| 摘要: | 楊伯峻以經學家與語言學家的身分譯注《論語》一書，在現代譯注本中流通最為廣泛，卻也常有其他研究著作會以此作為批判或引據，因此探求《論語譯注》的成書、前人相關研究、家學義理的承繼作探討，以作為了解此書的先備知識，進而就此書〈試論孔子〉一文的重要概念去研究楊伯峻譯注《論語》過程的義理如何呈現。發現楊伯峻詮解孔子的天是自然之天，與其治學嚴謹的態度相關，所以，不迷信於當時的習俗，反而呼天喊命只是順從習俗作為孔子遭遇無法理解的事物後，情緒宣洩的對象而已；楊氏詮解仁義禮，簡要說明：仁的根源就是愛人，仁的內涵是忠恕，以成己成人為行仁，其中的成人工夫就是博施濟眾，楊氏以為是聖德境界比仁德還高；義的根源羞恥心，以合宜解釋為義，能行事合宜便是行義；禮的本質是仁，禮的精神是敬，以恭敬之心行禮就是行仁，於是敬人就是愛人。孔子的學以讀書、觀察人為主，認為所學知識應為我所用，但是狹隘了孔子學習的精神，應該是學與道德修養為目標；而孔子的教學成就，楊氏稱讚其誨人不倦與因材施教的教學實踐影響至今，但是忽略孔子教導學生是為了成為有德之人；最後，孔子的正名是為對當時政治的反省而提出，楊伯峻詮解正名是糾正名分上的用詞不當，卻忽略名實要相符的內涵，僅就用詞不當詮解孔子的正名是無法完整說明名實不符的涵義，再者，發現孔子要以周禮的損益來改革政治制度，進而提出自己的政治主張，以期達到理想政治的興滅國繼絕世的治平。其中各議題探討時或結論處會用牟宗三先生的論點，加以考核楊氏在這些論點上是否有完整詮釋，由於《論語譯注》譯注目的為讓初學者與研究者皆能有所參酌的價值，以致深入淺出的詮釋孔子思想，造成某些重要議題的義理不足，實為兩難的困境。;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 |
