第一篇：中英對照 孔子語錄之求知求學、為政以德、人生態(tài)度、為人處世

孔子語錄 Confucius quotes

（本文所選語錄由英國蘇格蘭漢學家理雅各先生翻譯。理雅各，英文名James Legge，原名詹姆斯·萊格，英國蘇格蘭漢學家，曾在香港主持英華書院，翻譯多本中國古代著作。）

1.求知求學 2.為政以德 3.人生態(tài)度 4.為人處世

求知求學

Knowledge and Learning 有教無類。In teaching there should be no distinction of classes.當仁，不讓于師。When it comes to benevolence, one need not give precedence even to his teacher.學而時習之，不亦說乎？ Is it not pleasant to learn with a constant perseverance and application? 溫故而知新，可以為師矣。If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others.學而不思則罔，思而不學則殆。Learning without thought is labour lost;thought without learning is perilous.敏而好學，不恥下問。He was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors.十室之邑，必有忠信，如丘者焉，不如丘之好學也。In a hamlet of ten families, there may be found one honourable and sincere as I am, but not so fond of learning.知之者，不如好之者，好之者，不如樂之者。They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.默而識之，學而不厭，誨人不倦，何有于我哉。The silent treasuring up of knowledge;learning without satiety;and instructing others without being wearied--which one of these things belongs to me? 我非生而知之者，好古，敏以求之者也。I am not one who was born in the possession of knowledge;I am one who is fond of antiquity, and earnest in seeking it there.三人行，必有我?guī)熝?。擇其善者而從之，其不善者而改之。When I walk along with two others, they may serve me as my teachers.I will select their good qualities and follow them, their bad qualities and avoid them.學如不及，猶恐失之。Learn as if you could not reach your object, and were always fearing also lest you should lose it.為政以德 Rule by virture 君君，臣臣，父父，子子。There is government, when the prince is prince, and the minister is minister;when the father is father, and the son is son.子為政，焉用殺；子欲善，而民善矣。君子之德風，小人之德草，草上之風必偃。In carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good.The relation between superiors and inferiors, is like that between the wind and the grass.The grass must bend, when the wind blows across it.舉直錯諸枉，能使枉者直。Employ the upright and put aside all the crooked;--in this way the crooked can be made to be upright.先有司，赦小過，舉賢才。Employ various officers, pardon small faults, and raise to office men of virtue and talents..名不正，則言不順；言不順，則事不成；事不成，則禮樂不興；禮樂不興，則刑罰不中；刑罰不中，則民無所措手足。If names be not correct, language is not in accordance with the truth of things.If language be not in accordance with the truth of things, affairs cannot be carried on to success.When affairs cannot be carried on to success, proprieties and music will not flourish.When proprieties and music do not flourish, punishments will not be properly awarded.When punishments are not properly awarded, the people do not know how to move hand or foot.如有王者，必世而后仁。If a truly royal ruler were to arise, it would still require a generation, and then virtue would prevail.行己有恥，使于四方，不辱君命，可謂士矣。He who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince's commission, deserves to be called an officer.以不教民戰(zhàn)，是謂棄之。To lead an uninstructed people to war, is to throw them away.不在其位，不謀其政。He who is not in any particular office, has nothing to do with plans for the administration of its duties.上好禮，則民易使也。When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service.聞有國有家者，不患寡，而患不均，不患貧，而患不安。蓋均無貧，和無寡，安無傾。I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places;that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places.For when the people keep their several places, there will be no poverty;when harmony prevails, there will be no scarcity of people;and when there is such a contented repose, there will be no rebellious upsettings.人生態(tài)度 Attitude of Life 性相近也，習相遠也。By nature, men are nearly alike;by practice, they get to be wide apart.過而不改，是謂過矣。Not to mend the fault one has made is to err indeed.己所不欲，勿施于人。What you do not want done to yourself, do not do to others.言必信，行必果。Keep what you say and carry out what you do.君子以文會友，以友輔仁。The superior man on grounds of culture meets with his friends, and by their friendship helps his virtue.三軍可奪師也，匹夫不可奪志也。The commander of the forces of a large State may be carried off, but the will of even a common man cannot be taken from him.后生可畏，焉知來者之不如今也？A youth is to be regarded with respect.How do you know that his future will not be equal to our present? 有朋自遠方來，不亦樂乎？ Is it not delightful to have friends coming from distant quarters? 人不知而不慍，不亦君子乎？Is he not a man of complete virtue, who feels no discomposure though men may take no note of him? 父在，觀其志。父沒，觀其行。三年無改于父之道，可謂孝矣。While a man's father is alive, look at the bent of his will;when his father is dead, look at his conduct.If for three years he does not alter from the way of his father, he may be called filial.不患人之不己知，患不知人也。I will not be afflicted at men's not knowing me;I will be afflicted that I do not know men.詩三百，一言以蔽之，曰：思無邪。In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence--“Having no depraved thoughts.” 關(guān)睢樂而不淫，哀而不傷。The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive.父母在，不遠游，游必有方。While his parents are alive, the son may not go abroad to a distance.If he does go abroad, he must have a fixed place to which he goes.德不孤，必有鄰。Virtue is not left to stand alone.He who practises it will have neighbors.吾十有五而志于學，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不逾矩。At fifteen I set my heart upon learning.At thirty, I planted my feet firm upon the ground.At forty, I no longer suffered from perplexities.At fifty, I knew what were the biddings of Heaven.At sixty, I heard them with docile ear.At seventy, I could follow the dictates of my own heart;for what I desired no longer overstepped the boundaries of right.賢哉回也!一簞食，一瓢飲，在陋巷，人不堪其憂，回也不改其樂。賢哉回也!Incomparable indeed was Hui!A handful of rice to eat, a gourdful of water to drink, living in a mean street.Others would have found it unendurably depressing, but to Hui's cheerfulness it made no difference at all.Incomparable indeed was Hui.知者樂水，仁者樂山。知者動，仁者靜。知者樂，仁者壽。The wise find pleasure in water;the virtuous find pleasure in hills.The wise are active;the virtuous are tranquil.The wise are joyful;the virtuous are long-lived.逝者如斯夫，不舍晝夜。It passes on just like this, not ceasing day or night!食不厭精，膾不厭細。He did not dislike to have his rice finely cleaned, nor to have his minced meat cut quite small.非禮勿視，非禮勿聽，非禮勿言，非禮勿動。Look not at what is contrary to propriety;listen not to what is contrary to propriety;speak not what is contrary to propriety;make no movement which is contrary to propriety.人無遠慮，必有近憂。If a man take no thought about what is distant, he will find sorrow near at hand.君子有三戒。少之時，血氣未定，戒之在色。及其壯也，血氣方剛，戒之在斗。及其老也，血氣既衰，戒之在得。There are three things which the superior man guards against.In youth, when the physical powers, are not yet settled, he guards against lust.When he is strong and the physical powers are full of vigor, he guards against quarrelsomeness.When he is old, and the animal powers are decayed, he guards against covetousness.唯女子與小人，為難養(yǎng)也。近之則不孫，遠之則怨。Of all people, girls and servants are the most difficult to behave to.If you are familiar with them, they lose their humility.If you maintain a reserve towards them, they are discontented.為人處世

