古典文学
样例:《吕氏春秋》研究
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- 《吕氏春秋》是一部综合性著作。它将春秋战国以来诸子百家的不同思想学说和文化传统融铸成一个形式统一、结构完整的思想体系。在天道观上，《吕氏春秋》认为“太一”或“道”是宇宙的物质性本源，包括人类在内的天地万物是一个有机的统一整体，天人之间相互作用、相互感应，人类的一切实践活动必须遵循自然规律和原则。在政治观上，《吕氏春秋》认为，人的物质性利益是一切政治体制和政治行为的根源，因此，认识和疏导百姓的物质欲望是治国理民的关键；贵公去私是君王和臣僚的道德操守；君因臣为是基本的政治策略；德主刑辅是治国的基本模式。在人生观上，《吕氏春秋》把生存欲望和本能视为人的第一天性，主张合理追求和适当满足人的欲望，通过学习来发展和完善人的天性。在义利观上，《吕氏春秋》重义而不轻利，提倡道德与利益、公利与私利相互包容、相互促进的价值理念。在生死观上，《吕氏春秋》既主张重己贵生，也提倡遗生行义，而最恰当的态度是知命安死；《吕氏春秋》的人格追求既崇尚儒家的立足现实社会的功利境界，又向往道家的超越世俗的与宇宙合一的天地境界。在战争观上，《吕氏春秋》从性质和功能两个方面论证了战争的必要性与合理性，揭示了政治对战争进程和结局的决定性作用，提出了一系列军事辩证法思想。论文最后认为，一方面，《吕氏春秋》上承诸子，努力将百家之学融通统贯为一，在思想上、学术上都有所突破和创新；另一方面，《吕氏春秋》下启秦汉思潮，对汉代政治、文化产生了广泛而深远的影响。
错误译文
As a comprehensive work, Lu Shi Chun Qiu founded the distinctive thoughts into a system of formal unity and integrated structure from the various schools of thought and their exponents since the Spring and Autumn Period and the warring States. On the world, the book advocated "Tai Yi" or "Tao" was the cosmos materiality source, things of the word including man was an organic entirety, and they interacted each other, man"s practical activity should obey the natural principal. On politics, the book argued that man"s materiality benefits was the source of the political system and political activity. The key steps of administration was to understand and dredge people"s desire for material; valuing the public and removing the private was the moral cultivation of kings and officials. King"s doing-nothing and officials" doing-things was the basic tactics of administration, and the basic governing mode was that virtue was principal and punishment was subsidiary. On life, the book was regarded the living desire and instinct as man"s basic nature, advocated to pursuit rationally and meet man"s desire properly, and improve man"s nature by study. On righteousness and benefits, the book was emphasized righteousness and indespised benefits, it recommended the ideal of value virtue and benefits, magnanimity between the public and the private. On life and death, the book promoted the noble of life, and righteous practice with life. The appropriate attitude was "knowing-fate" and content with death. Its personality was uphold Confucian utility realm on the basis of realistic society, and hoped the transcendent state of Taoism. On war, the book was expounded war"s necessity and rationality from characteristics and function, revealed that politics had decisive role to the process and results of war, which showed a series of military dialectics. In brief, we thought, on one side, Lu Shi Chun Qiu carried on the various schools of thought, tried to break through their differences, and achieved its contributions ideologically and academically. On the other side, the book began the trend of thought in Qin 杊an Dynasties, and it influenced the politics and culture of Han Dynasties widely and deeply.
修改后译文
As a comprehensive work, Lv Shi Chun Qiu synthesized the distinctive thoughts and cultural tradition from the various schools of thought and their exponents since the Spring and Autumn Period and the Warring States Period into a system of formal unity and integrated structure. On the Dao of Heaven, Lv Shi Chun Qiu advocated "Tai Yi" or "Dao" was materiality source of the cosmos; the whole universe including mankind was an organic entity; the heaven and the mankind interacted with each other; and all man’s practical activities should obey the natural rules. On politics, Lv Shi Chun Qiu argued that man’s materiality benefits was the source of the political system and political activity. The key point of administration was to understand and dredge people’s desire for material; valuing the public and removing the private was the moral integrity of kings and officials. King’s doing-nothing and officials’ doing-things was the basic tactics of administration. And the basic governing mode was that virtue as principle while punishment as subsidiary. On life, Lv Shi Chun Qiu regarded the survival desire and instinct as man’s first nature, advocated to pursue rationally and satisfy man’s desire properly, and improve man’s nature by study. On righteousness and benefits, Lv Shi Chun Qiu emphasized righteousness without despising benefits, it recommended the value of tolerance and promotion between interests and benefits, and public benefits and private benefits. On life and death, Lv Shi Chun Qiu promoted the noble of life, and righteous practice with life. The appropriate attitude was "knowing-fate" and content with death. Its personality was to uphold Confucian utility realm on the basis of realistic society while longing for the transcendent state of Daoism. On war, Lv Shi Chun Qiu expounded the necessity and rationality of war f[1] [2] 下一页
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