‘Being able to draw examples from nearby people’ can be the only way to be benevolent.”
Zeng ZI said: “A savant must be wise and persistent, we have a difficult way to go. To be benevolent is to be responsible, isn’t it difficult? Isn't death a matter of time?”

==安伊人 Anastasiia Kozenko==
==柯欣怡 Ke Xinyi Weronika Krzysztofa Kata==

孔子说：“回真是贤人啊！带着一竹碗饭和葫芦杯水，住在后巷里。别人无法忍受他的痛苦，但回却始终保持着快乐的性格。回果然是一个值得尊敬的人！”
Confucius said: „Hui was indeed a worthy! He lived in a back alley, had only a bamboo bowl filled with rice and a cup of water. No one could have endured his misery, but Hui’s happinness never changed. Hui is really worthy!”

子贡问：“如果有人谁能帮助别人，能够广泛地惠及百姓，能够拯救大众，你会怎样看待他呢？可以说它是一个人道的人吗？” 孔子说：“为什么只叫他这样？他当然是一个圣哲。就像是堯舜，他们仍然对仁感到困扰。仁德之人既要立自己，又要帮助别人立自己，他既要使自己顺利，又要使别人顺利。可以说，修仁之道，在于凡事能够推动自己和他人。”
Zi Gong asked: „What if there is a person who helped others, ended poverty - what would you think about this person? Could he be called humane?” Confucius said: „Why only humane? He is definitely a sage. Even Yao and Shun would have struggled to achieve this. A ren man wishing to be the best, has to see the best in others, a ren man wanting to be successful, has to see other people as successful ones. Ren is taking our own feelings as a guide.”

曾子说：“学着不要失去毅力，所有的责任不简单，要走的路很长。仁慈不是一件简单的事。只是他死的时候停止仁慈吗？”
Zeng Zi said: „Scholar may not lose his perseverance. Responsibilities are not simple and the road is long. Kindness is not simple. Is it that with death his kindness stops?”

==皮娜莉 Natalia Piasecka==
==高志尚 Gao Zhishang Marcin Paszek==
==靜香 Jing Xiang Anastasiia Yarosevych==

孔子说：“回真了不起！只用一张竹席吃饭，一只葫芦喝水，住在狭窄的巷子里，人们都难以忍受艰辛，但回依然保持快乐。回真了不起！”子贡说：“如果有人能慷慨解囊助人，使众人受益，这样的人可以称为仁吗？”孔子说：“对于仁何需考虑，必须是圣人啊！就像是堯舜，他们仍然对仁感到困扰！因为仁者，既想确立自己的位置，也想使别人确立自己的位置，既想实现自己的目标，也想使别人实现目标。能够近似地使用比喻，可以说是仁的方法。”曾子说：“士人不应该没有胸怀和毅力，职责重大而道路遥远。仁义之道以为已任，不也重要吗？死后才算完成，不也遥远吗？”

Confucius said: "How virtuous is Hui! With his single bamboo dish of rice, and his single gourd dish of drink, he can dwell in a narrow lane. I have never seen a man who loves virtue as much as he does."
Zi Gong said, "Suppose a man with the ability to benefit the people and able to relieve the multitude, what would you think of him? Would he be called benevolent?" Confucius said, "What is the use of benevolence if it is not guided by wisdom? A Yao or a Shun might still find it difficult to practice benevolence in the world. A benevolent person desires to establish others and to guide them. To be able to draw an analogy from near at hand may be said to be the way of benevolence."
Zengzi said, "A scholar should not be without broad-mindedness and perseverance. How can he fulfill his duties without such qualities? Is it possible for anyone to be without duties? Is it possible for anyone to fulfill his duties without perseverance?"

==范乐 Fan Yue Alicja Jacheć==

孔子说：“颜回啊，真是一位伟大的圣人啊！他用竹篮盛饭，用斗水喝水，住在简陋的巷子里。别人都受不了贫穷的悲伤，而颜回却能过着这样的生活。”颜回真是一位伟大的圣人啊！

Confucius said: "What a great sage, Yan Hui! He served food in a bamboo basket, drank water from a bucket and lived in a humble alley. No one else could bear the sadness of poverty, but Yan Hui was able to live like him. What a great sage, Yan Hui!”

子贡说: "如果一个人能够广泛地惠及民众，能够让他们都过上好日子，那他是什么样的人呢？能说他有仁德吗？孔子回答说 "有普通的仁德，就一定有圣德！尧舜大概也很难理解这一点！仁德之人，既要自己立身，也要帮助别人立身；既要自己顺利，也要使别人顺利。可以说，凡事能推己及人，才是修仁之道"。

Zigong said: "What kind of person is a man who can benefit the people so widely that he can make a good life for them all? Can it be said that he has benevolence and virtue? Confucius replied: "If one has ordinary benevolence and virtue, one must have saintly virtue! Yao and Shun probably had a hard time understanding this! A man of benevolence and virtue must establish himself as well as help others to establish themselves; he must make things smooth for himself as well as make things smooth for others. It can be said that the way to cultivate benevolence is to be able to push one's self and others in all things."

曾子说：“士人不能不奋发有为，任重而道远。以仁德为己任，不是一件伟大的事吗？不是很遥远吗？” 只有当你死了才停止？”

Zeng Zi said, "A scholar cannot fail to be resolute, and the task is heavy but the road is not easy". The task of being benevolent is a heavy one, isn't it? Isn't it a long way to stop only when he dies?"

==范洁宁 Fan Jiening Vladyslava Bunii==
孔子说：“真的是一位有贤德的人，那就是颜回！一竹篮简单饭菜，一瓢的水，住在简陋的小巷子里，一般人对于穷困都忧愁的受不了，但是颜回一样自得其乐。真的有贤德的人，那就是颜回！”
子贡说：“如有人能让百姓都得到实惠，又能扶贫济困，怎样？可算仁人吗？”孔子说：“岂止是仁人！必定是圣人！尧舜都做不到！所谓仁人，衹要能做到自己想成功时先帮别人成功，自己想得到时先帮别人得到，就可以了。推己及人，可算实行仁的方法。”
曾子说：“士人不可以不弘大刚毅，因为他肩负的任务重大而路程遥远。把实现仁德作为自己的任务，难道不是重大吗？到死方才停止下来，难道不是遥远吗？”
The Master said, “Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!”

