庄子中英译ppt下载

庄子中英译ppt用英文详细的介绍了庄子的基本资料以及生平成就，他提倡的观点，内容十分精彩，欢迎点击。庄子，姓庄，名周，字子休（亦说子沐），宋国蒙人，先祖是宋国君主宋戴公。他是东周战国中期著名的思想家、哲学家和文学家。创立了华夏重要的哲学学派庄学，是继老子之后，战国时期道家学派的代表人物，是道家学派的主要代表人物之一。

庄子中英译ppt是由红软PPT免费下载网推荐的一款人物PPT类型的PowerPoint.

《庄子》英译Chuang-TzuxgF红软基地
ABrief Introduction of Chuang-TzuxgF红软基地
The English Translation of Chuang-TzuxgF红软基地
A Comparative study of different versions of the Translation of Chuang-TzuxgF红软基地
Zhuang ZixgF红软基地
    Zhuang Zi (or Chuang Tzu， c. 369—286 B.C.)， with his given name as Zhou， was a key figure of Taoism following Lao Zi. He was born at the town of Meng (Northeast of the present-day Shangqiu， Henan Province) of the Song State. He once worked as an official in a varnish tree farm(漆园吏)before resigning to lead a reclusive life.xgF红软基地
Zhuang Zi penned the first seven “inner” chapters and his disciples and other thinkers contributed the other parts (the “outer” and “miscellaneous” chapters). Similar to Lao Zi’s philosophy， Zhuang Zi believed that the “Tao” is the origin of everything in the universe. However， the “Tao” Zhuang Zi refered to is an omnipresent and infinite concept existing in nature.xgF红软基地
The book bearing his name has 33 chapters survived. The traditional view is that Zhuang Zi transformed Lao Zi’s outlook on life into a spiritual realm of absolute freedom， a “free and easy wondering” state. This state can be achieved， according to Zhuang Zi， through a variety of complicated introspective experiences rather than pursuing endless desires in society. The experience of “xinzhai (心斋 ，mind-fasting)” means the freedom from all preoccupations， that is， an attitude free from materialism and a complete unity with nature.xgF红软基地
“心斋”说，是庄子在《人间世》中借由孔子答复颜回的问话而阐发出来的：“若一志，无听之以耳而听之以心，无听之以心而听之以气。听止于耳，心止于符。气也者，虚而待物者也。唯道集虚。虚者，心斋也。”“斋”，在中国古已有之，其情势有沐浴、不饮酒、不茹荤、不闻舞乐、不近女色等，但这只是外在情势上的斋，属“祭祀之斋”，庄子在此提出的“心斋”，是内在深层意义上的“斋”。从庄子的全部哲学思想来看，“心斋”是一个很重要的领域，亦是体“道”的方法之一。“道”是老子思想的核心，是天地万物的本原。庄子继承和发展了老子的思想，认为“道”的本性是“虚”和“通”。“心斋”的终极目标就是与道合一，即“道通为一”。xgF红软基地
By comparing the sophisticated and competitive social reality with the harmonious and tranquil nature， Zhuang Zi put forward the notion of “wuhua”(the transformation of things) and appealed to the return of one’s suppressed soul back to nature.xgF红软基地
Zhuang Zi’s philosophy of worshipping the nature often leads to the pursuit of a personality of aloofness. The philosophical basis of this aloofness is relativism， that is， in his own words， “The universe and I came into being together; I and everything therein are One.”(天地与我并生，而万物与我为一） Only through the equivalence of all things can one’s real self fuse into the world， thus the spiritual emancipation of humanity can be achieved.xgF红软基地
Zhuang ZixgF红软基地
Zhuang Zi， composed of 52 sections， of which 33 are extant， is a philosophical work by Zhuang Zi and his pupils as well as by scholars of later generations. It is divided into the “Inner Chapters” which has 7 sections， the “Outer Chapters” which contains 15 sections and the “Miscellaneous Chapters” which consists of 11 sections.xgF红软基地
