莊子中英譯ppt用英文詳細的介紹了莊子的基本資料以及生平成就，他提倡的觀點，內(nèi)容十分精彩，歡迎點擊。莊子，姓莊，名周，字子休（亦說子沐），宋國蒙人，先祖是宋國君主宋戴公。他是東周戰(zhàn)國中期著名的思想家、哲學(xué)家和文學(xué)家。創(chuàng)立了華夏重要的哲學(xué)學(xué)派莊學(xué)，是繼老子之后，戰(zhàn)國時期道家學(xué)派的代表人物，是道家學(xué)派的主要代表人物之一。

莊子中英譯ppt是由紅軟PPT免費下載網(wǎng)推薦的一款人物PPT類型的PowerPoint.

《莊子》英譯Chuang-TzuxgF紅軟基地
ABrief Introduction of Chuang-TzuxgF紅軟基地
The English Translation of Chuang-TzuxgF紅軟基地
A Comparative study of different versions of the Translation of Chuang-TzuxgF紅軟基地
Zhuang ZixgF紅軟基地
    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(漆園吏)before resigning to lead a reclusive life.xgF紅軟基地
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紅軟基地
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 (心齋 ，mind-fasting)” means the freedom from all preoccupations， that is， an attitude free from materialism and a complete unity with nature.xgF紅軟基地
“心齋”說，是莊子在《人間世》中借由孔子答復(fù)顏回的問話而闡發(fā)出來的：“若一志，無聽之以耳而聽之以心，無聽之以心而聽之以氣。聽止于耳，心止于符。氣也者，虛而待物者也。唯道集虛。虛者，心齋也。”“齋”，在中國古已有之，其情勢有沐浴、不飲酒、不茹葷、不聞舞樂、不近女色等，但這只是外在情勢上的齋，屬“祭祀之齋”，莊子在此提出的“心齋”，是內(nèi)在深層意義上的“齋”。從莊子的全部哲學(xué)思想來看，“心齋”是一個很重要的領(lǐng)域，亦是體“道”的方法之一。“道”是老子思想的核心，是天地萬物的本原。莊子繼承和發(fā)展了老子的思想，認為“道”的本性是“虛”和“通”。“心齋”的終極目標就是與道合一，即“道通為一”。xgF紅軟基地
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紅軟基地
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.”(天地與我并生，而萬物與我為一） 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紅軟基地
Zhuang ZixgF紅軟基地
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紅軟基地
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紅軟基地
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紅軟基地
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紅軟基地
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紅軟基地
英譯概況-全譯本xgF紅軟基地
英國人巴爾福（Frederic H. Balfour）的The Divine Classic of Nan-hua: Being the Works of Chuang Tsze， Taoist Philosopher，出版于1881年�！赌先A真經(jīng)——道家哲學(xué)家莊子的著作》（誤譯）xgF紅軟基地
翟理斯  英語世界中研究莊子最早，翻譯莊子全集的第一人。Chuang Tzu: Mystic， Moralist， and Social Reformer，1889年。 Chuang Tzu， Taoist  Philosopher and  Chinese Mystic.1926年再版。xgF紅軟基地
