Analects Of Confucius Research Articles

Study on the English translation of excerpts from Mencius: Gong Sun Chou based on translator’s subjectivity

The translator is the subject of translation, serving as a medium for cultural exchange and communication. However, translators in the external dissemination of Chinese culture have long been neglected and marginalized. With the “cultural turn” in translation studies, translators have gained due attention. As one of the representative works of Confucianism, Mencius is an important part of traditional Chinese culture, but its foreign translation is later than the Analects of Confucius and other classics, which also reflects the problem of scholars’ insufficient investment in its research. This paper makes a comparative analysis of how the English translation of the core concepts of Mencius by James Legge, Derk Bodde and D.C. LAU reflects the translator’s subjectivity, and in turn how the translator’s subjectivity affects their translation strategy, in order to make a contribution to the foreign translation of classics.

Reflections on the Heuristic Teaching in Xue Ji

Xue Ji is the earliest monograph on educational theory in ancient education in ancient Chinese education. It is the crystallization of the wisdom of the sages of ancient education in ancient times. It is the treasure of our human culture. It contains many useful experience and unique insights. The inspirational teaching principles and methods of inspiration and induction, even more than 2,000 years later, still have a great reference and revelation effect. This article briefly describes the connotation of inspiring teaching in Xue Ji, and combines the same classic inspiration thoughts in my country's "The Analects of Confucius". Two representative inspiration teaching methods in the West, and finally think about how to use inspiration teaching to our current teaching activities.

Retranslation of The Analects of Confucius and the Causes for Retranslation

The Analects of Confucius is a representative work of Confucian classics in China, and it has been translated into various languages. However, due to the differences in subjective consciousness, historical culture, translation purposes, life experiences, and other aspects, the interpretations of The Analects in each translation are entirely different. This paper primarily analyzes the retranslation and the causes behind the retranslation of The Analects of Confucius, aiming to further deepen the understanding of The Analects in different countries and expand its circulation range.

Interdependent versus independent inconsistency: Cultural differences in how East Asian and Western people attribute hypocrisy.

Humans worldwide have long deplored hypocrisy, a concept that has been mentioned in texts dating back 100-1,000 years (e.g., the Analects of Confucius, the Tao Te Ching, the Bible, and the Qur'an). However, what influences the extent of hypocrisy attribution or counts as hypocrisy may differ as a function of culture. Previous studies have shown that Westerners attribute greater hypocrisy for within-person attitude-behavior inconsistency than East Asians. Building on this, we predict that East Asians' (vs. Westerners') hypocrisy attribution is more heavily influenced by social relationships. Consistent with past research, this can lead to greater leniency. However, as we show, this can also result in the novel finding we present that attributions of mild-to-moderate hypocrisy are made even when no explicit within-person attitude-behavior inconsistency is present. Across six experiments, we found that Koreans (vs. participants from the United States) attributed more hypocrisy to attitude-contradicting behavior when the person enacting the behavior was not the person who stated the attitude but was someone who shared social bonds with that person (i.e., cross-person, within-relationship attitude-behavior inconsistency; "relational hypocrisy"). Specifically, Koreans attributed more hypocrisy than Americans when a child's behavior contradicted their parent's views (Experiments 1a and 1b) or when attitude-contradicting behavior was enacted by the child of a close friend (Experiment 2). Experiments 3-5 replicated the findings from Experiments 1-2 using additional social contexts (e.g., a spousal relationship). Supplementary analyses showed that differences in hypocrisy attribution between Americans and Koreans were mediated by cultural differences in their perceptions of shared responsibility within relationships. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Reframing the Issue in 13.18 of the Analects of Confucius: Family Privileges in Criminal Litigation and the Confucian Insight

Reframing the Issue in 13.18 of the Analects of Confucius: Family Privileges in Criminal Litigation and the Confucian Insight

The First Latin Translation of Li 礼 from the Analects of Confucius: Roman Virtues or Religious Acts?

This article centers around the early translation of the term Li 礼 in the Analects of Confucius (论语). This Latin translation shows that the interpretation of the Confucian term Li 礼 mostly did not include any religious meaning. This article also centers on the personal formation of the Jesuits of that time. Taking Michele Ruggieri as reference, this article details how studies based on the Latin Classics (especially Cicero) provided them with a reference to interpret this term as unrelated to religious worship. When the Jesuits arrived in China, at the end of the Ming dynasty, strong emphasis was given to the proper etiquette towards state officials. This in turn derived from the situation in the imperial court. In this historical environment, the Confucian rites (Li 礼) were interpreted as “good manners”. This article also presents briefly the question of whether for Christians, Li 礼 as a proper social behavior inspired by a particular cultural tradition has any connection with or can be a problem for the rituals of the Christian tradition instituted by Jesus as vehicles of divine grace.