Zi Gong said, “Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?” The Master said, “Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue.”
The philosopher Zeng said, “The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he considers it is his to sustain - is it not heavy? Only with death does his course stop - is it not long?”

==江小敏 Jiang Xiaomin Anastasiya Ihnatovich==

Confucius said: "Hui's virtue is truly admirable! Having a single bamboo rice dish, a single drink dish, and living in his squalid narrow alley while others couldn't bear the suffering, he didn't let it affect his joy. Hui's virtue is truly admirable!"
孔子说："回之德，实在令人敬佩！他只有一个竹饭菜，一个饮料菜，生活在他肮脏的狭窄山谷，而其他人不能忍受痛苦，他没有让它影响他的喜悦。回的德行，实在令人敬佩！"
Zi Gong said: "Suppose that a person generously gives people benefits and is able to help everyone, what would you say about him? Is it possible to call him completely virtuous?" Confucius said: "Why talk only about his virtue? Shouldn't he have the qualities of a sage? Even Yao and Shun still cared about it. Now a man of perfect virtue, desiring to establish himself, also seeks to establish others; desiring to exalt himself, he also seeks to exalt others. To be able to judge others by what is right in ourselves-this can be called the art of virtue."
子贡说："假设一个人慷慨地给人好处，并且能够帮助每个人，你会怎么说他？是否有可能称他为完全贤惠？" 孔子曰："何以只论其德？他不应该有圣人的品质吗? 连堯、舜都还在意。现在，一个德行完全的人，想建立自己，也想建立别人；想提升自己，也想提升别人。能够通过自己的权利来判断他人-这可以被称为美德的艺术。"
The philosopher Zeng said: "There is no officer without breadth of mind and strong endurance. His burden is heavy and his journey is long. Perfect virtue is a burden that he considers it his duty to bear - isn't it heavy? Only with death does his path end-isn't it long?"
曾子说："没有一个没有思想广度和耐力的军官。他的负担很重，他的旅程很长。完美的美德是他认为自己有责任承担的负担-不是很重吗？只有死亡，他的道路才会结束 - 这不是很长吗？"

==安然 An Ran Veranika Anisimava==

孔子说: "回之德，实在令人敬佩！拥有唯一的竹饭菜，唯一的南瓜饮料菜，生活在他肮脏的狭窄小巷里，而其他人不能忍受痛苦，他没有让它影响他的喜悦。真的, 回的德行令人钦佩!"
Confucius said: "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a
single gourd dish of drink, and living in his mean narrow lane, while others could not have endured
the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"

子贡说: “你会怎么说一个人，慷慨地给人好处，可以帮助每个人？是否有可能称他为完全贤惠？"孔子说："为什么只论与他有关的美德呢？他不应该有圣人的品质吗? 尧和舜大概还在意吧。现在，一个完美的美德的人，他想建立自己，也想建立别人；他想提升自己，也想提升别人。能够通过我们自己的东西来判断他人，这被称为美德的艺术。"
Zi Gong said: "What would you say about a person who, let's say, generously gives people benefits and can help everyone? Is it possible to call him completely virtuous?" Confucius said: "Why talk only about virtue in connection with him? Shouldn't he have the qualities of a sage? Even Yao and Shun still cared about it. Now a man of perfect virtue, who wants to establish himself, also seeks to establish others; wishing to elevate himself, he also seeks to elevate others. To be able to judge others by what is in ourselves is called the art of virtue."

曾子说："军官可能不是没有思想的广度和有力的耐力。他的负担很重，他的路线很长。完美的美德是他认为他要承受的负担 -- 它不重吗? 只有随着死亡，他的路线才会停止 -- 这不是很长吗？"

Zengzi said, "The officer may not be without breadth of mind and vigorous
endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he
considers it is his to sustain - is it not heavy? Only with death does his course stop - is it not long?"

==張一菲 Zhang Yifei Agnieszka Żmidzińska==
==彭小希 Peng Xiaoxi Zofia Pieróg==
==朱清月 Zhu Qingyue Julia Czuban ==
孔子说：“真是个大贤人啊，颜回！用一个竹筐盛饭，用一只瓢喝水，住在简陋的巷子里。别人都忍受不了那穷困的忧愁，颜回却能照样快活。真是个大贤人啊，颜回！” Master said, "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"
子贡说：“如果一个人能广泛地给民众以好处，而且能够帮助众人生活得很好，这人怎么样？可以说他有仁德了吗？”孔子说：“哪里仅仅是仁德呢，那一定是圣德了！尧和舜大概都难以做到！一个有仁德的人，自己想树立的，同时也帮助别人树立；自己要事事通达顺畅，同时也使别人事事通达顺畅。凡事能够推己及人，可以说是实行仁道的方法了。”
Zi Gong said, "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue."
曾子说：“士人不可不拥有宏毅之心，承担重任并追求道德。”以仁心为已任，这岂非是重大的责任？等到死后才算完成，这不也是遥远的吗？
"Zengzi said: 'A scholar-official should not lack magnanimity and determination, bearing great responsibilities while pursuing the path. To take benevolence as one's responsibility, isn't this also a weighty matter? Only after death can one say it's done, isn't this distant too?'"

==马诗慧 Martyna Maciejewska==
==宋天源 Antoni Semmler==
==欧阳珍 Dorota Ożga==
孔子说：“回真了不起！就用一张竹席吃饭，总葫芦喝水，住在狭窄的巷子里，人们都难以忍受艰辛，但回依然保持快乐。真是个大贤人啊，颜回！
Confucius said: "What a great sage, Yan Hui! He served food in a bamboo basket, drank water from a bucket and lived in a humble alley. No one else could bear the sadness of poverty, but Yan Hui was able to live like him. What a great sage, Yan Hui!”

