论语

Such reconsideration is also a layer of literature From the conclusion"lessons are useless"to the slogans"literature should be independent", they elucidated the opposite relationship between"explain aspiration"and"record doctrine"by stressing on the space of literary self-expression Such reconsideration can also be regarded as a layer of life From seeking the external life which without ampleness, running wild and moving restless, drying up and dull to pursuing the internal rich ample mind and gentle, leisure, aesthetic life state.

本文将在前人研究的基础上，以美学和历史相统一的原则，适当吸收一些新的学术理论和方法，力求突破论语派的研究现状。在重新思考论语派知识分子是非功过、理论和创作得失时，任何简单化的研究方法，都是"于事无补费精神"的。只有充分估计他们身上的众多矛盾性和极端复杂性，并深入揭示造成这众多矛盾性和复杂性的诸多根源，研究才会有价值。

The thinkers of the Lunyu School fully expressed their persistence of individualism and their reconsideration in literary modernity Yet the persistence and escape existed side by side, this mode of behavior and thinking indicated that the self-subject of the modern scholars was illusive and was hard to carry on when the modern scholars were covered by the powerful tradition and deeply controlled by modernity's consciousness of time Chapter Two Reconsidering on the character of modernity with leisure ampleness, resisting the human alienation caused by modern materialism and mechanism with humor, reaffirming the space of self-expression, which formed the humor, the leisure, the modern, and the aesthetic spirit implication of Lunyu School But the modern scholar's powerful inclining to the tradition made Lunyu School's aestheticism draw close to live in seclusion And its aesthetic modernity is also discounted for that reason Chapter Three It is the emotion and the leisure manner owning by the middle aged people that help to bring about Lunyu School's essay's adjusting in main key and moving massively in theme Lunyu School changed the way for "gaining the experience of life"in the twenties'prose It went from highly enthusiastic writings to reserved life-concerning and recite with appreciation in everyday life

第一章 三十年代左翼文学以其"新"、"进步"和"时代性"确立了自己的合理性地位，而时代思潮的转换、文艺与政治的日益密切使五四自由知识分子所坚持的个人主义成了"落伍""颓废"的表征。论语派自由思想者充分表达了对个人主义的执着、对文学现代性的反思，但坚持与逃逸并存的行为与思维模式表明现代士子在忧生伤世的强大传统笼罩下和一往无前的现代性时间意识的深刻控制下，个人主体的难以为继和虚幻性。第二章以闲适的余裕对奔竞躁进、汲汲功利、一往无前的现代性特征进行反思，以幽默对抗现代物质主义机械主义对人灵智的异化，重申自我表现的空间，构成论语派幽默闲适的现代性审美精神内涵。但现代文人对于传统的强大趋同力，则使论语派审美主义向隐逸文化靠拢，其审美现代性由此大打折扣。第三章中年情感与闲适气度直接促成论语派散文基调上的调整及主题的大幅横移，在趣味、游戏、幽默、闲适中改变了二十年代散文"问世"的径路，从意兴湍飞的激扬文字走向了沉潜适世的生命关怀与日常人生的吟味与咀嚼。

The humor of analectic publications and articles was of rationality of burghers' culture and was the crystal of burgher intellectuals' survival wisdom and individualism, thereby, it provided a legal field for intellectuals to criticize in the ages when criticism was forbidden.

论语派的刊物和文章的幽默，带有市民文化的理性一面，是市民知识分子生存智慧和个人主义的结晶，从而在言论禁忌的年代为知识分子提供了一个合法的批评空间。在这方面来说，论语派刊物是值得肯定的。

His teachings, preserved in the Lunyu or Analects, form the foundation of much of subsequent Chinese speculation on the education and comportment of the ideal man, how such an individual should live his live and interact with others, and the forms of society and government in which he should participate.

他的教导，保存，在论语或论语，形式的基础，许多后来的投机活动对中国的教育和comportment的理想的男子，如何在这样一个个人应该住他的生活和与他人互动，以及形式的社会和政府在他应该参加。

Chapter 5 Make a comparison between Chi, Hsu's "Lun-yu" studies and Lai, Si-sing's: Contradistinguish them from their works of "Lun Yu Dian Jing "and their annotations of "Lun-yu" to understand their efforts on the communication between Confucianism and Buddhism.

第五章〈智旭之《论语》学及其与来斯行《论语》学之比较〉：本章首先说明智旭于《论语点睛》中之思想，并比较其由"现前一念心"所展开之佛学理论间之异同。进而对来斯行与智旭两人之《论语》注疏作一比较，以明二人于"儒佛会通"上之努力。