The ideological core of Zhuang Zi is its pursuit for absolute spiritual freedom featured by complete transcendency and detachment. It is generally recognized as an important masterpiece of the Taoist school following Lao Zi. In terms of literary value and artistic achievement， Zhuang Zi ranks， for its unique artistic style， above all the prosaic writings by other great masters of the time.xgF红软基地
Zhuang Zi is adept at using lively imageries and tight-knit allegorical stories to illuminate abstract and profound philosophical concepts. By integrating， harmoniously， literature with philosophy， Zhuang Zi turns abstruse philosophical ideas into visual and interesting imageries.xgF红软基地
Rich in imagination， original in ideation， bold in exaggeration and profound in conception， “Nineteen Allegories” in Zhuang Zi strikes the reader with a powerful and charming artistic appeal. Zhuang Zi is varied and colorful in language use， novel in sentence formation and superb in diction， seeking an inherent rhythem and an occasional use of crambos without the affected pursuit of formal ornaments.xgF红软基地
Be it fun or joy， anger or abuse， Zhuang Zi turns them all into well-presented pieces of prose with rich sentiment and powerful emotion. Taken as a whole， Zhuang Zi presents a style of grandeur and ease and a hue of gorgeousness and magnificence. Zhuang Zi not only provides prose writers of later generations with abundant artistic nutrients but also nurtures the germination of ancient Chinese fiction with its mythical legends and allegorical tales. xgF红软基地
英译概况-全译本xgF红软基地
英国人巴尔福（Frederic H. Balfour）的The Divine Classic of Nan-hua: Being the Works of Chuang Tsze， Taoist Philosopher，出版于1881年。《南华真经——道家哲学家庄子的著作》（误译）xgF红软基地
翟理斯  英语世界中研究庄子最早，翻译庄子全集的第一人。Chuang Tzu: Mystic， Moralist， and Social Reformer，1889年。 Chuang Tzu， Taoist  Philosopher and  Chinese Mystic.1926年再版。xgF红软基地
理雅格 1891年，The Writings of Kwang-KauxgF红软基地
      The Sacred Books of the East (ed. F. Max Muller)xgF红软基地
4. 威厄译本，庄子20世纪第一个英语全译本，1963纽约出版，The Sayings of Chuang Chou.xgF红软基地
5. 沃兹生（Burton Watson） ，1964 《庄子菁华》 （Chuang Tzu: Basic Writings） 1968年，The Complete Works of Chuang Tzu. xgF红软基地
6.梅维恒(VictorH.Mair)， 1994年出版的译本Wandering on the Way:Early Taoist Tales and Parables of ChuangTzu (《逍遥游:〈庄子〉中的早期道家故事及寓言》) xgF红软基地
7.汪榕培 英译 Zhuangzi 出版社：湖南人民出版社 ，1999年xgF红软基地
摘译本xgF红软基地
1926年，冯友兰受燕京大学的美籍教授博晨光(Lucius Chapin Porter)邀请，在北京的“华语学校”开了一门课，为一些来华的外国人讲《庄子》。华语学校是居住在北京的外国人，为了学习中国，了解中国文化而自办的一所学校。这门课的读本，就是后来的冯友兰《庄子》英译本A Taoist Classic Chuang-Tzu。1931年商务印书馆出版。xgF红软基地
英国汉学家韦利（Arthur Waley）的《庄子》译文收在《古代中国的三种思想》（Three Ways of Thought in Ancient China， 1939）一书中，虽然只有不多几篇，但质量上乘。xgF红软基地
3. Lin Yutang The Chuang-tzu《英译庄子》xgF红软基地
 “Introduction to Chuangtse: Mystic and Humorist”xgF红软基地
4. Earnest Richard Hughes， 1942， London:J. M. Dent & Sons Ltd， Chinese Philosophy in Classical TimesxgF红软基地
5.陈荣捷 （Wing-tsie Chan）的少量摘译。1963年普林斯顿大学出版社A Source Book in Chinese Philosophy.xgF红软基地
6.冯家福和Jane English合译Chuang-Tzu: The Inner Chapters，1974，兰登书屋。xgF红软基地
7.葛瑞汉（A.C. Graham)，1981， Chuang-Tzu: The Inner ChaptersxgF红软基地
8. 克里瑞1991年，《道义要书》包括《道德经》全文和《庄子》内篇。xgF红软基地
逍遥游xgF红软基地
“Free and Easy Wandering”-沃兹生将《庄子》开篇《逍遥游》xgF红软基地
