| Summary: | 碩士 === 國立中央大學 === 中國文學系在職專班 === 105 === Abstract
Yang Bojun translated the book “The Analects of Confucius” , as a scholar and a linguist, which made the translation become the most widely circulated one. Also, there were other researches that criticized or cited from it. Thus, studying the classic “Annotations of the Analects of Confucius ” , the related studies of the predecessors’, and the study of the inheritance of the knowledge from father to son and righteousness principles is regarded as the prior knowledge for understanding the book; that important concept of the article “On Confucius” is the key to studying the process of how Yang Bojun’s illustrated his righteousness principles into the translation of “the Analects of Confucius”. It is found that Heaven from Confucius' interpretation was the Nature world which was related to its rigorous teaching and learning attitude. Therefore, he was not superstitious in the custom of that time; on the contrary, uttering cries of anguish was only his way to vent his venting emotions. The brief description of Yan's interpretation of the righteousness is: the root of benevolence is loving people; the meaning of benevolence is loyalty; the action of benevolence is to make self and others complete, which means being well-involved in charity. Young thought it was divine virtue that was much higher than benevolence; the root of justice is sense of shame, and behaving appropriately is doing justice; the essence of propriety is benevolent; the spirit of propriety is respect, and doing propriety with the heart of respect is showing benevolence. Hence, respect is love. Confucianism is to study and to observe as the main focus-- the learned knowledge should be used by me. However, the viewpoint narrows the learning spirit of Confucius whose goal is that moral cultivation is as important as learning. Confucius’ teaching achievements “tireless in teaching others and teaching students in accordance with their aptitude” was praised by Young. Nonetheless, Yang Bojun ignored the reason that Confucius taught students was to make them become benevolent people. Last, Confucius addressed “rectification of name” was to make retrospection to the politics, not “to correct the wrong usages of names” pointed out by Yang. Only the use of improper interpretation of Confucius' name is not a complete description of “There will be no right title and words will not be proper.” Moreover, the discovery of Confucius’ trying to reform the political system is based on the profits and losses of “the rites of Zhou” and then pointed out his own opinions of politics so as to achieve the ideal of the politics-- “revive states that has been extinguished, restore families whose line of succession has been broken”. The discussion or conclusion of each issue quotes from Mr. Mou Zongsan's argument, and checks whether Yang's interpretation in these issues are complete. Due to the purpose of the translation on “Annotations of The Analects of Confucius ” is to enhance the value of the reference for beginners and researchers , some of the interpretation of Confucianism in simple terms resulted in the lack of justice. It does absolutely be a dilemma.
Keywords: Yang Bojun, “Annotations of the Analects of Confucius ”, “The Analects of Confucius”, Confucius, Mou Zongsan
|
|---|