子贡说: "如果一个人能够广泛地惠及民众，能够让他们都过上好日子，那他是什么样的人呢？能说他有仁德吗？孔子回答说 "有普通的仁德，就一定有圣德！尧舜大概也很难理解这一点！仁德之人，既要自己立身，也要帮助别人立身；既要自己顺利，也要使别人顺利。可以说，凡事能推己及人，才是修仁之道"。

Zi Gong said, "And what would you think about a man with the ability to benefit the people and able to relieve the multitude? Would he be called benevolent?" Confucius said, "What is the use of benevolence if it is not guided by wisdom? A Yao or a Shun might still find it difficult to practice benevolence in the world. A benevolent person desires to establish others and to guide them. To be able to draw an analogy from near at hand may be said to be the way of benevolence.

曾子说：“士人不能不奋发有为，任重而道远。以仁德为己任，不是一件伟大的事吗？死后才算完成，不也遥远吗？

" Zengzi said, "A scholar should not be without broad-mindedness and perseverance. How can he fulfill his duties without such qualities? Is it possible for anyone to be without duties? Is it possible for anyone to fulfill his duties without perseverance?"

==成敏娜 Marysia Wojciechowska==
子曰：“贤哉回也！一箪食，一瓢饮，在陋巷。人不堪其忧，回也不改其乐。贤哉回也！”
The Master said, "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"

子贡曰：“如有博施于民而能济众，何如？可谓仁乎？”子曰：“何事于仁，必也圣乎！尧舜其犹病诸！夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。”
Zi Gong said, "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves - this may be called the art of virtue."

曾子曰：“士不可以不弘毅，任重而道远。仁以为己任，不亦重乎？死而后已，不亦远乎？”
The philosopher Zeng said, "The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. Perfect virtue is the burden which he considers it is his to sustain - is it not heavy? Only with death does his course stop - is it not long?"

==欧阳 Aleksandra Ksel==

=《論語》The Analects V=

子路曰：“衛君待子而為政, 子將奚先?” 子曰：“必也正名乎!”
子路曰：“有是哉，子之迂也! 奚其正?”
子曰：“野哉, 由也!君子於其所不知，蓋闕如也。名不正，則言不顺; 言不順，則事不成；事不成，則禮樂不典; 禮樂不典，則刑罰不中; 刑罰不中，則民無所錯手足。故君子名之必可言也，言之必可行也”。君子於其言，無所苟而已矣“。”

Student list (please write both, the modern Chinese translation and the English translation beneath your name):
==周佳琪 Katarzyna Gutorow==

Zi Lu said: “The king of Wei is waiting for you to take over the rule, what are you going to do first? Confucius said: “The terminology must be corrected!” Zi Lu said: “Again, Confucius is making it complicated! Why would you correct terminology?” Confucius replied: “Zi Lu, you are too simple! A gentleman is conscious about things he doesn’t know. If terminology is not corrected, the words will be incorrect; if words are incorrect, nothing will be accomplished; if nothing is accomplished, the rituals and music won’t be up to par; if rituals and music are not up to pair, then the punishments and penalties will not be appropriate; if the punishments and penalties aren’t appropriate, the people can do nothing. Therefore, a gentleman's terminology must be speakable, and his words must be practicable. A gentleman’s words must be always correct."

子路说：卫王正等着你来接掌政权，你打算先做什么？孔子说：”必须纠正术语！“
子路说：”孔子又一次把问题复杂化了！为什么要纠正术语？” 孔子回答：”子路，你太单纯了！君子对自己不知道的事情要有清醒的认识。如果不纠正术语，言就会不顺；如果言不顺，则事不成；如果事不成，斋教和音乐就会不伦不类；如果斋教和音乐不伦不类，则刑罚不当；如果刑罚不当，人民就无能为力。因此，君子用术语可言，言语要可行。君子的语言总是要正确。

==安伊人 Anastasiia Kozenko==
==柯欣怡 Ke Xinyi Weronika Krzysztofa Kata==

子路说：“卫国的君王期待你协助治理国家。你先要做的是什么？孔子说：“我们要正名！“ 子路说：“你是认真的吗？为什么这个这么重要？” 孔子说：“你很简单吧？高尚的人不会对他不知道的事情妄下结论。” 孔子说：“如果术语不更正，那么所说的就无法遵循。如果说的话不能遵循，那么工作就无法完成。工作不能完成，礼乐就不能发展。礼乐不能发达，刑罚就不合适。刑罚不当，老百姓就寸步难行。因此，君子必须将自己的术语运用到真实的语言中，言行一致。君子之言，不能无定。”
Zi Lu said: „Wei ruler is waiting for your assistance in ruling the country. What do you want to do in the first place?” Confucius said: „We have to change names.” Zi Lu answered: „For real? Why do you care about this that much?” Confucius said: „You’re so simple. A noble man is cautious about jumping to conclusions about that which he does not know. If we don’t correct the terminology, what is said there can’t be followed. If we can’t follow that, work can’t be completed. If work can’t be completed, ritual and music won’t work. If those two won’t work, criminal punishments won’t be appropriate. If punishments aren’t appropriate people won’t know how to behave. Noble man’s terminology has to work with real language, his speech must must go well with his actions. The speech of the noble man can’t be indefinite.

