《論語》中的“教”與“誨”及其英譯

摘 要：本文重點討論了《論語》中“教”與“誨”二字的區別及其在英譯時的不同處理，旨在厘清這兩個不同的概念，以免在對外宣傳或翻譯中出現偏差。

關鍵詞：《論語》；“教”；“誨”；《論語》翻譯

孔子通常被國人奉為“成功教師”。有教育專家認為，中國從古到今，真正成功的“為師者”只有孔子一人而已。孔子之所以能成為大家口中最成功的教育家，除了“學而不厭”的治學精神和“誨人不倦”的教育精神外，更重要的是他對弟子精心細致的培養、全心全意的關愛、誠心誠意的指導。孔子的這些精神和行為，當今仍然值得為師者學習和效仿。

我平時注意收集和閱讀有關《論語》的書籍，但只是走馬觀花，讀得并不深入。這次有機會讀到美國學者金安平譯注、香港城市大學鄢秀博士翻譯的《論語英譯及評注》及上海外國語大學教授史志康老師的《論語翻譯與闡釋》兩書，激起了我重讀《論語》及其英譯本的興致。我主要讀了趙紀彬先生的《論語新探》及香港中文大學中國文化研究所劉殿爵先生的《論語》英譯本。本文則是一篇關于《論語》中的“教”與“誨”兩字的解釋和英譯的札記。

趙紀彬先生的《論語新探》，原名為《古代儒家哲學的批判》，出版于1948年，后來又出過三個新版（1958年、1962年、1976年）。最后一版是“文革版”，我手頭就是這一版。李零先生（2007）在《喪家狗：我讀〈論語〉》一書中對此書的評價是：“文革版”當然有時代的烙印，很多人以政治原因棄而不讀，但其研究水平實遠高于時下的流行新作，很多細節的考證至今仍有參考價值。

據趙紀彬先生（1976）考釋，今日所謂“教育”，在《論語》中不名“教”而名“誨”，其中“教”與今日所謂“教育”，字面雖同，但實質大有區別，不能混同，《論語》也從未混用。茲將言“誨”、言“教”各章分組錄釋如下。英文譯文分別采用了劉殿爵、Arthur Waley、辜鴻銘和金安平四位先生的譯本，我根據趙紀彬先生的考釋對譯文略作評價，供讀者參考。

言“誨”組

1.《為政》：由，誨女知之乎？知之為知之，不知為不知，是知也。

The Master said， “You， shall I tell you what it is to know. To say you know when you know， and to say you do not when you do not， that is knowledge.”（劉殿爵譯）

The Master said， “Yu， shall I teach you what knowledge is？ When you know a thing， to recognize that you know it， and when you do not know a thing， to recognize that you do not know it. That is knowledge.”（Arthur Waley譯）

Confucius said to a disciple，“Shall I teach you what is understanding？ To know what it is that you know， and to know what it is that you do not know， —that is understanding. ”（辜鴻銘譯）

The Master said， “You， do you know what I have been trying to teach you？ To say that you know something when you know it and to say that you do not know something when you do not know it— that is true knowing.”（金安平譯）

上述英譯中里，除了劉殿爵先生把“誨”字譯為tell外，其他人都譯為teach，對“誨”字的理解和翻譯都沒有問題。

2.《述而》：默而識之，學而不厭，誨人不倦，何有于我哉？

The Master said， “Quietly to store up knowledge in my mind， to learn without flagging， to teach without growing weary. For me there is nothing to these things.”（劉殿爵譯）

The Master said， “I have listened in silence and noted what was said， I have never grown tired of learning nor wearied of teaching others what I have learnt. These at least are merits which I can confidently claim.”（Arthur Waley譯）

Confucius then went on to say，“To meditate in silence； patiently to acquire knowledge； and to be indefatigable in teaching it to others； which one of these things can I say that I have done？”（辜鴻銘譯）

The Master said， “To retain knowledge quietly in my mind， to learn without ever feeling sated， not to weary of teaching—these things are not a problem for me.”（金安平譯）

3.《述而》：若圣與仁，則吾豈敢？抑為之不厭，誨人不倦，則可謂云爾已矣。

The Master said， “How dare I claim to be a sage or a benevolent man？ Perhaps it might be said of me that I can keep at it without getting tired and go on teaching without growing weary.”（劉殿爵譯）

The Master said， “As to being a Divine Sage or even a Good Man， far be it from me to make any such claim. As for unwearying effort to learn and unflagging patience in teaching others， those are merits that I do not hesitate to claim. ”（Arthur Waley譯）

Confucius then went on to say，“And as for the character of a holy， sainted man or even a moral character，—how should I dare to pretend to that. That I spare no pains in striving after it and am indefatigable in teaching others to strive for it. —that， perhaps， may be said of me. ”（辜鴻銘譯）

The Master said， “I dare not call myself a sage or a humane man. What could be said of me is that I work toward it without ever feeling sated and I am never tired of teaching.”（金安平譯）

4.《述而》：自行束脩以上，吾未嘗無誨焉。

The Master said，“I have never denied instruction to anyone who， of his own accord， has given me so much as a bundle of dried meat as a present.”（劉殿爵譯）

The Master said，“From the very poorest upwards—beginning even with the man who could bring no better present than a bundle of dried flesh—none has ever come to me without receiving instruction.”（Arthur Waley譯）

Confucius remarked，“In teaching men， I make no difference between the rich and the poor. I have taught men who could just afford to bring me the barest presentation gift in the same way as I taught others.”（辜鴻銘譯）

The Master said， “I have never refused to teach anyone who， on his own， has bought me a bundle of dried meat on his first visit.”（金安平譯）