Inspired by the Seeking Knowledge Strategy for Analects of Confucius to Screen Highly Electrochemically Active Porous Carbon: The Critical Source of Electroactive Sites

In this work, the forestry wastes are converted into a series of porous carbons using H3PO4 activation. These porous carbons feature a large specific surface area (1045.20 m2 g−1) and porosity that combines micro‐, meso‐, and macropores in various amounts depending on the fuel properties recorded for precursors used. Importantly, the C content recorded for forestry waste is one of the crucial factors in defining the specific surface area of the derived porous carbons. In addition, the total capacitance of the pine‐sawdust‐based porous carbon (PS‐C) sample is the highest, such as 220.55 F g−1 upon 5 mV s−1. Notably, the electrical double‐layer capacitance recorded for the samples remains essentially constant with increasing scan rates, such as ≈91.50 F g−1 for the olive‐shell‐based porous carbon, ≈123.70 F g−1 for PS‐C, and ≈105.66 F g−1 for the pine‐needle‐based porous carbon. Encouragingly, the pore‐associated sp3 site holds significant roles in the electrochemical application of the porous carbons. More importantly, the O/C value recorded for the precursor can be employed as a universal predictor of electrochemically active sites produced in porous carbons. In the findings, crucial insights are exhibited into the optimized fabrication of porous carbon with target electrochemically active sites for other applications such as catalysis.

논어의 문장으로 바라본 대학 인성교육의 방향성 고찰

This study was attempted with the purpose of suggesting the direction of character education necessary for college life, focusing on the sentences of Lunyu(論語), to college students who have experienced the coronavirus pandemic. For the inner cultivation and moral values of college students, it was concluded that various sentences in the Analects of Confucius can cultivate the inner self of college students and increase their moral and spiritual values. In other words, college students must start from the mindset of valuing themselves and treat others with respect based on that mindset in order to build smooth relationships. And if we practice love while maintaining these relationships, I believe that the core values presented in Lunyu(論語) can be properly expressed in modern character education.

A Study on Translation of Numbers in the Analects of Confucius from the Perspective of Cultural Translation Theory—— a Case study of the Translation Version by Gu Hongming

The language of the Analects of Confucius is concise, rich in connotation and highly abstract, so the problem of lack of meaning or semantic insufficiency is very obvious, and the numerical meaning is one of the most obvious examples. Based on Susan Bassnett view of cultural translation, this paper analyzes Gu Hongming’s translated version of Analects and finds that there are great cultural differences between Chinese and Western numerals in terms of definite reference and vague reference. In addition to definite reference, Chinese numbers also have the function of vague reference; In English, numbers are mostly used in definite reference, and vague reference is mostly based on larger numbers. This increases the difficulty for translators and readers to understand the original work. In addition to having a solid bilingual foundation, the translator should have a profound bilingual cultural knowledge to realize the translation of cultural information behind the language. The theory of cultural translation has certain feasibility in guiding the translation of Chinese classics into English, which can promote the foreign translation of Chinese classics and has certain practical significance in promoting the transmission of Chinese culture to the world.

Stylistic Conversion and Linguistic Beauty Reproduction in English Translation-Based on Neurosemantic Analysis

Abstract The core of translation is language conversion, but it should be more of an aesthetic experience, a transformation of different ways of thinking. This paper proposes a neural semantic analysis method for English translation based on text similarity calculation. The technique uses a large-scale corpus to train the vector space model of words, establishes a concept-context matrix through the term-document matrix, and determines each value of the concept vector with a weight according to the literary translation in the knowledge base. The information extraction and evaluation of the English-translated text through semantic similarity calculation provides a theoretical basis for the subsequent analysis of style conversion and linguistic, and aesthetic reproduction of the English-translated text. The study will take the Lin Yutang translation and the Ricardian translation of The Analects of Confucius as an example to develop the analysis of style transformation and reproduction of linguistic beauty of the English-translated text from both lexical and syntactic levels. The results show that the lexical density of Lin Yutang’s translation is 0.5866, while that of Rie Jacob’s translation is 0.5334, with the former significantly larger than the latter. It shows that Lin Yutang’s translation of The Analects of Confucius adopts a naturalization strategy, i.e., To disseminate Chinese culture in a way that is authentic, familiar to English readers, and easy to understand, so as to make his linguistic expression more emotional.