Hsiao-yao Yu， or “Enjoyment in Untroubled Ease”.  LeggexgF红软基地
Excursions into Freedom (E. A. Hughes)xgF红软基地
1993年克里雷（Thomas Cleary）在自己的译本中则仅用“Freedom”一词。xgF红软基地
Wandering in Absolute Freedom （汪榕培）xgF红软基地
The Happy Excursion （冯友兰）xgF红软基地
A Happy Excursion （林语堂）xgF红软基地
与物为春xgF红软基地
仲尼曰：“死生存亡，穷达贫富，贤与不肖毁誉，饥渴寒暑，是事之变(1)，命之行也(2)；日夜相代乎前，而知不能规乎其始者也(3)。故不足以滑和(4)，不可入于灵府(5)。使之和豫(6)，通而不失于兑(7)；使日夜无隙而与物为春(8)，是接而生时于心者也(9)。是之谓才全。” （《德充符》）xgF红软基地
(1)事之变：人事的变化。　　(2)命之行：天命的运行。　　(3)规，度，测度。始，由来。　　(4)滑（gǘ)：乱，和：指德之所以为德的和谐状态。　　(5)灵府：心灵之府。　　(6)和：顺，豫：乐。　　(7)兑，偏悦，喜悦。　　(8)隙：空隙。　　(9)接：指与外物事变相接触，时：时中的时，生时于心：指心中有其权。xgF红软基地
孔子说：“生死存亡，贫穷富贵，赞贤与毁不肖，饥渴冷暖，这都是事物的变化，天命的运行。犹如日夜轮转，而智慧不能测度它们的起始，因此，不值得以此扰乱德之为德的德性，不可以侵入心灵。使心境和谐快乐；畅通而不失其怡悦，使自己日夜一刻不停地和万物共处在象春天一样的和乐之中。这样，顺应外物而在心中产生的和悦的气质，就叫做‘才全’。xgF红软基地
其中“与物为春”是一个非常诗意的表达，对此翟理斯的翻译是：live in peace with mankind，冯友兰的翻译是：be kind with things。沃兹生认为他们的翻译没有表达出原文的意象，让人感觉到庄子使用的是“陈腔滥调”（cliches），而实际上，庄子使用语言的方式是前无古人的。华兹生将这句话译成：make it be spring with everything，以诗译诗，堪称后来居上。xgF红软基地
至人无己，神人无功，圣人无名xgF红软基地
夫列子御风而行(15)，伶然善也(16)，旬有五日而后反(17)。彼于致福者(18)，未数数然也。此虽免乎行(19)，犹有所待者也(20)。若夫乘天地之正(21)，而御六气之辩(22)，以游无穷者(23)，彼且恶乎待哉(24)！故曰：至人无己(25)，神人无功(26)，圣人无名(27)。xgF红软基地
(15)列子：列御寇，郑人，春秋时期思想家。庄子多引列子的言论来证实自己的观点。《吕氏春秋·不二）说：“子列子贵虚。”可见为道家先驱人物。御：驾驭。列子御风而行：指御风是有待的。xgF红软基地
　　(16)泠（líng）然：轻妙的样子。xgF红软基地
　　(17)旬：十天。有：又。反：通返。xgF红软基地
　　(18)致福：求福。xgF红软基地
　　(19)负：避免。行：步行。xgF红软基地
　　(20)待，凭借，依靠。《庄子》书中的有待是哲学范畴，指的是事物的条件性。xgF红软基地
　　(21)乘：因。天地：指万物，正：本性。xgF红软基地
　　(22)御：本义为驾驭，引伸为顺从、顺应。六气：指阴、阳、雨、风、晦、明。辩：通变，指变化。xgF红软基地
　　(23)无穷者：无穷尽的境界。xgF红软基地
　　(24)恶（wū）：何，什么。xgF红软基地
　　(25)至人，指思想道德达到最高境界的人。《田子方》有“得至美而游乎至乐，谓之真人。”《天下》有“不离于真，谓之至人。”无己：忘掉自己，清除物我界限。xgF红软基地
　　(26)神人：庄子理想中得道而神妙莫侧的人。无功：不追求功名。xgF红软基地
　　(27)圣人，道德智能高尚的人。庄子认为，只有至人、真人、神人、圣人才是无侍的，才能达到绝对的自由。无名：不迫求名声。xgF红软基地
Now Liehtse  could ride upon the wind. Sailing happily in the cool breeze， he would go on for fifteen days before his return. Among mortals who attain happiness， such a man is rare. Yet although Liehtse could dispense with walking， he would still have to depend upon something. xgF红软基地
As for one who is charioted upon the eternal fitness of Heaven and Earth， driving before him the changing elements as his team to roam through the realms of the Infinite， upon what， then， would such a one have need to depend? Thus it is said， “The perfect man ignores self; the divine man ignores achievement; the true Sage ignores reputation.”          By   Lin YutangxgF红软基地
Therefore， it is said that the perfect man has no self; the spiritual man has no achievement; the true sage has no name.xgF红软基地
                                     By Feng YoulanxgF红软基地
Therefore， it is said， “the perfect man has no (thought of) self; the spirit-like man， none of merit; the sagely-minded man， none of fame.                          By LeggexgF红软基地
《庄周梦蝶》又称《周公梦蝶》《庄生晓梦》xgF红软基地
昔者庄周梦为蝴蝶，栩栩然蝴蝶也。自喻适志与！不知周也。俄然觉，则蘧蘧然周也。不知周之梦为蝴蝶与？蝴蝶之梦为周与？周与蝴蝶则必有分矣。此之谓物化。（《庄子·齐物论》）xgF红软基地
①喻：通“愉”，愉快xgF红软基地
②适志：合乎心意，心情愉快。xgF红软基地
③觉（jué）：醒来。xgF红软基地
④蘧（qú）：蘧，原意为惊喜的样子，此处为惊疑动容的样子。xgF红软基地
⑤分：区分、区别。xgF红软基地
⑥物化：事物自身的变化。此处意思为，外部事物都会与自身交合的，即，万事万物最后都是要合而为一的，指大道时而化为庄周，时而化为蝴蝶。xgF红软基地
庄周梦蝶xgF红软基地