5.《憲問》：愛之，能勿勞乎？忠焉，能勿誨乎？

The Master said， “Can you love anyone without making him work hard？ Can you do your best for anyone without educating him？”（劉殿爵譯）

The Master said， “How can he be said truly to love， who exacts no effort from the objects of his love？ How can he be said to be truly loyal， who refrains from admonishing the object of his loyalty？”（Arthur Waley譯）

Confucius remarked， “Where there is affection， exertion is made easy； where there is disinterestedness， instruction will not be neglected.”（辜鴻銘譯）

The Master said， “When you love someone， how can you not encourage him to work hard？ When you want to do your best for someone， how can you not try to instruct him to do the right thing？”（金安平譯）

趙紀彬先生（1976）認為，在《論語》里，“人”是統治階級，“民”是被統治階級。總此五例，足證孔門只對“人”言“誨”，不對“民”言“誨”（《論語》明言“誨人”，而全書無“誨民”之詞），只以“人”為“誨”的對象，不以“民”為“誨”的對象。“誨”概念是以“人”為對象，以“忠”為動機，以“不倦”為精神，以“行束脩”為條件，以“知”為內容，以“平等”關系為媒介，務令所誨之“人”“學而不厭”、 習為君子。和劉殿爵先生一樣， Arthur Waley、 辜鴻銘和金安平也都把“誨”譯成teach、educate、instruct、admonish，這些都沒有錯。這里需要特別提一下金安平教授（2019）的觀點：“誨”需要詮釋，孔子談及自己傳道授業，喜歡用“誨”這個字。金教授指出孔子本可以用其他詞，比如“訓”或“教”，但“訓”的意思是“說釋而教之”，而“教”是“上所施”，這兩個詞都不符合孔子的教學理念。金教授（2019）還引了《說文解字》中對“誨”字的解釋，即“明曉而教之”。

言“教”組

1.《為政》：季康子問：使民敬、忠以勸，如之何？子曰：臨之以莊則民敬，孝慈則民忠，舉善而教不能則民勸。

… raise the good and instruct those who are backward and they will be filled with enthusiasm.（劉殿爵譯）

… promote those who are worthy， train those who are incompetent； that is the best form of encouragement.（Arthur Waley譯）

… advance those who excel in anything and educate the ignorant， and the people will exert themselves.（辜鴻銘譯）

… acknowledge the good， teach the incompetent， and the people will encourage each other to strive forward. （金安平譯）

2.《述而》：子以四教：文、行、忠、信。

The Master instructs under four heads： culture， moral conduct， doing ones best and being trustworthy in what one says.（劉殿爵譯）

3.《子路》：（冉有）曰：既富矣，又何加焉？（孔丘）曰：教之。

Ran You said， “When their circumstances have been improved， what further benefit can one add？”Confucius replied，“Train them.”（劉殿爵譯）

4.《子路》：善人教民七年，亦可以即戎矣。

After a good man has trained the common people for 7 years， they should be ready to take up arms.（劉殿爵譯）

5.《衛靈公》：有教無類。

In instruction there is no grading into categories.（劉殿爵譯）

6.《堯曰》：不教而殺謂之虐。

To impose the death penalty without first reforming the people is to be cruel.（劉殿爵譯）

限于篇幅，此處不一一列舉所有的英譯文。諸家譯文有把“教”譯成teach、educate和instruct的，也有譯成train或reform的，這些都需要進一步商榷。“誨”以“人”為對象，而“教”則以“民”為對象；并且受教者為“民”，而“教民”者為“人”（這一點從“善人教民”一語中能很好地體現出來）；字書釋“教”為“上所施下所效”，與此義正合。“誨”常和“學”“知”相連，“教”則只與“戎”“戰”相連；足證“教”不以啟發知能為目的，而以軍事技術為內容。《論語》中的“教”不是“教育”，而是“教練”。所以，“教”字英譯為train比較合適。另外，趙紀彬先生（1976）認為，“有教無類”一語，自來即多誤解，而有意識的曲解亦復不少。他對此進行了詳盡的考證，他說：實則此“有”字訓“域”，《商頌·玄鳥》“奄有九有”，《韓詩》作“九域”，即為明證。此“類”字乃“族類”之“類”，《左傳》“非我族類，其心必異”即是此義。依此，則“有教無類”即是說對于“民”實行軍事教練，應按地域劃分而不分族類，即打破民族紐帶的界限，依照方輿本位，對本區域以內的奴隸一律實行軍事教練，以適應公室征討不德的需要。

元人王若虛在《滹南遺老集》里說，解《論語》者有三過焉，過于深也，過于高也，過于厚也。有人把“有教無類”理解為“有教養就不會有瑕疵/性格缺陷”，再譯成英文“A person properly brought up has no character defect. ”。我覺得就有解之過深和過高的嫌疑。

參考文獻

Arthur Waley，譯. 1998. The Analects[M].北京： 外語教學與研究出版社.

辜鴻銘. 2013. 西播《論語》回譯——辜鴻銘英譯《論語》詳釋[M].王京濤，譯注. 北京： 東方出版中心.

金安平， 譯注. 2019. The Analects of Confucius[M]. 鄢秀，譯. 桂林：廣西師范大學出版社.

李零. 2007. 喪家狗——我讀《論語》[M]. 太原： 山西人民出版社.

楊伯峻（今譯）， 劉殿爵（英譯）. 2008. Confucius： The Analects [M].北京： 中華書局.

趙紀彬. 1976. 論語新探[M]. 北京：人民出版社.

吳其堯，上海外國語大學英語學院教授。