理雅格 1891年，The Writings of Kwang-KauxgF紅軟基地
      The Sacred Books of the East (ed. F. Max Muller)xgF紅軟基地
4. 威厄譯本，莊子20世紀第一個英語全譯本，1963紐約出版，The Sayings of Chuang Chou.xgF紅軟基地
5. 沃茲生（Burton Watson） ，1964 《莊子菁華》 （Chuang Tzu: Basic Writings） 1968年，The Complete Works of Chuang Tzu. xgF紅軟基地
6.梅維恒(VictorH.Mair)， 1994年出版的譯本W(wǎng)andering on the Way:Early Taoist Tales and Parables of ChuangTzu (《逍遙游:〈莊子〉中的早期道家故事及寓言》) xgF紅軟基地
7.汪榕培 英譯 Zhuangzi 出版社：湖南人民出版社 ，1999年xgF紅軟基地
摘譯本xgF紅軟基地
1926年，馮友蘭受燕京大學(xué)的美籍教授博晨光(Lucius Chapin Porter)邀請，在北京的“華語學(xué)校”開了一門課，為一些來華的外國人講《莊子》。華語學(xué)校是居住在北京的外國人，為了學(xué)習(xí)中國，了解中國文化而自辦的一所學(xué)校。這門課的讀本，就是后來的馮友蘭《莊子》英譯本A Taoist Classic Chuang-Tzu。1931年商務(wù)印書館出版。xgF紅軟基地
英國漢學(xué)家韋利（Arthur Waley）的《莊子》譯文收在《古代中國的三種思想》（Three Ways of Thought in Ancient China， 1939）一書中，雖然只有不多幾篇，但質(zhì)量上乘。xgF紅軟基地
3. Lin Yutang The Chuang-tzu《英譯莊子》xgF紅軟基地
 “Introduction to Chuangtse: Mystic and Humorist”xgF紅軟基地
4. Earnest Richard Hughes， 1942， London:J. M. Dent & Sons Ltd， Chinese Philosophy in Classical TimesxgF紅軟基地
5.陳榮捷 （Wing-tsie Chan）的少量摘譯。1963年普林斯頓大學(xué)出版社A Source Book in Chinese Philosophy.xgF紅軟基地
6.馮家福和Jane English合譯Chuang-Tzu: The Inner Chapters，1974，蘭登書屋。xgF紅軟基地
7.葛瑞漢（A.C. Graham)，1981， Chuang-Tzu: The Inner ChaptersxgF紅軟基地
8. 克里瑞1991年，《道義要書》包括《道德經(jīng)》全文和《莊子》內(nèi)篇。xgF紅軟基地
逍遙游xgF紅軟基地
“Free and Easy Wandering”-沃茲生將《莊子》開篇《逍遙游》xgF紅軟基地
Hsiao-yao Yu， or “Enjoyment in Untroubled Ease”.  LeggexgF紅軟基地
Excursions into Freedom (E. A. Hughes)xgF紅軟基地
1993年克里雷（Thomas Cleary）在自己的譯本中則僅用“Freedom”一詞。xgF紅軟基地
Wandering in Absolute Freedom （汪榕培）xgF紅軟基地
The Happy Excursion （馮友蘭）xgF紅軟基地
A Happy Excursion （林語堂）xgF紅軟基地
與物為春xgF紅軟基地
仲尼曰：“死生存亡，窮達貧富，賢與不肖毀譽，饑渴寒暑，是事之變(1)，命之行也(2)；日夜相代乎前，而知不能規(guī)乎其始者也(3)。故不足以滑和(4)，不可入于靈府(5)。使之和豫(6)，通而不失于兌(7)；使日夜無隙而與物為春(8)，是接而生時于心者也(9)。是之謂才全。” （《德充符》）xgF紅軟基地