庄周梦蝶，典出《庄子·齐物论》，是战国时期道家学派主要代表人物庄子所提出的一个的哲学命题。在其中，庄子运用浪漫的想象力和美妙的文笔，通过对梦中变化为蝴蝶和梦醒后蝴蝶复化为己的事件的描述与探讨，提出了人不可能确切的区分真实与虚幻和生死物化的观点。虽然故事极其短小，但由于其渗透了庄子诗化哲学的精义，成为了庄子诗化哲学的代表。也由于它包含了浪漫的思想情感和丰富的人生哲学思考，引发后世众多文人骚客的共鸣，成为了他们经常吟咏的题目，而最著名的莫过于李商隐所言“庄生晓梦迷蝴蝶，望帝春心托杜鹃”。xgF红软基地
Once upon a time， I， Chuang Chou {18}， dreamt I was a butterfly， fluttering hither and thither， to all intents and purposes a butterfly. I was conscious only of my happiness as a butterfly， unaware that I was Chou. Soon I awaked， and there I was， veritably myself again. Now I do not know whether I was then a man dreaming I was a butterfly， or whether I am now a butterfly， dreaming I am a man. Between a man and a butterfly there is necessarily a distinction. The transition is called the transformation of material things . xgF红软基地
  Lin  yutangxgF红软基地
ExercisexgF红软基地
“泉涸，鱼相与处于陆，相呴以湿，相濡以沫，不如相忘于江湖。与其誉尧而非桀也，不如两忘而化其道 ”。 《庄子·大宗师》xgF红软基地
When the pond dries up and the fishes are left upon the dry ground， rather than leave them to moisten each other with their damp and spittle it would be far better to let them forget themselves in their native rivers - and lakes. And it would be better than praising Yao and blaming Chieh to forget both (the good and bad) and lose oneself in Tao.xgF红软基地
吾生也有涯(1)，而知也无涯(2)。以有涯随无涯(3)，殆已(4)；已而为知者(5)，殆而已矣。为善无近名(6)，为恶无近刑(7)。缘督以为经(8)，可以保身(9)， 可以全生(10)，可以养亲(11)，可以尽年(12)。  《养生主》　xgF红软基地
　[注释](1)生：生命。涯:一作崖，极限，边际。　xgF红软基地
(2)知：通智，智慧，知识。(3)随：犹逐，追随、追求。逐即逐物，即《天下》中的“逐万物而下反”。　xgF红软基地
(4)殆：通怠，疲倦。已：助词，通了。(5)已：此。而：还。为：从事，求。为知：追求知识。(6)为：做。名：名利。xgF红软基地
(7)刑：刑戮。(8)缘：因，顺行。督：中，中道。经：常法。缘督以为经：因顺着名刑之间的自然之道做为养生的常法，达到“得其环中，以应无穷”的宗旨。xgF红软基地
(9)保身：保全身躯，免遭刑戮。　xgF红软基地
10)全生：生通性，保全自己的天性，免受思虑之苦。xgF红软基地
(11)养亲：事养父母。庄子此观点与盂子说的“事孰为大？事亲为大。守孰为大？守身为大，不失其身而能事其亲者，有矣，未有失其身而能事其亲者也”相类似。有训亲为精神或训亲为身者非。(12)尽年：指享尽天年，保持自然的寿命而不使年寿夭折。xgF红软基地
我们的生命是有限的，而知识是无限的。要想用有限的生命去追求无限的知识，就会很疲倦了。明知如此，仍要汲汲以求地追求知识，那就会更疲倦了。做善事不能有求名利之心，做恶事不能有刑戮之若，顺着刑名之间的自然之道以为常法，就可以保全身躯，保全天性，奉养双亲，享尽天年了。xgF红软基地
Human life is limited， but knowledge is limitless. To drive the limited in pursuit of the limitless is fatal; and to presume that one really knows is fatal indeed! In doing good， avoid fame. In doing bad， avoid disgrace. Pursue a middle course as your principle. Thus you will guard your body from harm， preserve your life， fulfil your duties by your parents， and live your allotted span of life.( Lin)xgF红软基地
 井蛙不可以语于海者，拘于虚也；夏虫不可以语于冰者，笃于时也；曲士不可以语于道者，束于教也。 xgF红软基地
You cannot speak of ocean to a well-frog， which is limited by his abode. You cannot speak of ice to a summer insect， which is limited by his short life. You cannot speak of Tao to a pedagogue， who is limited in his knowledge. But now that you have emerged from your narrow sphere and have seen the great ocean， you know your own insignificance， and I can speak to you of great principles.xgF红软基地
Autumn FloodsxgF红软基地