ABSTRACT After the ebb-tide of the May 4th Movement, the Chinese modern thoughts and literary circles went from relative unity towards diversity Up to the 1930's, behind the spirit transformation at the end of the twenties, Chinese modern intellectuals began to relocate and redesign their own outlooks on life and literary ideal The Lunyu School, which was led by Zhou Zuoren and Lin Yutang, mostly appeared as leisure humorous essays in some journals, such as Lun Yu, Ren Jian Shi and Yu Zhou Feng which was edited by Lin Yutang It formed an unique landscape at that time This thesis focused on the Lunyu School as the main object of my study I investigate the Lunyu School by putting it into the vertical orbit of changes of the thoughts and literary circles after the May 4th Movement, and by comparing it with the mainstream of Left-wing and other literary schools in the thirties Through the exploration of Lunyu School's political and social thoughts, literary ideas and aspects of prose creation, I pursue the life choice of some free intellectuals in the thirties, and draw psychological outline of an age of intellectuals, which was very complicated and attractive during that specified time and space When we reconsider the rights and wrongs, the merits and demerits, and the gains and losses in theory and creations of Lunyu School intellectuals, any oversimplified study method would be of"no avail but the waste of mind"Unless ample estimation of their own complexity and contradiction is made, furthermore subtly delineates quite a lot of originates which caused these complexity and contradiction, the research will not be valuable In face of the whizzed coming Left-wing movement in literature, Lunyu School acted as a reconsideration in literary modernity such reconsideration is a layer of thinking They introspected intellectuals'essential mind and enlightened reason, querying the impulsive, swift and fierce ideological trend, judging by value in the relations between individuality and society, individuality and era, literature and politics.

五四落潮后，中国现代思想界、文学界由相对统一走向分化，至二十世纪三十年代，现代知识分子经由二十年代末期的精神蜕变，开始重新定位和设计自己的人生观和文学理想。以"京兆布衣"周作人为精神领袖、以林语堂为主帅的论语派，以幽默闲适小品文相号召，在林语堂主编的一系列刊物《论语》、《人间世》、《宇宙风》上聚集，南北呼应，造成了当时文坛的一种独特景观。本论文以论语派为研究对象，将其放在五四以后文学界与思想界变动的纵向轨迹上，放在与三十年代左翼主流话语的颉颃及与其它文学流派的比照中加以考察，通过对论语派政治社会思想、文学观念及散文创作诸方面的探讨，追索三十年代一部分自由知识分子的人生选择，勾划出他们在一个特定时空里复杂又极具魅力的心理轮廓。学术界对论语派中一些主要作家已有较深入的研究，但迄今为止，尚无从整体上对这一文学流派作宏观研究的专著，而陈旧的理论视界又往往阻碍了对论语派的重新评价。

This is especially true of attempts to put the Analects into another language because of the open-endedness and opacity of the text as well as the huge differences in language and culture between China and the West.

由于《论语》文本的开放性、概念的模糊性以及中外语言文化的差异，《论语》英译的诠释性更加突出。20世纪是《论语》翻译和研究的高潮期，出现了大量的英语译本。

Besides, I codified relative abstracts of the "Confucianism" in the Ming and by doing so I circumstantiated the expositive information of the communication between Confucianism and Buddhism in this thesis.

第三章〈明代《论语》学之内容及其分类〉：本章重在说明历来关于明代《论语》学之研究，继而表列笔者对于明代《论语》相关提要之整理，借以说明论文主题中关于&儒佛会通&之《论语》的注疏情形。

The four articles show the preliminarily philosophical transmutation on the view of moral between heaven and human made by Confucius on the basis of the ideas of heaven and human formed from the Xia, Shang,Western Zhou dynasties to the Spring and Autumn period; they reveal Confucius' orientation to think which transformed the traditional heaven as dominator into the moral heaven, and transformed the relationship between the subject and the metaphysical existence from external transcendence to innerness; thus they relieve Confucius as a keen and profound thinker at that time.

本文通过对帛书易传《二三子问》、《易之义》、《要》、《缪和、昭力》四篇的分析，认为帛传四篇为孔子《易》论，其中包涵着《论语》、《孔子集语》、传世本《易传》等反映孔子思想的传世文献所隐微罕见的天人道德观念；帛传四篇表现了孔子在涵括三代以至春秋新旧天人观念的基础上对于天人内涵的初步的哲学改造，反映了孔子将传统的主宰之天转化为道德之天、并将传统的主体对于形上存在的外在超越关系转化为内在超越关系的致思取向，从而凸显了孔子作为当时敏锐而深邃的思想家的形象；帛传四篇所涵具的孔子天人道德思想补足了三代天命德政观与思孟天道性命思想之间的逻辑缺环，是经由曾子而达致《中庸》、郭店儒家简、《孟子》乃至传世本《易传》所体现的天道性命思想高峰的理论根据。

Compared with other works, his note of the Analects Can't be pure leaming work, but woks like a politilal work, It has important place inthe histony of the Analects.

与其他《论语》著作相比，康氏《论语注》算不上纯粹的学术著作，更像是一部政论性的著述，但在《论语》学史上别树一帜，有其独特的历史地位。

This one mode pays close attention to network credence foundation of the businessman very much.

这一模式非常关注商人的网络信用基础。

Cell morphology of bacterial ghost of Pasteurella multocida was observed by scanning electron microscopy and inactivation ratio was estimated by CFU analysi.

扫描电镜观察多杀性巴氏杆菌细菌幽灵和菌落形成单位评价遗传灭活率。