Philosophy of Life 君子不以言舉人，不以人廢言。The superior man does not promote a man simply on account of his words, not does he put aside good words because of the man.工欲善其事，必先利其器。A craftsman who wishes to do his work well must first sharpen his tools.君子和而不同，小人同而不合。The superior man aims at harmony but not at uniformity.The mean man aims at uniformity but not at harmony.欲速則不達，見小利則大事不成。If you have things done hastily, you will not reach the goal.If you only see small gains, you will not accomplish great tasks.其身正，不令而行；其身不正，雖令不從。When a ruler's personal conduct is correct, he will be obeyed without the issuing of orders.If his personal conduct is not correct, he may issue orders, but they will not be followed.歲寒，然后知松柏之后凋也。Only when the year becomes cold do we know how the pine and the cypress are the last to fade.見義不為，無勇也。To see what is right and not to do it is want of courage.見賢思齊焉，見不賢而內(nèi)自省也。When we see men of worth, we should think of equalling them;when we see men of a contrary character, we should turn inwards and examine ourselves.君子欲訥于言，而敏于行。The superior man wishes to be slow in his speech and earnest in his conduct.三軍可奪師也，匹夫不可奪志也。The commander of the forces of a large state may be carried off, but the will of even a common man cannot be taken from him.知者不惑，仁者不憂，勇者不懼。The wise are free from perplexities;the virtuous from anxiety;and the bold from fear.克己復禮為仁。一日克己復禮，天下歸仁焉。為仁由己，而由人乎哉。To subdue one's self and return to propriety, is perfect virtue.If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtue to him.Is the practice of perfect virtue from a man himself, or is it from others? 君子敬而無失，與人恭而有禮。四海之內(nèi)，皆兄弟也，君子何患乎無兄弟也。Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:--then all within the whole country will be his brothers.What has the superior man to do with being distressed because he has no brothers? 君子成人之美，不成人之惡，小人反是。The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities.The mean man does the opposite of this.何以報德？以直報怨，以德報德。With what then will you recompense kindness? Recompense injury with justice, and recompense kindness with kindness.巧言亂德。小不忍，則亂大謀。Specious words confound virtue.Want of forbearance in small matters confounds great plans.道不同，不相為謀。Those whose courses are different cannot lay plans for one another.——摘自China Daily《英語點津》