In the time of autumn floods， a hundred streams poured into the river. It swelled in its turbid course， so that it was impossible to tell a cow from a horse on the opposite banks or on the islets. Then the Spirit of the River laughed for joy that all the beauty of the earth was gathered to himself. Down the stream he journeyed east， until he reached the North Sea. There， looking eastwards and seeing no limit to its wide expanse， his countenance began to change. And as he gazed over the ocean， he sighed and said to North-Sea Jo， "A vulgar proverb says that he who has heard a great many truths thinks no one equal to himself. And such a one am I. Formerly when I heard people detracting from the learning of Confucius or underrating the heroism of Po Yi， I did not believe it. But now that I have looked upon your inexhaustibility -- alas for me ! had I not reached your abode， I should have been for ever a laughing stock to those of great enlightenment!"xgF红软基地
To this North-Sea Jo (the Spirit of the Ocean) replied， "You cannot speak of ocean to a well-frog， which is limited by his abode. You cannot speak of ice to a summer insect， which is limited by his short life. You cannot speak of Tao to a pedagogue， who is limited in his knowledge. But now that you have emerged from your narrow sphere and have seen the great ocean， you know your own insignificance， and I can speak to you of great principles.xgF红软基地
"There is no body of water beneath the canopy of heaven which is greater than the ocean. All streams pour into it without cease， yet it does not overflow. It is being continually drained off at the Tail-Gate {65} yet it is never empty. Spring and autumn bring no change; floods and droughts are equally unknown. And thus it is immeasurably superior to mere rivers and streams. Yet I have never ventured to boast on this account. For I count myself， among the things that take shape from the universe and receive life from the yin and yang， but as a pebble or a small tree on a vast mountain. Only too conscious of my own insignificance， how can I presume to boast of my greatness?xgF红软基地
"Are not the Four Seas to the universe but like ant-holes in a marsh? Is not the Middle Kingdom to the surrounding ocean like a tare-seed in a granary? Of all the myriad created things， man is but one. And of all those who inhabit the Nine Continents， live on the fruit of the earth， and move about in cart and boat， an individual man is but one. Is not he， as compared with all creation， but as the tip of a hair upon a horse's body?xgF红软基地
"The succession of the Five Rulers {66}， the contentions of the Three Kings， the concerns of the kind-hearted， the labors of the administrators， are but this and nothing more. Po Yi refused the throne for fame. Chungni (Confucius) discoursed to get a reputation for learning. This over-estimation of self on their part -- was it not very much like your own previous self-estimation in reference to water?"xgF红软基地

关于庄子的英文版ppt：这是关于庄子的英文版ppt，包括了A story about Zhuangzi，The Book of Zhuangzi，The "Seven Inner Chapters"內篇，Major Themes of the Zhuangzi Book，The lesson of Zhuang Zi’s view of life，Seeking for the stature，Feeling our lives等内容，欢迎点击下载。

庄子一则北冥有鱼ppt：这是庄子一则北冥有鱼ppt，包括了庄子其人，《庄子》简介，关于《庄子》的重要注本，廣，本义指四周没有墙壁的大屋，且，副词，将要等内容，欢迎点击下载。

庄子北冥有鱼ppt：这是庄子北冥有鱼ppt，包括了学习目标，给加点字注音，大鹏的形象如何呢？作者又是怎样描写这一形象的呢?“南冥、谐”又该如何理解?教师寄语，基础反馈等内容，欢迎点击下载。