==皮娜莉 Natalia Piasecka==
==高志尚 Gao Zhishang Marcin Paszek==
==靜香 Jing Xiang Anastasiia Yarosevych==

子路问：“卫君等你参与治理，你将从何入手呢？” 孔子说：“必须正名！” 子路说：“有理啊，您真是太慢了！为什么不直接行动呢？” 孔子说：“子路啊，你真是个豁达的人！君子对于自己不了解的事情，就像是在荒野中。如果名字不正，言辞就会不顺；言辞不顺，事情就无法完成；事情无法完成，礼乐就无法规范；礼乐无法规范，刑罚就会不公正；刑罚不公正，百姓就会无所适从。因此，君子所用的名字必须是可以说得出口的，说出口的必须是可以实际执行的。君子在言辞时，绝不敷衍。

Zilu asked, "The Lord of Wei has been waiting for you to join the government. What will you prioritize?" Confucius said, "It is necessary to rectify names." Zilu said, "That's reasonable, but you, Master, seem too slow. Why not take direct action?" Confucius replied, "Zilu, you are straightforward. When a gentleman encounters something he does not understand, it is like being in the wilderness. If names are not correct, words will not be in accordance. If words are not in accordance, actions cannot be successful. If actions are not successful, rituals and music will not flourish. If rituals and music do not flourish, punishments will not be appropriate. If punishments are not appropriate, the people will have nowhere to put hand or foot. Hence, a gentleman's use of names can be spoken and his words can be acted upon. A gentleman, in his speech, is never deceitful.

==范乐 Fan Yue Alicja Jacheć==

子路说 "卫国国君想让您治理国家您打算从哪里开始呢？"
孔子回答说 "首先要提高自己的名声"
子路说子路说："有这样的事吗？你太迂腐了。你怎么能改好这个名字呢？"
孔子说 "仲由，你太无礼了。君子对自己不知道的事情总是采取怀疑的态度。名不正，则言不顺；言不顺，则事不成。名不正，则言不顺；言不顺，则事不成。礼乐不兴，刑罚就不能得当。刑罚不适当，人们就不知道该怎么做。故君子必有名，必能明言，必能效言。君子的言行从不马虎。

Zi Lu said: "The ruler of the state of Wei wants you to rule the country, where are you going to start first?"
Confucius replied: "First of all, you must improve your name."
Zi Lu said: "Is there such a thing? You are so pedantic. How can you fix this name?"
Confucius said: "Zhongyu, how rude. A gentleman always takes a skeptical approach to things he doesn't know. If his name is incorrect, he will not speak correctly and reasonably, and if he does not speak correctly and reasonably, things will not be done. If nothing is done, rituals and music will not be able to develop. Rituals and music will not be able to develop, the execution of punishment will not be able to appropriate. If the punishment is not appropriate, people will not know what to do. Therefore, a gentleman must have a name, must be able to speak clearly, and must be able to speak in an effective way. A gentleman is never sloppy in his words and actions.

==范洁宁 Fan Jiening Vladyslava Bunii==
==江小敏 Jiang Xiaomin Anastasiya Ihnatovich==
Zi Lu asked: “If the ruler of Wei entrusted you with the management of his state, what would you do first?” Confucius said: "It is necessary to start by correcting the names.”. Jilu said, “Really? Isn't that a little weird? How would that fix it?” Confucius said, “How uneducated you are! When a leader does not understand what he is talking about, he should remain silent. If the names are wrong, then the words have no basis. When words do not correspond to the truth of things, nothing can be done successfully. When nothing can be done successfully, ritual and music will not flourish. When ritual and music do not flourish, punishments are not properly applied. When punishments and penalties are not applied properly, people do not know how to behave. Therefore, the leader must be able to give an appropriate name to what he wants to talk about, and must also be sure that he is doing exactly what he says. When it comes to the words of a leader, he should not allow any negligence.”
子路问："如果卫国的统治者委托你管理他的国家，你会先做什么？孔子说："有必要从纠正名字开始。”. "季禄说："真的吗？这不是有点奇怪吗？那该怎么解决呢？"孔子说："你多没教养啊！当一个领导者不明白他在说什么时，他应该保持沉默。如果名字是错误的，那么这些词就没有依据了。当言语与事物的真理不符时，没有什么可以成功地完成。当没有任何事情可以成功完成时，仪式和音乐就不会蓬勃发展。当仪式和音乐没有蓬勃发展时，惩罚就没有得到适当的应用。当处罚和处罚没有正确应用时，人们不知道如何表现。因此，领导者必须能够给他想要谈论的内容起一个适当的名字，并且还必须确保他正在做他所说的事情。当谈到一个领导者的话时，他不应该允许任何疏忽。”

==安然 An Ran Veranika Anisimava==
==張一菲 Zhang Yifei Agnieszka Żmidzińska==
==彭小希 Peng Xiaoxi Zofia Pieróg==
==朱清月 Zhu Qingyue Julia Czuban ==
子路說：「如果衛國的君主等待您去執政，您首先要做的是什麽？」孔子說：「一定是糾正名分呀！」子路說：「是這樣的嗎？你太迂腐了，糾正名分有什麽用？」孔子說：「你太粗野了！君子對於不懂的事情，一般都採取保留意見。名分不正當，說話就不合理；說話不合理，事情就辦不成。事情辦不成，法律就不能深入人心；法律不能深入人心，刑罰就不會公正；刑罰不公正，則百姓手足無措，不知如何是好。所以領導做事必須說得通、說話必須行得通。領導說話，絕不隨便、馬虎。」
Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied, "What is necessary is to rectify names." "So! indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How uncultivated you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."

==马诗慧 Martyna Maciejewska==
==宋天源 Antoni Semmler==
==欧阳珍 Dorota Ożga==
子路曰：“卫君待子而为政，子将奚先？”子曰：“必也正名乎！”子路曰：“有是哉，子之迂也！奚其正？”子曰：“野哉由也！君子于其所不知，盖阙如也。孔子说：“你很简单吧？高尚的人不会对他不知道的事情妄下结论。” 孔子说：“如果术语不更正，那么所说的就无法遵循。如果说的话不能遵循，那么工作就无法完成。工作不能完成，礼乐就不能发展。礼乐不能发达，刑罚就不合适。刑罚不当，老百姓就寸步难行。因此，君子必须将自己的术语运用到真实的语言中，言行一致。君子之言，不能无定。

Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied: "What is necessary is to rectify names." "So indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How ignorant you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names are not correct, language is not in accordance with the truth of things. If language is not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, decency and music will not prosper. Rituals and music will not be able to develop, the execution of punishment will not be able to appropriate. If the punishment is not appropriate, people will not know what to do. Therefore, a gentleman must have a name, must be able to speak clearly, and must be able to speak in an effective way. A gentleman is never sloppy in his words and actions.

