鱼，我所欲也： 选自《孟子》 鱼，我所欲也；熊掌，亦我所欲也，二者不可得兼，舍鱼而取熊掌者也。生，亦我所欲也；义，亦我所欲也，二者不可得兼，舍生而取义者也。生亦我所欲，所欲有甚于生者，故不为苟得也；死亦我所恶，所恶有甚于死者，故患有所不辟也。如使人之所欲莫甚于生，则凡可以得生者，何不用也？使人之所恶莫甚于死者，则凡可以辟患者，何不为也？由是则生而有不用也，由是则可以辟患而有不为也。是故所欲有甚于生者，所恶有甚于死者，非独贤者有是心也，人皆有之，贤者能勿丧耳。 一箪食，一豆羹，得之则生，弗得则死。呼尔而与之，行道之人弗受；蹴尔而与之，乞人不屑也。 万钟则不辩礼义而受之。万钟于我何加焉？为宫室之美、妻妾之奉、所识穷乏者得我与？乡为身死而不受，今为宫室之美为之；乡为身死而不受，今为妻妾之奉为之；乡为身死而不受，今为所识穷乏者得我而为之，是亦不可以已乎？此之谓失其本心。
编辑本段内容简析
《孟子语录》一文用面对鱼和熊掌之间的抉择，比喻面对生命和大义之间的选择，孟子会毅然“舍生而取义者也”。这当中的“义”和文章最后的“此之谓失其本心”的“本心”都是指人的“羞恶之心”（按现在的通俗理解，可以理解为“廉耻之心”）。因为人只有拥有“羞恶之心”，才能分清哪些是道德底线可以承受的事，哪些是道德范围所不接纳的事，哪些是“所欲有甚于生”的事，这样才能不被“宫室之美”、“妻妾之奉”和“所识穷乏者得我”所诱惑，而像“不食嗟来之食”的人一样，内心有一种凛然的“义”。
Fish, I desire also: selected from mencius fish, I desire also; PAWS, also my desire also, which can not be get and shebna and fish and take the PAWS. Life, also my desire also; Righteousness, also my desire also, which can not be get and, give birth and take righteous one also. Born as well my desire, more than the living, and it's not for otherwise have to also; Death also I hated by more than the dead, evil, it has not monarch who also. If the people's life, it is all the more than may have the living, and why don't we also? Make the person of the dead, then not evil than who can monarch, why not for patients? By is born and have not is also can be a monarch, by is not also have. Thus it is more than the living, and as the evil with more than the dead, who have heart also is not exclusively, the person all has, it can not ear 5. A feed, a bean soup express, the birth of the ephod, and the dead. Call with lane's, who by the ephod; Cu's and the beggar despise also. Clock is not debate by etiquette. In what I add clock how? For the beauty of his wives, the general and needy in, who I and? For the body of death and not be, for the beauty of this house for; For the body of death and not be, today for the wives as; For the body of death and not be, for the needy in general who I but is, is may not have the? This is called the lost without.
Editor this section analysis
The continued quotations from penny with the fish and bear's paw the alternative of metaphor, face the life and in judgment of choosing between, mencius assume "homes born take righteous one". Among the "righteousness" and finally "this is called from its without" "without" is refers to person's "XiuEZhiXin" (according to the popular now understanding, can be understood as "corruption heart"). Because people only have "XiuEZhiXin", to distinguish what is moral bottom line can bear, what is moral is not accepted by the extent of the matter, what is "more than it's life", like this can not be "palace of beauty" and "the wives in" and "the general poor person I" temptation, and like "don't eat jie to it feed" like people, the heart have a awe-inspiring "righteousness".追问
编辑本段内容简析
《孟子语录》一文用面对鱼和熊掌之间的抉择，比喻面对生命和大义之间的选择，孟子会毅然“舍生而取义者也”。这当中的“义”和文章最后的“此之谓失其本心”的“本心”都是指人的“羞恶之心”（按现在的通俗理解，可以理解为“廉耻之心”）。因为人只有拥有“羞恶之心”，才能分清哪些是道德底线可以承受的事，哪些是道德范围所不接纳的事，哪些是“所欲有甚于生”的事，这样才能不被“宫室之美”、“妻妾之奉”和“所识穷乏者得我”所诱惑，而像“不食嗟来之食”的人一样，内心有一种凛然的“义”。
Fish, I desire also: selected from mencius fish, I desire also; PAWS, also my desire also, which can not be get and shebna and fish and take the PAWS. Life, also my desire also; Righteousness, also my desire also, which can not be get and, give birth and take righteous one also. Born as well my desire, more than the living, and it's not for otherwise have to also; Death also I hated by more than the dead, evil, it has not monarch who also. If the people's life, it is all the more than may have the living, and why don't we also? Make the person of the dead, then not evil than who can monarch, why not for patients? By is born and have not is also can be a monarch, by is not also have. Thus it is more than the living, and as the evil with more than the dead, who have heart also is not exclusively, the person all has, it can not ear 5. A feed, a bean soup express, the birth of the ephod, and the dead. Call with lane's, who by the ephod; Cu's and the beggar despise also. Clock is not debate by etiquette. In what I add clock how? For the beauty of his wives, the general and needy in, who I and? For the body of death and not be, for the beauty of this house for; For the body of death and not be, today for the wives as; For the body of death and not be, for the needy in general who I but is, is may not have the? This is called the lost without.
Editor this section analysis
The continued quotations from penny with the fish and bear's paw the alternative of metaphor, face the life and in judgment of choosing between, mencius assume "homes born take righteous one". Among the "righteousness" and finally "this is called from its without" "without" is refers to person's "XiuEZhiXin" (according to the popular now understanding, can be understood as "corruption heart"). Because people only have "XiuEZhiXin", to distinguish what is moral bottom line can bear, what is moral is not accepted by the extent of the matter, what is "more than it's life", like this can not be "palace of beauty" and "the wives in" and "the general poor person I" temptation, and like "don't eat jie to it feed" like people, the heart have a awe-inspiring "righteousness".追问
谢谢热心回答，不过这是网上翻译的吧
我想要的是，能否推荐本文言文翻译成英语的书，书！
温馨提示：内容为网友见解，仅供参考
第1个回答 2011-09-27
呵呵 楼上的对话很可爱
《中国文学 古代散文选》 外研社编的 中国文学出版社
里面有 庄子 战国策 吕氏春秋 等篇章 还有 韩愈 王安石的文章 鲁迅的朝花夕拾什么的
楼主是爱好翻译 还是要考MTI 什么的
交个朋友吧追问
《中国文学 古代散文选》 外研社编的 中国文学出版社
里面有 庄子 战国策 吕氏春秋 等篇章 还有 韩愈 王安石的文章 鲁迅的朝花夕拾什么的
楼主是爱好翻译 还是要考MTI 什么的
交个朋友吧追问
对滴，想考MTI.
谢谢推荐，我去看看
我对翻译也很感兴趣，但我打算考汉研了。之前听老师给打算考MTI的学生讲过课，所以知道这本书。
本回答被提问者采纳第2个回答 2011-09-28
有啊，像中国的古代诗词就有翻译成英文的，上网找找追问
谢谢热心回答，那能帮忙推荐本书吗？
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