第二篇：官德讀后感 以德施政 常修為政之德

以德施政 常修為政之德

——《官德》讀后感

工會是黨聯(lián)系職工群眾的橋梁和紐帶，也是做好職工群眾思想工作、保證單位和諧發(fā)展的關(guān)鍵環(huán)節(jié)?；鶎庸灿趶V大職工之中，是整個工會工作的基礎(chǔ)，而開展好基層工會工作的關(guān)鍵在于工會主席。身為一名基層單位的工會主席，經(jīng)常會思考：“怎樣當好基層工會主席”，我想這應該是每一位工會主席需要認真探索的問題。黨員干部要通過不斷加強黨性修養(yǎng)，進一步增強人格魅力，樹好官德形象。黨員干部的人品、官德和黨性看似個人修為，實則影響大矣，關(guān)系到群眾的滿意度、社會的公信度和黨的事業(yè)興衰。近期閱讀了梁衡先生的《官德》一書，對如何當好領(lǐng)導干部，頗有一些感想。

《官德》一書對官德的要義做了深刻闡述，對官德的實踐途徑做了有益的探索。強調(diào)各級領(lǐng)導干部要身體力行，從自己做起，當標桿、做模范。強調(diào)要建立有效的規(guī)章制度，一手抓教育、一手抓規(guī)范，尤其要加強監(jiān)督。對權(quán)力的監(jiān)督，可以讓領(lǐng)導干部變成一匹奮蹄騰飛的千里馬；對權(quán)力的放縱，可能使其變成一個為所欲為的魔鬼。強調(diào)要開展經(jīng)常性的批評與自我批評，消除不良作風、不良品德滋生蔓延的條

件。此外，還要大力樹立典型、宣揚先進，引導領(lǐng)導干部“見賢思齊”，使良好品德蔚然成風。該書還列舉多位優(yōu)秀共產(chǎn)黨員的事例，證明榜樣的力量是巨大的。九十多年來，我們黨之所以能保持生機與活力，就在于有千千萬萬立黨為公、執(zhí)政為民的好黨員、好干部。我們黨要繼續(xù)帶領(lǐng)人民前進，必須依靠廣大黨員特別是各級領(lǐng)導干部率先垂范，給社會一個榜樣，使人們“以吏為師”。中國自古以來就有“以吏為師”的習慣，師什么呢？師其德。官德的高下直接影響到民德的高下、世風的高下。德是維系一個國家和民族健康發(fā)展的無形力量。治國先治吏，國敗吏先衰。因為官員手中握有權(quán)力，任何道德的偏差失衡，都會產(chǎn)生一系列的“蝴蝶效應”，換句話說，官德甚至在某種程度上影響著改革發(fā)展與社會進步。這樣一個事關(guān)國家發(fā)展建設(shè)的問題，對于身為記者、官員、作家、學者的梁衡來說，對于一個不折不扣的現(xiàn)實主義者來說，自然是無法回避、亟需探索和研究的。