(1)事之變：人事的變化。　　(2)命之行：天命的運行�！　�(3)規(guī)，度，測度。始，由來�！　�(4)滑（gǘ)：亂，和：指德之所以為德的和諧狀態(tài)�！　�(5)靈府：心靈之府�！　�(6)和：順，豫：樂�！　�(7)兌，偏悅，喜悅�！　�(8)隙：空隙�！　�(9)接：指與外物事變相接觸，時：時中的時，生時于心：指心中有其權(quán)。xgF紅軟基地
孔子說：“生死存亡，貧窮富貴，贊賢與毀不肖，饑渴冷暖，這都是事物的變化，天命的運行。猶如日夜輪轉(zhuǎn)，而智慧不能測度它們的起始，因此，不值得以此擾亂德之為德的德性，不可以侵入心靈。使心境和諧快樂；暢通而不失其怡悅，使自己日夜一刻不停地和萬物共處在象春天一樣的和樂之中。這樣，順應(yīng)外物而在心中產(chǎn)生的和悅的氣質(zhì)，就叫做‘才全’。xgF紅軟基地
其中“與物為春”是一個非常詩意的表達，對此翟理斯的翻譯是：live in peace with mankind，馮友蘭的翻譯是：be kind with things。沃茲生認為他們的翻譯沒有表達出原文的意象，讓人感覺到莊子使用的是“陳腔濫調(diào)”（cliches），而實際上，莊子使用語言的方式是前無古人的。華茲生將這句話譯成：make it be spring with everything，以詩譯詩，堪稱后來居上。xgF紅軟基地
至人無己，神人無功，圣人無名xgF紅軟基地
夫列子御風(fēng)而行(15)，伶然善也(16)，旬有五日而后反(17)。彼于致福者(18)，未數(shù)數(shù)然也。此雖免乎行(19)，猶有所待者也(20)。若夫乘天地之正(21)，而御六氣之辯(22)，以游無窮者(23)，彼且惡乎待哉(24)！故曰：至人無己(25)，神人無功(26)，圣人無名(27)。xgF紅軟基地
(15)列子：列御寇，鄭人，春秋時期思想家。莊子多引列子的言論來證實自己的觀點�！秴问洗呵�·不二）說：“子列子貴虛。”可見為道家先驅(qū)人物。御：駕馭。列子御風(fēng)而行：指御風(fēng)是有待的。xgF紅軟基地
　　(16)泠（líng）然：輕妙的樣子。xgF紅軟基地
　　(17)旬：十天。有：又。反：通返。xgF紅軟基地
　　(18)致福：求福。xgF紅軟基地
　　(19)負：避免。行：步行。xgF紅軟基地
　　(20)待，憑借，依靠。《莊子》書中的有待是哲學(xué)范疇，指的是事物的條件性。xgF紅軟基地
　　(21)乘：因。天地：指萬物，正：本性。xgF紅軟基地
　　(22)御：本義為駕馭，引伸為順從、順應(yīng)。六氣：指陰、陽、雨、風(fēng)、晦、明。辯：通變，指變化。xgF紅軟基地
　　(23)無窮者：無窮盡的境界。xgF紅軟基地
　　(24)惡（wū）：何，什么。xgF紅軟基地
　　(25)至人，指思想道德達到最高境界的人�！短镒臃健酚�“得至美而游乎至樂，謂之真人。”《天下》有“不離于真，謂之至人。”無己：忘掉自己，清除物我界限。xgF紅軟基地
　　(26)神人：莊子理想中得道而神妙莫側(cè)的人。無功：不追求功名。xgF紅軟基地
　　(27)圣人，道德智能高尚的人。莊子認為，只有至人、真人、神人、圣人才是無侍的，才能達到絕對的自由。無名：不迫求名聲。xgF紅軟基地
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紅軟基地
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紅軟基地
Therefore， it is said that the perfect man has no self; the spiritual man has no achievement; the true sage has no name.xgF紅軟基地
                                     By Feng YoulanxgF紅軟基地
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紅軟基地
《莊周夢蝶》又稱《周公夢蝶》《莊生曉夢》xgF紅軟基地
昔者莊周夢為蝴蝶，栩栩然蝴蝶也。自喻適志與！不知周也。俄然覺，則蘧蘧然周也。不知周之夢為蝴蝶與？蝴蝶之夢為周與？周與蝴蝶則必有分矣。此之謂物化。（《莊子·齊物論》）xgF紅軟基地
①喻：通“愉”，愉快xgF紅軟基地
②適志：合乎心意，心情愉快。xgF紅軟基地
③覺（jué）：醒來。xgF紅軟基地
④蘧（qú）：蘧，原意為驚喜的樣子，此處為驚疑動容的樣子。xgF紅軟基地