==成敏娜 Marysia Wojciechowska==
子路曰：“卫君待子而为政，子将奚先？”子曰：“必也正名乎！”子路曰：“有是哉，子之迂也！奚其正？”子曰：“野哉由也！君子于其所不知，盖阙如也。名不正，则言不顺；言不顺，则事不成；事不成，则礼乐不兴；礼乐不兴，则刑罚不中；刑罚不中，则民无所措手足。故君子名之必可言也，言之必可行也。君子于其言，无所苟而已矣。”

Zi Lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" The Master replied, "What is necessary is to rectify names." "So! indeed!" said Zi Lu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How uncultivated you are, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."

==欧阳 Aleksandra Ksel==

20231208 homework

2023-12-06T20:17:22Z

Zhou Jiaqi: /* 周佳琪 Katarzyna Gutorow */

20231207 homework

2023-11-30T21:51:18Z

Zhou Jiaqi: /* 周佳琪 Katarzyna Gutorow */

To go back to the course homepage, please click here: [[https://bou.de/u/wiki/Classical_Chinese_Poetry_and_Prose#.E3.80.8A.E8.AB.96.E8.AA.9E.E3.80.8B.E9.A0.90.E7.A7.91.E4.BD.9C.E6.A5.AD_The_Analects_II_-_preparatory_homework:_translation_exercises]]

===《論語》預科作業 The Analects II - preparatory homework: translation exercises===

子路、曾晳、冉有、公西華侍坐。

子曰：“以吾一日長乎爾，毋吾以也② 。居則曰：‘不吾知也③ ！’如或知爾，則何以哉④ ？”子路率爾而對曰⑤ ：“千乘之國，攝乎大國之間，加之以師旅，因之以饑饉⑥ ；由也爲之，比及三年，可使有勇，且知方也⑦ 。”夫子哂之⑧ 。“求，爾何如？”對曰：“方六七十，如五六十⑨ ，求也爲之，比及三年，可使足民⑩ ，如其禮樂，以俟君子⑪ 。”“赤，爾何如？”對曰：“非曰能之，願學焉⑫ 。宗廟之事，如會同⑬ ，端章甫⑭ ，願爲小相焉⑮ 。”“點，爾何如？”鼓瑟希，鏗爾，舍瑟而作⑯ 。對曰：“異乎三子者之撰⑰ 。”子曰：“何傷乎⑱ ？亦各言其志也！”曰：“莫春者，春服既成⑲ ，冠者五六人，童子六七人⑳ ，浴乎沂，風乎舞雩，詠而歸㉑。”夫子喟然嘆曰：“吾與點也㉒。”

Student list (please write both, the modern Chinese translation and the English translation beneath your name):
==周佳琪 Katarzyna Gutorow==
子路、曾晳、冉有和公西華侍坐了。
孔子说：我比你们大, 你们不做我不做的东西. 居則说: 我不知道做什么! 如果我熟悉你, 我做的是什么? 子路率尔而回答：”有千乘，赖大国之间，有兵团的国，但是遭受饥饿；三年内，我可能给人口勇气，教他们做什么。” 师父讽刺他说：”求，你有什么办法？“ 求回答了： “在五六十岁或者六七十岁，三年内，我可能教人口音乐和文明为了让他们更加温柔。“
“赤，你的办法是什么？“ 赤回答了：“我不说我可能做这么多，但是我想学习。我想帮助庙宇的事情，参加会议并成为一名小牧师。”點，你呢？” 點弹着音色优美的古筝回答了：”我与我的三位前任不同。“ 孔子说：“这有什么错？每个人都在表达自己的雄心壮志！點回答了：”春天，春装准备好了，我想和五六个男人、六七个孩子一起去沂河洗澡，唱歌跳舞，然后回家。” 孔子叹了口气说： "我最同意你的办法"。

Zi Lu, Zeng Xi, Ran You and Gongxi Hua were sitting together.
Confucius said: “ I’m older than you, I don’t have much to do anymore. You are saying: ‘nobody knows my value!’ So what would you do to make people know your value?”Zi Lu replied straightforwardly: “The country of thousand chariots, regulated by great countries, plus divisions, suffering from hunger; I would give people a courage and teach them how to take action in three years”
Master mockingly said: “Qiu, and you?” Qiu answered: “At age from sixty to seventy, or from fifty to sixty, I would be able to teach people manners and music, in order to make them more gentle in three years”. “Chi, how about you?” Chi answered: I’m not saying that I’m able to do this, but I would like to learn. I want to help with affairs of the temple, participate in meetings and become a minor minister.”Dian, and you?” Dian, playing a zither with a beautiful sound, answered: I’m different from my three predecessors. Confucius said: “What’s wrong with that? Everyone is expressing their ambition!” Dian answered: “In spring, when the spring clothes are ready, I would like to go with five or six men, and six or seven children, bath in Yi River, dance and sing, and then come back home.” Confucius said with a sigh: “I agree with you the most”.