범죄를 저지른 가족을 숨겨주어야 하는가 처벌해야 하는가: 공자 · 한비자 · 묵가 비교

Is it right to notify police when a member of my family commit a crime? Or is it right conceal? In this article, I make a comparison between Confucius, Hafeizi and Mozi school’s argument. Because that comparison is not until now. Confucius claimed that concealing is right[zhi] and this was criticism of Yegong’s claim that notifying is right in Lunyu (The Analects of Confucius). Unlike Confucius, Han Feizi believed that the people could be rewarded or executed depending on their interests. This is because Han Feizi evaluated his notify as an act of loyalty to the monarch, even though a son was unfilial to the son's father. According to him, because each person acts according to their own interests, the son's notify is a loss to the father and a benefit to the monarch. Because the Prime Minister ordered the death of the son who notified it, the people of that country no longer notofied it because if they notify it, they would suffer extreme damage that could lead to death. Contrary to Confucius's claim, A member of Mozi school, Futun had his son executed for murder, even though King Hui at the time had exempted Futun's son from execution. In this way, Confucius and Futun were completely different. Mohist Futun had his son executed for murder from a public perspective, but Hanfeizi's perspective was based on private interests, so there is such a difference between the two.

Ontological Theory Based on Practical Wisdom——An Exploration of the Gains and Losses of Mou Zongsan's “Metaphysics of Morality” Construction

Mou Zongsan constructed a philosophical ontology of “moral metaphysics” based on the unique practical wisdom of Confucianism. His argument for the “Moral metaphysics” not only includes the “ontological argument” in his later philosophical system, but also includes the “philosophical history argument” that reinterpreted Confucian discourse in the middle of Mou's thought. Mou emphasizes the “Cosmological approach” in “Zhongyong” and “Yizhuan” and takes it as a successful development of the “Moral approach”in “The Analects of Confucius” and “Mencius”, in order to continue the Confucian tradition of “ontology insight based on practical evidence”. However, the ontology of “Moral metaphysics” ultimately inherited the practical ontology concept of Confucianism, but failed to complete the modern transformation of the practical ontology approach corresponding to this practical ontology, resulting in a fundamental tension between the practical ontology concept of “Moral metaphysics” and its speculative ontology approach.

儒家哲学对当代青年修身的启示——基于《论语》文本的分析

Youth play a vital role as the architects and heirs of socialism with Chinese characteristics, and their moral development holds immense significance for the future and destiny of the Chinese nation. Confucian philosophy embodies timeless wisdom, and its educational value remains profoundly relevant in enhancing the moral character of contemporary youth. The Analects of Confucius stands as a pivotal representative work within Confucian philosophy, encapsulating benevolent ideals and the attributes of a noble individual, forming an integrated theoretical framework encompassing objectives, content, and the path to personal development. This paper conducts an analysis of ‘The Analects of Confucius’ to elucidate the value of Confucian philosophy in the self-cultivation of contemporary youth, focusing on five key facets: the moral agent, primary origins, significant pathways, specific endeavors, and ultimate goals. The objective is to provide valuable insights to aid contemporary youth in enhancing their moral development and nurturing their virtuous character.

HERU Ontology for Linking Chinese Classics Texts and its Commentaries

ABSTRACTCommentaries are derivative texts formed by commentators' interpretations of classics texts, which not only reflect the commentators' understanding and values in their era but also play an irreplaceable role in contemporary people's understanding of classics texts. At present, the literature in which commentaries are written collected by the library is organized in commentator‐centered and it is difficult to efficiently collect all the commentaries of the same classic texts and analyze the citations in the annotation texts. The development of Semantic Web technology has changed the way of knowledge representation and provided new ideas and methods for the organization and sharing of commentaries. We use the seven‐step method to design the HERU ontology. Finally, we conduct a semantic annotation experiment using some commentaries of the Analects of Confucius as an example to illustrate the practicality of the ontology in constructing annotation diachronic evolution and citation data. This study is of great significance to the inheritance and interpretation of Chinese classics and has reference significance for the semantic management between classic texts and their commentaries in other countries.

Interpretation and Translation: A Case Study of the Translation of “Péng (朋)” and “Yǒu (友)” in The Analects of Confucius

Interpretation and Translation: A Case Study of the Translation of “Péng (朋)” and “Yǒu (友)” in The Analects of Confucius

The Influence of the Translator’s Cultural Identity on Translation: The Case of Gu Hongming’s English Translation of The Analects of Confucius

Gu Hongming was the first Chinese to independently and completely translate and introduce the Confucian scriptures to the West, and his English translation of The Analects of Confucius is one of his masterpieces. His values and approach to the translation of The Analects of Confucius were unique and closely related to his own mixed cultural identity. Taking Gu Hongming’s English translation of The Analects of Confucius as an example, it is important to explore the influence of the translator’s cultural identity on the translation.

