孔子语录中英文（共6篇）
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Aristotle (384-322BCE) is, just as Jonathan Barnes said, “a teacher who inspired—and who continues to inspire—generations of pupils”. (Smith:online) He brought education a great step forwards and has been influencing education, especially education in western countries, to a remarkable extent.Confucius (551-479BCE) is regarded as the father of education in eastern education history and is especially important to education in China and many surrounding countries.His theory of education has been practicing for so long a time and some of his ideas are still of high popularity today.
Living in different places and times, Aristotle and Confucius both had a lot of practice of education during their lives and developed their own theories of education, and their theories of education have something in common as well as great differences.
2 Purpose of Education
Aristotle thinks that education plays a key role in people’s life.According to him, the purpose of education is to produce a good man, who has to learn to control his animal activities by reasoning.The aim of education is to develop the full potentialities of each man.It seeks to develop man’s intellectual capacities thoroughly.It aims also to develop each man’s health and strength.The purpose of producing good men is to serve the state.In other words, the final purpose of educating is to produce qualified citizens for the state.It seems, concerning education, that Aristotle pays much attention to the development of the state as well as the development of individuals.That is the reason why he says education should be“guided by legislation to make it correspond with the results of psychological analysis, and follow the gradual development of the bodily and mental faculties” (Fieser:online) .
Confucius’goal of education is to create gentlemen who carry themselves with grace, speak correctly, and demonstrate integrity in all things.These kind of educated gentlemen are called“Junzi” (君子) in Chinese, which is talked about quiet a lot in The Analects of Confucius (论语) collected by his disciples.Confucius, like Aristotle, has noticed the relationship between education and society, but he thinks that“learning for one’s personal growth is more valuable than for the purpose of participating in administration”. (Yang Shengliang, 2003:117) To demonstrate that, he says that“one is worthy of esteem if he has been learning for a long time without any intention to go to the administration” (Gao Shiliang, 2006:34) Thus, it can be seen that Confucius emphasizes on education’s function on individual development rather than serving the state.
Although both Aristotle and Confucius see well-educated people as an essential factor for the management of the states, they have different focuses—the former focuses on the state’s development which will be promoted by well-educated people while the latter on the development of individuals being educated who can do good to the state.
3 Contents of Education
In Aristotle’s theory, education subject material is designed to train the future rulers in the use of reason instead of serving any vocational activities which are the functions of slaves.Future rulers must learn obedience and responsibility before they rule.There are generally four types of knowledge that should be taught:
1) Basics, including reading, writing and mathematics (not for purposes of trade, but as a preparation for the intellectual abstractions of higher mathematics) ;2) Natural Sciences, such as astronomy, biology, physiology, zoology, chemistry and physics;3) Physical Education, because the training of the body is important to the physical well-being of every citizen;and 4) Humanities, such as rhetoric, grammar, poetry, politics, philosophy, ect. (NC State University:online)
Those subjects are not taught at the same time.Aristotle creatively divides education into three periods, and in each period there are different emphases of learning.The first period of children’s education is conducted mainly in their families by their parents when they are under the age of seven, during which they are introduced to such amusements as will prepare them for the serious duties of life.Their literary education is conducted from seven to twenty-one which is divided into two periods of training, with puberty as a boundary.During the former, children grow fast mentally, so they should get systematic formal education.They should be taught“technical skills (play, physical activity, gymnastic training, moral, ect) ;music;liberal education (reading and writing) ”. (Aquinas, 2003:207) The latter is revealed in Lyceum Academy which serves as higher education to get preparations for future ruling.
In addition, Aristotle holds that the subjects should not be studied to achieve a specific aim, but in the liberal spirit which creates true freemen.For example, Painting is studied to make people attend to physical beauty rather than simply prevent people from being cheated in pictures, and music is studied for the moral influence which it exerts on the feelings instead of mere amusement.
Confucian courses may be divided roughly into basic course (Six Crafts) (六艺) and specialized course (Six Books) (六书) .Six Crafts involve Rite, Music, Shooting, Carriage-driving, History and Arithmetic.Rite represents moral education, History and Arithmetic represents intellectual education, Shooting and Carriage-driving represent physical education and Music represented aesthetic education.The pupils are required to accept overall studying and training in six Crafts so that“the humanists have no worries, the wise have no perplexities, and the courageous have no fears.” (Gao:191) Six Books include Shi (诗) (Book of Songs) , Shu (书) (Documents of the Elder) , Li (礼) (Records of Ritual Matter) , Yue (乐) (Music) , Yi (易) (Book of Changes) , and Chunqiu (春秋) (Rich Dew of Spring and Autumn) .“Six Crafts focus on practical education, while Six Books on textbook education.”According to Confucius, moral education is important because it is the means by which one can rectify this situation and restore meaning to language and values to society.He believes that the most important lessons for obtaining such a moral education are to be found in the canonical Book of Songs, because many of its poems are both beautiful and good.Confucius places the text first in his curriculum and frequently quotes and explains its lines of verse.