==安伊人 Anastasiia Kozenko==

子路、曾晳、冉有、公西华侍坐。

孔子说：“我的一天比你们长，不必与我争长短。在我居住的地方，我只说：‘我不懂！’如果有人认为我懂得多，那又如何呢？”子路立即回答说：“千乘之国，夹在大国之间，再加上兵役，还有饥荒；如果由我来治理，三年之内可以培养出有勇气且通晓治理的人。”孔子讥笑他说：“求，你有何建议？”求回答说：“我现年六七十岁，可以比得上五六十岁的人，如果我治理，三年之内可以使人民富足，按照礼乐的方式，等待君子的来临。”孔子问赤：“你有何打算？”赤回答说：“虽然我不能说自己有能力，但愿意学习。主持宗庙之事，如能与人同会，整理礼乐，愿意担任小职务。”孔子问点：“你有何打算？”点弹琴声悠扬，停下琴声说：“我和其他三人的志向都不同。”孔子说：“这又有何妨？各人都说出了自己的志向！”曰：“莫春者，春服既成，冠者五六人，童子六七人，沐浴于沂，吹奏着舞雩之风，歌唱后回家。”孔子感叹道：“我与点志向相同。”

Zilu, Zeng Xi, Ranyou, and Gongxi Hua were sitting with Confucius. Confucius said, "My days are longer than yours; there's no need to argue about it. When I am in my dwelling, I simply say, 'I don't understand.' If someone thinks I understand a lot, what difference does it make?" Zilu immediately responded, "In a country of a thousand chariots, situated between large states, with military service, and facing famine; if I were in charge, within three years, I could cultivate courageous individuals who understand governance." Confucius sarcastically remarked, "Qiu, what is your suggestion?" Qiu replied, "I am now sixty or seventy years old, comparable to those who are fifty or sixty. If I were in charge, within three years, I could make the people prosperous, following the ways of ritual and music, awaiting the arrival of virtuous men." Confucius asked Chi, "What are your plans?" Chi replied, "Although I cannot claim to have abilities, I am willing to learn. Taking charge of ancestral temple affairs, participating in meetings with others, organizing ritual and music, I am willing to take on minor responsibilities." Confucius asked Dian, "What are your plans?" Dian played the zither with a melodious tune, then stopped and said, "My aspirations are different from the other three." Confucius said, "What harm is there in that? Each person has stated their own aspirations!" He continued, "In spring, when the spring garments are ready, five or six men wear ceremonial caps, and six or seven boys dress as children. After bathing in the Yi River, they play the music of the Dance at the Yuyu, sing songs, and then return home." Confucius sighed and said, "I share the same aspirations as Dian."

==柯欣怡 Ke Xinyi Weronika Krzysztofa Kata==
子路、曾晳、冉有、公西华坐在孔子的旁边。
孔子说：“我比你们老，但是你们不要感觉妨碍。你们平时说：《没有人理解我》，但是你们做什么为了别人理解你们？” 子路说：“给我一个有千辆战车的国家，位于强国之中，饱受侵略和自然灾害。我三年之内让他们勇敢，学他们怎么做。” 孔子笑：“冉有，你呢？” 冉有说：“给我七十里的土地，三年后人民就会富裕。当谈到遵守规则和音乐时——他们必须等待完美的男人。” 孔子又问：“公西华，你有什么想法？” 公西华说：“我不认为我已经会这样做，但是我要学习。祭祀祠堂、觐见时，穿着礼服，戴上礼帽，我可以当一个下级官员。” 孔子说：“曾皙呢？” 曾皙停止弹古筝。还可以听到古筝的声音的时候，他说：“我的选择跟他们是不同的。” 孔子回答：“是不好的吗？大家都可以说什么。” 曾皙说：“晚春的时候，有了春天衣服，我跟五六个戴上礼帽的男人或者六七年轻男人想去沂水沐浴。享受雨坛的微风，唱着歌回家。” 孔子说：“我和你同意。”

Zilu, Zengxi, Ranyou and Gongxihua are sitting next to Confucius.
Confucius said: ,,I’m older than you, but you don’t have to be embarassed. You usually say: no one understands me. But what have you done to be understood?” Zilu says: „Give me a country that has one thousand chariots, a country that is situated between powerful nations, a country that is met with conflicts and natural disasters. In three years i would make those people brave and I would teach them what to do.” Confucius smiled and said: „Ranyou, and you?” Ranyou said: „Give me a territory of seven hundred li, and after three years you will see the people there doing the right things. When it comes to society norms and music, the people there will have to wait for someone marvelous.” Confucius said: „Gongxihua, and you?” Gongxihua said: ,,I don’t think I can do that as for now, but I’d love to learn - during the ceremony at ancestral temple and during an audience, where I would wear ceremonial clothes and a hat, so I could be an official of a lower rank.” Confucius said: „Zengxi?” Zengxi stopped playing zither, and while the sound of zither could still be heard, he put the instrument away and said: „My choice is different.” Confucius replied: „What’s wrong with that? Anyone can say what they want to say.” Zengxi said: „During late spring, when the spring clothes are ready, I’d like to go to the river with five or six men already having hats, or with six or seven boys. We would enjoy the rain altar and we would sing while coming back home.” Confucius said: „I agree with you.”

==皮娜莉 Natalia Piasecka==
==高志尚 Gao Zhishang Marcin Paszek==
==靜香 Jing Xiang Anastasiia Yarosevych Marketing==
子路、曾晳、冉有、公西华坐着。子说：“以我的一天比你的要长，但我不因此而自傲。在平时我会说：‘我不知道！’如果有人理解你，那你要怎么办呢？”子路立刻回答说：“在一个千乘之国，夹在大国之间，还得面对战争，然后还有饥荒。如果让我来治理，三年之内，我能让人们变得勇敢，并且了解正确的方向。”夫子嘲笑他。“求，你怎么样？”回答说：“我六七十岁的时候，差不多五六十岁左右，如果我来治理，三年之内，我能让人们生活富裕，也会按照礼乐的方式等待真正的君子。”“赤，你怎么样？”回答说：“并不是说我有多能力，我愿意去学习。在宗庙的事务中，如果有机会，我愿意做一名小小的官员，身着礼服，戴着帽子，参加祭祀祖先或会见诸侯的仪式。”“点，你怎么样？”弹着瑟，响着声音，然后放下瑟开始表演。回答说：“我和那三位不太一样。”子说：“有何伤害？每个人都在表达自己的志向！”说：“莫春者，春服已经准备好了，戴着帽子的有五六个成年人，六七个年轻人，沐浴在沂河中，舞蹈在雩台上，然后吟唱着回家。”夫子叹了口气说：“我同意曾晳的。”