我認為基層工會是廣大職工群眾的組織，工會主席是職工群眾的代言人，有別于其他行政領(lǐng)導，不能“官味”太濃；但必須甚重“官德”；工會主席更不能害怕矛盾，要當好工會主席就必須得民心，順民意，實實在在為職工著想，為職工辦實事，辦好事。通過閱讀《官德》一書，我總結(jié)了以下幾個觀點：

一、著眼歷史脈絡(luò)，理解傳統(tǒng)意義“官德”與新時代“官

德”的聯(lián)系與區(qū)別。

官德是領(lǐng)導干部所應恪守的職業(yè)道德。我國封建社會形成了較為完備的官德體系，其中尤其強調(diào)“為政以德”和以身作則：前者講為官者應以德施政、善待民眾，以贏得百姓擁護；后者強調(diào)官員應以自己的德行去教育和感化百姓。唐太宗李世民曾結(jié)合漢代劉向的“六正六邪”，按德行將好官分為“高瞻遠矚的圣臣、扶善除惡的良臣、進賢不懈的忠臣、明察成敗的智臣、廉潔奉公的貞臣、剛正不阿的直臣”，并以“圣明、賢良、忠誠、睿智、貞潔、正直”作為官德的主要內(nèi)容。如今，我們共產(chǎn)黨人的官德，除繼承古代官德中的精華外，又結(jié)合革命、建設(shè)和改革的實踐，加以創(chuàng)新和發(fā)展，更強調(diào)官德的為公和為民，強調(diào)官德的自律和他律，強調(diào)官德的實踐性。在長期的革命、建設(shè)和改革中，我們黨的干部隊伍涌現(xiàn)出許多道德楷模，從周恩來、彭德懷等黨和國家領(lǐng)導人，到焦裕祿、孔繁森、沈浩等各級干部，他們都賦予官德新的時代內(nèi)涵。

二、著眼官德的本質(zhì)與內(nèi)涵，講清官德的要義與實踐途徑。

該書從兩個方面來闡述官德的內(nèi)涵。一是圍繞權(quán)力和工作，講清領(lǐng)導干部必須堅持一心為公、一心為民，忠誠老實、勤政敬業(yè)、不貪不賄。二是圍繞領(lǐng)導干部道德修養(yǎng)，講清必須堅持人格獨立、堅持真理，必須保持謙虛謹慎、寬厚坦蕩 的胸懷和品格，必須保持淡泊名利的心態(tài)。在這些論點中，首要的是為公、為民。從政為公是由領(lǐng)導干部的職責所決定的。要做到一心為公，就必須過好“兩關(guān)”：親情關(guān)、親信關(guān)；必須處理好“三個問題”：不徇私、不結(jié)黨、敢犧牲。用這些尺子對領(lǐng)導干部進行考察，就可以度量出一個領(lǐng)導干部的優(yōu)劣。一心為公是官德的第一要義。對我們黨來說，為公與為民是高度統(tǒng)一的。正如胡錦濤總書記所指出：“對領(lǐng)導干部來說……只有一心為公，立黨才能立得牢；只有一心為民，執(zhí)政才能執(zhí)得好。關(guān)鍵是要堅持做到權(quán)為民所用、情為民所系、利為民所謀?！?/p>

三、著眼現(xiàn)實需要，講清官德建設(shè)的重要性和緊迫性。任何一個時代，都需要倡揚與時代發(fā)展要求相適應的官德，旨在通過官員的示范和表率作用，教化民眾，引領(lǐng)社會風尚。如今，我們重視加強官德建設(shè)，是由官德的相對特殊性與重要性決定的，也是時代的要求、現(xiàn)實的呼喚和人民群眾的期盼。對此，該書從兩個方面作了深刻剖析。一是我們正處在社會轉(zhuǎn)型時期，貧富差距加大，社會矛盾突出。面對道德滑坡、誠信失守等社會問題，對群眾具有示范意義的官德能發(fā)揮“四兩撥千斤”的作用，其影響不可低估。二是官德建設(shè)歷來為我們黨所重視。近年來，隨著市場經(jīng)濟的發(fā)展，官德出現(xiàn)滑坡，出現(xiàn)令人擔憂的腐敗現(xiàn)象。比如，每當權(quán)威部門公布領(lǐng)導干部違紀違法案件時，官德就成為人們議論的