It is obvious that although the specific subjects are different, both Aristotle and Confucius stress the overall development of the students’potential talent.“It is the all round developing of human ability that composed the central content of Confucius’education theory.” (Chen Huazhong:online)
4 Educators
Generally, Aristotle states that“the state is a university which arranges the entire scheme of education and is itself the highest grade and the state is both teacher and pupil”. (Mc Enroe:online) To be specific, Aristotle addresses the question of what teachers need to know and be able to do in order to be effective at their chosen profession.“Writing in Nicomachean Ethics, Aristotle saw the teacher’s knowledge base as consisting of sophia (wisdom) and phronesis (prudence) ” (Illinois State University:online) .Sophia is the ability to think well about the nature of the world.It is the base of phronesis which involves the ability to think about how and why people should act in order to get to a particular end.In all, A teacher should be thoroughly knowledgeable and should seek knowledge incessantly.
Confucius requires that a teacher be one who has developed their own character.Like Aristotle, Confucius also holds that a teacher should be learned and should never stop learning.A teacher should set good example to students.He says:“How can one without correct behaviors instruct others?” (Gao:409) Another striking feature of his attitudes to teachership is that one can always learn from any other who is also a kind of“teacher”.
5 Educatees
Just as mentioned before, Aristotle’s purpose of education is to produce qualified citizens for the state, and according to him, citizenship only includes the aristocracy which included rulers, soldiers, and priests, and education would be given to this group exclusively.The farmers, laborers, merchants, and slaves would be trained in whatever specific skills were required of them.Training industrial arts or vocational skills is not regarded as education in Aristotle’s theory.
Contrary to Aristotle, Confucius is willing to teach anyone, whatever their social standing, as long as they are eager and tireless.His private school provides for everyone to be educated equally, which challenges the conventional education by the government then.This occurs for the first time in mankind history.He says, “Inever refused to instruct those who are willing to bring me a bundle of dried meat as payment.” (Gao:100) and“Instruction recognizes no castes”. (Gao:86) In his 3000 disciples there were over 70 outstanding ones including Mengyizi from aristocratic origin and Zhonggong from poor family.
From the different inclusions of the educatees in the two theories there emerged the idea of equality in the East much earlier than in the West.In this aspect Confucius’theory is more recommendable.What is in common of the two’s ideas is that they both think little about education of women.What is discussed above is restricted only to men.
6 Conclusion
Although Aristotle has no works specializing in education and nor does Confucius have any masterpiece on education in writing, they do demonstrate something of education in common as well as something different.They both think that education is important to the states, but Aristotle aims at the development of the state, while Confucius pays more attention to individual growth.When it comes to who should enjoy education, Aristotle excludes people of lower social position, while Confucius teaches whoever willing to learn, but just like Aristotle, he also excludes women from education.Both of them believe a teacher should be a knowledgeable person and an incessant seeker for knowledge.
Of course, the above is not all the similarities and differences of these two great theories.It is necessary that educators look deep into the“old”theories to get something new, and take advantages of them to benefit our school.
参考文献
[1]Mark K, Smith.Aristotle and Education, The Encyclopedia of Informal Education, [DB/OL].http://www.infed.org/thinkers/etarist.htm.
[2]James Fieser.Aristotle:General Introduction[DB/OL].http://www.iep.utm.edu/a/aristotl.htm.IEP.
[3]Yang Shengliang.‘Learning for Oneself’—Confucius’Commentaries on‘Learning’[J].Confucius Studies, 2003 (5) .
[4]Gao Shiliang.The System of Chinese Classical Education Theory—Explanation of Confucius’Education Theory[M].Beijing:People’s Education Press, 2006.
[5]Thomas, Aquinas.Ten Lectures on Aristotle[M].trans, Su Long.Beijing:China Yanshi Press, 2003.
[6]Chen Huazhong.Confucius Educating Humanity”[DB/OL].http://www.bu.edu/wcp/Papers/Educ/EducHuaz.htm.Boston University.
[7]A M McEnroe.Confucius’s Educational Theory[DB/OL].http://www.newfoundations.com/GALLERY/Confucius.html.NewFoundations.