Zilu, Zeng Xi, Ran You, and Gongxi Hua were sitting.
Confucius said: "If my life were to be extended by a day, I would not use it to worry about anything. When at home, I say, 'I don't understand.' If someone understands me, what have I to fear?" Zilu, eager to respond, said, "In a country of a thousand chariots, surrounded by a larger state, oppressed by an army, and suffering from hunger, if I were in charge, within three years, I could give the people courage and a sense of direction." Confucius smiled at him. "Qiu, what about you?" Qiu replied, "At the age of sixty or seventy, I would be satisfied with five or six chariots. If I were in charge, within three years, I could provide enough for the people and, in accordance with proper rites and music, wait for the coming of a true gentleman." "Chi, what about you?" Chi replied, "Not claiming to possess talent, I would be willing to learn. In the service of ancestral temples, if given the opportunity, I would be a minor official." "Dian, what about you?" Striking the se, and the sound resounding, putting it aside, and beginning to play. He replied, "I am different from the three you mentioned." Confucius said, "What harm is there in that? Each of you is expressing your aspirations." He said, "In spring, when my spring attire is ready, with five or six young men wearing caps and six or seven boys, we bathe in the Yi River, dance at the Rain Altar, and then sing as we return." Confucius sighed and said, "I am with Dian."

==范乐 Fan Yue Alicja Jacheć==

子路、曾晳、冉有、公西華坐在孔子旁边。

孙子说：因为我年纪大了，人们不再需要我了. 居則曰: 你不理解我。如果有人了解你, 你会怎么做？子路不假思索地回答: ”拥有千辆战车的中等诸侯国，在几个大国之间, 军队攻击它们，然后发生饥荒。如果他们让我统治这个国家，等三年，我就能让人们勇敢地保卫他们的国家和学习礼貌、正直的行为准则。“ 孙子笑： “冉有，你怎么样？“ 冉有说：“一个纵横六七十里或者五六十里的国家，如果让我去治理，等到三年，这能让人们致富。于礼乐教，己的能力是不够的，那就得等君子帮了。“ ”“公西華，你怎么样？” 公西華说： "我不敢自称能干，但我想在这个学习。我渴望成为一名小小的司仪，身着礼服，头戴礼帽，出席宗庙祭祀或诸侯朝见天子的会议。“ “曾皙，你怎么样？” “曾希弹竖琴的声音渐渐弱了下来，他放下竖琴，站起来回答道： “我和他们三人不同。“孔子说：“那有什么关系？他们只谈自己的野心“ 曾皙说：“暮春时候，春天的衣服已经穿了，我和五六个成年人，六七少年，在沂水沐浴后，在舞雩台上吹风，唱歌回家。“ 孔子吹了一口气说： “我和曾皙同意“

==范洁宁 Fan Jiening Vladyslava Bunii==
==江小敏 Jiang Xiaomin Anastasiya Ihnatovich==
子路、曾晰、冉有、公西华坐在老师旁边。
老师告诉他们：-即使我比你们大，你也不应该害怕向我表达你的想法。所以你们都抱怨："没有人知道我们！"好吧，如果有人发现并雇用了你们，你会怎么做？
子路立即回答：-让这是一个只有一千辆战争战车的状态。"它被大国四面挤压，他们的部队威胁要入侵，然后是作物歉收和饥荒。如果我言归正传，三年后我会向人们灌输勇气，教他们道德和正义。
老师笑了。 -嗯，冉有，你从哪里开始？
冉有答道："如果委托我管理一个六七十平方里的州，或者也许是一个五六十平方里的州，如果我接手管理，那么三年后我就能让人民富裕起来。至于教导正派和音乐，我会等待一个真正美德的高尚之人的出现。”
老师转向公西华，问："你呢？"
公西华回答道："我不会说我现在可以处理这样的事情。因此，我想了解更多。我愿意穿着礼仪服，在我们祖先的庙里献祭或接待其他统治者的时候做一个初级管家。 »
"点，你想做什么？"老师问。
当他演奏的琵琶声沉默时，曾晰站起来回答："但我想要的根本不是这三个。”
-很糟糕吗？ -老师说。 -毕竟，每个人都可以表达自己的愿望。
然后曾晰曰："春末，我愿以春衣打扮，请五六君子和六七少子游河，在雨坛风吹干后，回乡唱喜歌。"师傅叹了口气说："我最喜欢点的主意了。”

Zi Lu, Zeng Xi, Zhan Yu and Gongxi Hua were sitting next to the Teacher.
He told them: - Even though I am older than you, you should not be afraid to express your thoughts to me. So you all complain: “Nobody knows about us!” Well, if someone found out and hired you, what would you do?
Zilu answered immediately: - Let this be a state of only a thousand war chariots.” It is squeezed on all sides by large states, their troops threaten to invade, and then there is crop failure and famine. If I got down to business, in three years I would instill courage in people and teach them morality and justice.
The teacher smiled. - Well, Ran Qiu, where would you start?
Ran Qiu replied: “If I am entrusted with the management of a state of sixty or seventy square li, or perhaps a state of fifty or sixty square li, if I take over the management, then in three years I will be able to make the people rich. As for teaching decency and music, I will wait for the appearance of a noble man of true virtue.”
The Master turned to Gongxi Chi, asking "What about you?"
Gongxi Chi replied: «I won’t say that I could handle such a thing now. Therefore, I want to learn more. I would like, dressed in ceremonial dress, to be a junior steward during sacrifices in the temple of our ancestors or when receiving other rulers. »
"Dian, what do you want to do?" asked the Teacher.
When the sounds of the lute he was playing fell silent, Dian stood up and answered: “But what I want is not at all what these three.”
- Is that bad? - said the Teacher. - After all, everyone can express their desire.
Then Dian said: “At the end of spring, I would like to dress in spring clothes and invite five or six gentlemen and six or seven young boys to swim in the river, and, after drying in the wind at the altar of rain, return home singing happy songs." The master sighed and said, “I like Zeng Xi’s idea the most.”