熱點話題。尤其是在互聯(lián)網(wǎng)技術(shù)迅猛發(fā)展的今天，官德問題直接影響黨和政府的形象與公信力，為社會所關(guān)注。因此，加強官德建設(shè)刻不容緩。

四、堅持信仰，以德施政，常修為政之德

共產(chǎn)黨員是講信仰的。這種信仰存在于先進思想的發(fā)展之中，共產(chǎn)黨員是用先進思想作武裝的，她的生命就是信仰。

信仰是官德之母?！豆俚隆冯m對官員怎樣加強官德修養(yǎng)作了十分詳細的論述，但對官德的來源沒有作詳細的探究，這是一個遺憾。筆者認為，官德有三個來源:一是法律、法規(guī)的規(guī)定；二是社會風俗習慣的約定俗成；三是信仰對官員的道德自律要求。前兩者是道德他律，后者是道德內(nèi)律。為什么有信仰的人才有道德，從宗教角度分析，宗教信徒信奉某一神靈，無非是希望神靈保人生平安，靈魂不滅。為了達到此目的，宗教信徒必須嚴格按照宗教規(guī)定的道德來行事。再從馬克思主義的教義來分析，馬克思主義者認為，人類的未來一定是共產(chǎn)主義。作為共產(chǎn)黨員，就必須堅持信仰，不能讓信仰和時代脫節(jié)、不能讓信仰和發(fā)展脫節(jié)，更不能讓信仰和我們的宗旨脫節(jié)。堅持信仰，就要結(jié)合時代特征，不斷用黨的最新思想成果武裝自己，不停學習，以哲學的辯證關(guān)系看待事物的發(fā)展變化，義務履行黨的職責，追求黨的事業(yè)。兩者區(qū)別在于馬克思主義信仰是可以通過實踐的方式得到驗證的，因而是科學的信仰，建立在科學信仰基礎(chǔ)之上的道

德因而也是科學的、崇高的、牢固的。

理想信念不能丟。近幾年，少數(shù)高級領(lǐng)導干部因腐敗案被查處，一些公職人員“吃、拿、卡、要”現(xiàn)象屢禁不止，根本原因還在于信仰缺失，理想信念動搖。所以，當務之急是要加強黨員干部的理想信念教育。筆者認為，部分黨員干部理想信仰動搖，最主要的思想根源在于長期流行當今的各種社會思潮的干擾。因而筆者建議，在對黨員干部進行馬克思主義正面教育的同時，還要有針對性地對當今各種社會思潮進行有力的批判，讓黨員干部認清諸如民主社會主義、新自由主義、新左派、復古主義等思潮的本質(zhì)特征、主張及其危害。

常修為政之德。黨員干部樹立了正確的理想信念，并不表示就有了“官德”?！肮俚隆币總€人來加強修養(yǎng)。佛教徒加強道德修養(yǎng)的方法主要是“禪”。古代知識分子加強道德修養(yǎng)的方法有許多，例如“吾日三省吾身”、“淡泊明志、寧靜致遠”等，這些方法對當今官員加強道德修養(yǎng)提供了較好的路徑。但僅僅做到這些還不夠，因為當今官員相對于古代官員有更高的追求。黨員干部應該以胡錦濤總書記提倡的道德修養(yǎng)方法作為根本，常修為政之德，常思貪欲之害，常懷律己之心。張云泉的“三個比較對象”可以作為官員提升個人道德修養(yǎng)的實用方法?！叭齻€比較對象”即:在理想信念上，要與老紅軍比；在工作上，要與模范人物比；在生活待遇上，要與困難群眾比。如果每個黨員干部都能這樣比，“官德”就一定能上一個更高水平的臺階。

在新形勢下，怎樣做一個合格的工會主席？只要我們結(jié)合##行業(yè)特點和工作實踐，以德施政，常修為政之德，緊跟時代潮流，發(fā)揚與時俱進的精神，勇于探索，大膽實踐，一定能走出一條屬于自己的，也能被廣大職工群眾所認可的 工會工作的成功之路。