The Touch of Kongzi’s Irony and Reflections on Methodology

Abstract Scholars have often recognized the “touch of irony” in Kongzi’s “collected conversations” (Lunyu 論語 or Analects of Confucius). Some interpreters have taken the ironic face as one of his faces. Others have celebrated the ironic Kongzi as the “true” depiction of the Master. This paper presents two seemingly contrasting images of Kongzi – the non-ironic sage and the ironic non-sage – and looks at their assumptions. I then explore the methodological implications of taking the Master’s irony seriously. I argue that, touching upon irony, any interpretation is necessarily touched by it – it renders itself ironic. Finally, I discuss the post-comparative approach as an ironic approach. Post-comparative readings recognize that identity is the necessary condition for the transformation of identity. In this way, Kongzi’s irony is transformed by but also transforms more familiar, non-Chinese discourses on irony.

The Enlightenment of the Educational Thought of "The Analects of Confucius" to International Chinese Teachers

"The Analects of Confucius" is a classic Confucian work in my country, compiled by disciples of Confucius and his disciples, it embodies Confucius' rich political views, ethical thoughts, moral concepts and educational principles. The educational thoughts include educational purpose, teaching principle, teaching method, teaching content, etc. have had a profound impact on today's education. The International Chinese Language Education as a booming industry, while constantly innovating teaching, we should also learn from some ancient teaching concepts. As a classic pedagogical work, “The Analects of Confucius” is feasible and powerful to provide guidance and help for the development of international Chinese language teachers.

An Overview of Ku Hungming's Translation Thought -- A Case Study of the Ideas Embodied in the Translation of Analects of Confucius

Analects of Confucius, a classic work of Confucius, is the most direct manifestation of Chinese civilization and is highly sought after and widely circulated even today. In the process, the interpretation of Confucius's ideas in it, the translation has also become an important study. A good translation can better interpret Analects of Confucius. In the midst of the cultural storm in Europe at that time, Ku Hungming took on the cultural mission of spreading Chinese culture and translated the Confucian classic Analects of Confucius into English for the first time, alone and completely. Ku Hungming's conservative ideas were mainly influenced by Western Romantic thinkers such as Carlyle, Ruskin, and Arnold[1]. And thus the translation of Analects of Confucius is heavily influenced by Western Romantic ideas. There are many similarities between Western Romantic thought and Confucianism, and Ku Hungming completes the entire translation with such an ideological background. Therefore, this paper will focus on the ideological background of translation, including social and cultural backgrounds, that Ku Hungming wants to reflect in the translation of Analects of Confucius.

홍양호의 『경연강설과』 『주연강설」』에 나타난 정치철학과 교육사상

This study is about thoughts on Gyeongyeongangseol which incorporates questions and answers during the royal lecture between Hong Yang-ho and King Yeoungjo and Jooyeongangseol which incorporates the questions and answers between Hong Yang-ho and Crown Prince Sado. Textbooks for Gyeongyeon and Seoyeon were scriptures for regular class and historical books for irregular class. It can be said that Gyeongyeon is based on discussion and Seoyeon is based on lecture.
 Gyeongyeongangseol incorporates the content of lectures regarding the Book of Poetry, Mencius, Zhongyong and Sukheungyamejam provided to King Yeongjo. King Yeongjo evaluated Hong Yang-ho’s academic ability highly so appointed him as a royal lecturer for Crown Prince Sado. Influenced by Tangpyeong-ron of Soron School and Kanghwa School, Hong Yang-ho was progressive and reformative. During Gyeongyeon (royal lecture) with King Yeongjo, he highlighted the policy of living people based on democracy to make sure that rulers set an example for saving and citizens can enjoy actual benefits and demanded hiring talented people based on meritocracy.
 Jooyeongangseol contains the content of lectures regarding the Analects of Confucius, Songgam, Mencius and Jachitonggamgangmok provided to Crown Prince Sado. The lectures for Crown Prince Sado focused on qualities required for a prospective king rather than practical policies for people. The lecture emphasized the importance of Rule of Ye and Wigijihak (learning for oneself). The difference is that he emphasized the policy respecting both civilian and soldier while the previous royal lecturer for Gyeongyeon and Seoyeon emphasize the principle of civilian government.