⑤分：區(qū)分、區(qū)別。xgF紅軟基地
⑥物化：事物自身的變化。此處意思為，外部事物都會與自身交合的，即，萬事萬物最后都是要合而為一的，指大道時而化為莊周，時而化為蝴蝶。xgF紅軟基地
莊周夢蝶xgF紅軟基地
莊周夢蝶，典出《莊子·齊物論》，是戰(zhàn)國時期道家學(xué)派主要代表人物莊子所提出的一個的哲學(xué)命題。在其中，莊子運用浪漫的想象力和美妙的文筆，通過對夢中變化為蝴蝶和夢醒后蝴蝶復(fù)化為己的事件的描述與探討，提出了人不可能確切的區(qū)分真實與虛幻和生死物化的觀點。雖然故事極其短小，但由于其滲透了莊子詩化哲學(xué)的精義，成為了莊子詩化哲學(xué)的代表。也由于它包含了浪漫的思想情感和豐富的人生哲學(xué)思考，引發(fā)后世眾多文人騷客的共鳴，成為了他們經(jīng)常吟詠的題目，而最著名的莫過于李商隱所言“莊生曉夢迷蝴蝶，望帝春心托杜鵑”。xgF紅軟基地
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紅軟基地
  Lin  yutangxgF紅軟基地
ExercisexgF紅軟基地
“泉涸，魚相與處于陸，相呴以濕，相濡以沫，不如相忘于江湖。與其譽堯而非桀也，不如兩忘而化其道 ”。 《莊子·大宗師》xgF紅軟基地
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紅軟基地
吾生也有涯(1)，而知也無涯(2)。以有涯隨無涯(3)，殆已(4)；已而為知者(5)，殆而已矣。為善無近名(6)，為惡無近刑(7)。緣督以為經(jīng)(8)，可以保身(9)， 可以全生(10)，可以養(yǎng)親(11)，可以盡年(12)。  《養(yǎng)生主》　xgF紅軟基地
　[注釋](1)生：生命。涯:一作崖，極限，邊際�！�xgF紅軟基地
(2)知：通智，智慧，知識。(3)隨：猶逐，追隨、追求。逐即逐物，即《天下》中的“逐萬物而下反”�！�xgF紅軟基地
(4)殆：通怠，疲倦。已：助詞，通了。(5)已：此。而：還。為：從事，求。為知：追求知識。(6)為：做。名：名利。xgF紅軟基地
(7)刑：刑戮。(8)緣：因，順行。督：中，中道。經(jīng)：常法。緣督以為經(jīng)：因順著名刑之間的自然之道做為養(yǎng)生的常法，達到“得其環(huán)中，以應(yīng)無窮”的宗旨。xgF紅軟基地
(9)保身：保全身軀，免遭刑戮�！�xgF紅軟基地
10)全生：生通性，保全自己的天性，免受思慮之苦。xgF紅軟基地
(11)養(yǎng)親：事養(yǎng)父母。莊子此觀點與盂子說的“事孰為大？事親為大。守孰為大？守身為大，不失其身而能事其親者，有矣，未有失其身而能事其親者也”相類似。有訓(xùn)親為精神或訓(xùn)親為身者非。(12)盡年：指享盡天年，保持自然的壽命而不使年壽夭折。xgF紅軟基地
我們的生命是有限的，而知識是無限的。要想用有限的生命去追求無限的知識，就會很疲倦了。明知如此，仍要汲汲以求地追求知識，那就會更疲倦了。做善事不能有求名利之心，做惡事不能有刑戮之若，順著刑名之間的自然之道以為常法，就可以保全身軀，保全天性，奉養(yǎng)雙親，享盡天年了。xgF紅軟基地
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紅軟基地
 井蛙不可以語于海者，拘于虛也；夏蟲不可以語于冰者，篤于時也；曲士不可以語于道者，束于教也。 xgF紅軟基地
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紅軟基地
Autumn FloodsxgF紅軟基地
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紅軟基地
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紅軟基地
"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紅軟基地
"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紅軟基地
"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紅軟基地

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