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開本：16開 紙張：膠版紙 包裝：平裝 是否套裝：否 國際標準書號ISBN：9787510435751 作者：李德發著 出版社：新世界出版社 出版時間：2014年08月
" 編輯推薦 《論語導讀》一書介紹了孔子曲折坎坷但又豐富多彩的一生，從其幼年貧苦生活講起，講述了他如何勤學上進，如何成名，如何辦學、從政，後來又放棄政治，周遊列國傳播其思想，*後回到魯國整理古籍的經歷。該書對論語的篇目、語句進行了整合，分門別類地介紹了孔子的主要思想。全書結構清晰，思想性強，是一本很好的對國內外讀者介紹中國傳統文化的英語讀物。值得一提的是，本書由外文出版社資深英籍專家Paul White翻譯，語言地道，對提高讀者的英語水平也有很大幫助。 內容簡介 孔子和他的言論集《論語》至今仍對中國社會和中國人有著深刻影響。孔子是怎樣的一個人，有著怎樣的人生經歷；《論語》又是怎樣一部書，為何兩千餘年來為中國人所推崇。本書介紹了孔子的生平和《論語》的主要思想。全書共分七章，分別介紹孔子的生平、教育思想、倫理與親情觀念、克己復禮思想、仁愛思想、無為而治思想、君子的概念。 作者簡介 李德發，黑龍江省人，古典文化研究者。曾做過教師，1998年後奔走於邊疆各學校，邊從事教學邊進行社會調查，現定居雲南。著有《中國教育探索》《揭開<老子>千古之謎》等書。 目錄 Chapter 1 The Life of Confucius
1. Reaching theSummitof His Career
2. Journeying Through the States
3. The Final Years
4. Why Didn’t Confucius Hand Down His Own Writings?
5. His Important Contributions to Thought
6. Confucius’ Political Ideas
Chapter 2 Confucius’ Concept of Education
1. Education for All and Tailored Instruction
2. Lifelong Education
3. Teaching and Learning Go Hand-in-Hand
4. Preaching and Education for a Better World
5. Confucius’ Famous Disciples
Chapter 3 Ethics and Kinship TiesChapter 1 The Life of Confucius
1. Reaching theSummitof His Career
2. Journeying Through the States
3. The Final Years
4. Why Didn’t Confucius Hand Down His Own Writings?
5. His Important Contributions to Thought
6. Confucius’ Political Ideas
Chapter 2 Confucius’ Concept of Education
1. Education for All and Tailored Instruction
2. Lifelong Education
3. Teaching and Learning Go Hand-in-Hand
4. Preaching and Education for a Better World
5. Confucius’ Famous Disciples
Chapter 3 Ethics and Kinship Ties
1. Filial Piety and Fraternal Affection
2. Forming Friendships
3. The Golden Mean
Chapter 4 Exercising Self-restraint and Restoring the Rites
1. Breaking Away from the Fetters of the Rites of Zhou
2. Inheriting and Developing the Various Kinds of Ceremony
Chapter 5 Benevolence
1. Benevolence Means Love for Others
2. How Does One Practice True Benevolence?
3. Benevolence in the Political Domain
4. The Meaning of Benevolent Rule
Chapter 6 Government by Non-action
1. The Meaning of Government by Non-action
2. Protecting the Interests of the People
3. Not Exceeding the Realm of the Way and Virtue
Chapter 7 The Gentleman
1. Breaking Free from the Bonds of Status
2. Unity of Thought and Action
3. The Difference between the Gentleman and the Petty Man
4. Magnanimity
5. Sincerity
6. Overcoming Weaknesses
7. Self-reflection
8. Self-cultivation 前言 Confucius was ancientChina’s leading thinker, educator and philosopher, and the founder of Confucianism. He had an extremely far-reaching influence onChina’s culture. The ancestors of Confucius stemmed from the nobility of the State ofSong, who moved to the State ofLuto escape upheavals at the court. Confucius’ father was a military man whose social status, despite his aristocratic background, was a low one. When Confucius was three years old, his father died, and the child was brought up by his mother in straitened circumstances. His early career was spent as a minor official administering the state granaries and livestock herds. In the time of Duke Ding of Lu (509-495 BC) he was promoted to minister of justice, the pinnacle of his political career. At the age of 55 Confucius stepped down from the political stage, and left the State ofLuto tour many of the other states inChina, promoting his own political theories. In his later years he returned to the State ofLuto devote himself to teaching and redacting ancient records, among which was an official history of the State ofLucalled the Spring and Autumn Annals.Confucius was ancientChina’s leading thinker, educator and philosopher, and the founder of Confucianism. He had an extremely far-reaching influence onChina’s culture. The ancestors of Confucius stemmed from the nobility of the State ofSong, who moved to the State ofLuto escape upheavals at the court. Confucius’ father was a military man whose social status, despite his aristocratic background, was a low one. When Confucius was three years old, his father died, and the child was brought up by his mother in straitened circumstances. His early career was spent as a minor official administering the state granaries and livestock herds. In the time of Duke Ding of Lu (509-495 BC) he was promoted to minister of justice, the pinnacle of his political career. At the age of 55 Confucius stepped down from the political stage, and left the State ofLuto tour many of the other states inChina, promoting his own political theories. In his later years he returned to the State ofLuto devote himself to teaching and redacting ancient records, among which was an official history of the State ofLucalled the Spring and Autumn Annals.
How did a young man brought up in a one-parent household manage to attain the rank of a senior official of the State ofLuby his own efforts step by step? How did he fulfill his own life value in such an unequal society? Confucius had a complete life plan: “At the age of 15, I embarked on study ... At the age of 70, I could follow my heart’s desire.” Confucius defined the Mandate of Heaven as “waxing of the moon won’t last long.” At the age of 55 he left official life, intending to propagate his political doctrine and put the world to rights based on “righteousness and virtue.” Even while he was engaged in official life Confucius never neglected his educational vocation, which he regarded as the material guarantee of his sustenance. Confucius used the deductive method in his teaching, “revealing one corner to get the students to deduce the other three corners.” This is of great reference value even today. Zigong, one of Confucius’ disciples, used this method to play a game with the leading lords of the kingdom concerning the growth and decline of power. He thereby changed the situation in which the leaders of the five major states struggled for hegemony, leading the overlordship to fall to the king of the State ofYueand himself to becoming a very rich merchant. To show his gratitude for the instruction he had received from Confucius,Zigongkept a vigil at the latter’s grave for six years.
In the sphere of politics, Confucius divided people into “gentlemen” and “petty men.” This was a departure from the traditional strictly hierarchical outlook of the aristocracy. A “gentleman” did not need to be a noble or high office-holder, nor did a “petty man” have to be a poor and powerless commoner. At that time, this could be called a bold innovation, which laid the theoretical foundation for his disciples to enter the highest ranks of society.
The object of Confucius’ inquiries was the relationship which could lead to the harmonious development of the individual and society. He taught how individuals should relate to each other, the proper relationship between the individual and society and how a man could achieve harmony with himself, and eventually realize the realm of morality in human life. Confucius’ ideology aimed at “morality” and “piety.” This not only had a far-reaching influence on individuals, it had an even more far-reaching influence on the Chinese nation as a whole. While leaving us a wealth of valuable experience, Confucius also taught us how to behave as human beings and as members of society. | | |
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