==安然 An Ran Veranika Anisimava==
==張一菲 Zhang Yifei Agnieszka Żmidzińska==
==彭小希 Peng Xiaoxi Zofia Pieróg==
==朱清月 Zhu Qingyue Julia Czuban ==
子路、曾晳、冉有、公西华侍坐。
孔子说：“以我的一天比起你们的一天，不知道算什么意思。我一直在这里说：‘我不知道！’如果有人了解你们，那又有什么意义呢？”子路毫不犹豫地回答说：“在千乘之国，被置于大国之间，再加上军队的压力，再加上饥荒；如果由我来管理，三年之内，可以让人变得勇敢，也能知道应对的方法。”孔子对此嗤之以鼻。“求（曾晳），你又有何打算？”曾晳答道：“我现在年纪大约六七十岁，若能在五六十岁时实现我的理想，如果我去做的话，三年之内可以让百姓满足，并按照礼乐行事，等待君子的到来。”“赤（冉有），你又有何打算？”冉有答道：“我并不是说我已经能胜任，我只是愿意学习。对于宗庙的事务，如同参加大会一样，端详肃穆，我愿意做一些小小的工作。”“点（公西华），你又有何打算？”他弹了一下琴，然后停下来，放下了琴，开始说：“我和其他三位不太一样。”孔子说：“这有什么关系呢？每个人都说出了自己的志向！”他说：“在春天完成了春天的服装，戴着帽子的有五六个人，还有六七个童子，沐浴于沂水，随着舞雩的风，吟咏之后回家。”孔子感叹道：“我和点（公西华）一样。”
Zi Lu, Zeng Xi, Ran You, and Gongxi Hua were sitting in attendance.

Confucius said, "My days are not longer than yours. I do not make much of it. When I am residing, I say, 'I do not know.' If I were to know, what would I do?" Zi Lu promptly replied, "In a country of a thousand chariots, situated between large states, harassed by military forces, and afflicted by famine; if given the responsibility, within three years, I could instill courage and knowledge of governance." Confucius chuckled at his response. "Qiu, what are your thoughts?" Qiu said, "At around sixty or seventy, aiming for accomplishments by fifty or sixty. Given three years, I could sufficiently meet the needs of the people, adhere to rites and music, and await the arrival of the nobleman." "Chi, what about you?" Chi replied, "I don't claim capability, but I am willing to learn. Concerning matters of the ancestral temple, just like an assistant in a ceremony, showing solemnity, I am willing to play a minor role." "Dian, what is your aspiration?" He plucked the zither gently, then abruptly stopped and put it aside. He said, "I am different from the other three." Confucius asked, "Why do you say so? Everyone speaks of their aspirations!" He continued, "As spring arrives, when spring attire is ready, there are five or six adorned individuals, and six or seven young boys, bathing in the Yi River, accompanied by the winds of the dance, singing before returning home." Confucius sighed and said, "I am with Dian."

==马诗慧 Martyna Maciejewska==

子路、曾晳、冉有、公西华侍坐。

孔子说：“就算我比你们长寿一天，我也不想显得比你们更出色。在家时，我常说：‘我不知道！’如果有人知道，我怎么能拒绝告诉他们呢？”子路迅速回答：“在一个有千辆车的国家，夹在大国之间，还要应对军队的问题，加上饥馑的困扰；如果由我负责，三年内，可以使其变得强大，有勇气，也懂得治理之道。”孔子对此笑了笑。“求，你有何打算？”回答：“年龄大约六七十岁，如同五六十岁的人，我会为此而努力，三年内，可以使人民过上富足的生活，实行礼乐之道，等待君子。”“赤，你有何志向？”回答：“并非说我已经能够，我愿意学习。关于祖庙的事务，如果能共同商议，端正政务，我乐意担任小小的职务。”“点，你的打算是什么？”弹琴声轻柔，清脆悦耳，放下琴而创作。回答：“与其他三位不同。”孔子说：“有何不妥？各自表达各自的志向！”他继续说：“至于春天，春装已经准备好，戴冠者有五六人，年轻人有六七人。在沂水沐浴，雩台跳舞，唱歌后回家。”孔子叹息着说：“我与点有着相同的心愿。”

Zilu, Zeng Xi, Ranyou, and Gongxi Hua were sitting in attendance.

Confucius said, "Even if my life were one day longer than yours, I wouldn't want to appear superior. When at home, I often say, 'I don't know!' If someone knows, how could I refuse to tell them?" Zilu quickly replied, "In a country with a thousand chariots, squeezed between major nations, and dealing with military issues, plus facing famine; if I were in charge, within three years, I could make it strong, courageous, and knowledgeable in governance." Confucius chuckled at his response. "Qiu, what about you?" he asked. Qiu said, "At around sixty or seventy years old, like someone in their fifties or sixties, if given the task, within three years, I could ensure the people have enough, practice rituals and music, and await the arrival of a noble person." "Zizhong, what do you want to do?" Confucius asked. Zizhong answered, "Not claiming to possess the ability, I am eager to learn. Concerning the affairs of ancestral temples, if I could participate in discussions, rectify administrative matters, I would gladly take a small role." "Dian, what are your plans?" Confucius asked. Dian played the zither lightly, made a resonant sound, set aside the zither, and composed a piece. He replied, "Different from the choices of the other three disciples." Confucius said, "What harm is there in that? Each one expresses their own aspirations!" He continued, "As for springtime, when the spring attire is prepared, there are five or six men with crowns, and six or seven young people. After bathing in the Yi River and dancing at the rain altar, they sing and return home." Confucius sighed and said, "I share the same sentiments as Dian."

==宋天源 Antoni Semmler==
==欧阳珍 Dorota Ożga==
==成敏娜 Marysia Wojciechowska==