关键词：孔子学院；文化话语分析；对比研究；海外形象
自2004年第一家孔子学院在韩国挂牌成立以来，孔子学院的队伍不断发展壮大，截至2015年12月1日，全球134个国家（地区）建立500所孔子学院和1000个孔子课堂。孔子学院設在125国（地区）共500所，其中，亚洲32国（地区）110所，非洲32国46所，欧洲40国169所，美洲18国157所，大洋洲3国18所。孔子课堂设在72国共1000个（科摩罗、缅甸、马里、突尼斯、瓦努阿图、格林纳达、莱索托、库克群岛、欧盟只有课堂，没有学院），其中，亚洲18国90个，非洲14国23个，欧洲28国257个，美洲8国544个，大洋洲4国86个。孔子学院在国际上的影响力日渐增强，其以中文为传播途径向国际社会展示博大精深的中国文化，让国际社会更加了解中国，无形中对中国软实力，文化外交，经济等各方面带来了相对正面的影响，国际媒体对于孔子学院的关注度必然会有所增长。前人大多研究孔子学院与中国软实力的关系，以及其对跨文化交际和经济的影响，虽然也有一些研究关注孔子学院的形象，但他们一直依赖的是西方中心主义的理论和方法。
一、研究设计
（一）研究方法
本研究主要以施旭教授的多元文化话语研究方法为理论框架，从言说主体，话语主题和话语的历史文化关系三个方面对中英两国主流媒体中的话语行为进行宏观剖析。
话语是指在特定的历史和文化语境下人们运用语言以及其他符号 （如表情、道具）所进行的具体社会事件或反复出现的社会实践活动。话语的 （分析）范畴包括： 交际主体 （说写者、听读者）、内容/形式、媒介使用、社会关系、目的/后果； 这些范畴本身都有历史关系和文化关系。话语范畴、关系都辨证存在 （比如交流主体与内容/形式可能相互依存和转化）。
（二）语料的收集与分析
本文以“孔子学院（Confucius Institute）”为检索词，在中国日报和英国卫报搜索并刷选了与孔子学院形象有关的报道，以这些报道作为语料从言说主体，话语主题和话语的历史文化关系三个方面进行宏观的话语分析。
研究结果表明，中英主流报纸的相似之处在于整体上给予孔子学院以肯定积极的评价，在报道过程中都基本遵循了新闻报道的客观性原则。不同点主要体现在：（1）在对“孔子学院”的媒体话语中，中国媒体主要关注官方话语、媒体记者以及专家学者，大量引述该类人群的话语；而英国媒体在关注中国政府的官方话语的同时，也注重对非政府环保组织话语的转引。（2）在话语主题方面，与英国媒体比较而言，中国媒体对孔子学院的话语主题构建相对单一。（3）在历史文化话语方面，英国媒体比中国媒体更加注重联系本国的历史文化事件从而引起读者的共鸣与思考。这种差异主要在于两国环境新闻机制的成熟度不同，以及对该事件的宏观把握程度的不同。（4）在对比英美媒体对“孔子学院”的新闻话语时研究进一步发现，中国媒体使用表达人们感情的“情感”词条较多，而英国媒体使用体现人们的行为与品质的“判断”和“鉴赏”的词条较多这表明英国媒体在更大化地表达自身价值观的同时，也增强了读者的价值认同。
二、结语
本文通过总结中英媒体关于孔子学院形象的话语问题与话语策略的特点，发现了影响关于孔子学院的新闻话语的社会文化因素，提出了优化报道的建议，为话语研究向跨学科、多视角研究方向发展提供了个案分析。对于了解中英两国媒体话语的策略以及背后的意识、政策、政治体系等原因，反思中国对于孔子学院在外的形象塑造问题，最终提出改进与孔子学院相关的新闻话语的建议具有重要意义。
参考文献：
[1]戴蓉.孔子学院与中国语言文化外交[M].上海：上海社会科学院出版社，2013.
[2]刘程，安然.孔子学院传播研究[M].北京：中国社会科学出版社，2012.
[3]施旭.文化话语研究：探索中国的理论、方法与问题[M].北京：北京大学出版社，2010.
On Confucius College After reform and opening up, China’s reputation and good image is valued by many counties.Understanding of Chinese culture has become the trend of the world.Only 7 years, Confucius College is global in scope, blossom everywhere.Then what is the meaning of Confucius College opened in? First, on the aspect of culture, dialogues between two different nations can strengthen their relations.However, at the same time, they can make those two nations distant or alienated from one another.The difference in language is the main cause that has made people of one nation to feel prejudice and bias towards other nations or culture.Confucius College plays an important role in the development of the culture, and it is to encourage necessary contacts between Chinese culture and the local culture.Confucius College not only help people from various countries to understand China better, but also it plays an essential role in the teaching of Chinese language in other countries.Second, at the political level, Confucius College has greatly enhanced the Chinese influence, promoted a deep knowledge of China and mutual exchanges, and promoted world peace and harmonious development.Some people, especially foreigners, however, are against Confucious College.They insist that with an increasing number of confucious College established, it is a potential threat to their own cultures, therefore, it is essential to prevent this trend.From my perspective, Confucius College help act as a positive part in the interflow of culture and political.We should make good use of them to spread and enrich our own.By Elena(杨新卓)
孔子语录
1、大学之道，在明明德，在亲民，在止于至善。——摘孔子《大学》
(大学的目的，在于显明高尚的品德，在于使人们革除旧习，在于达到善的最高境界。)
2、所谓诚其意者，毋自欺也，如恶恶臭，如好好色，此之谓自谦，故君子必慎其独也。——摘孔子《大学》
(所谓意念诚实，就是说不要自己欺骗自己，象厌恶难闻气味那样厌恶邪恶，象喜爱美丽的女子一样喜爱善良，这样才能说心安理得，所以君子在一个人独处时必定要谨慎。)
3、富润屋，德润身，心广体胖，故君子必诚其意。——摘孔子《大学》
(财富可以修饰房屋，道德可以修饰身心，心胸宽广可以使身心舒坦，所以君子一定要做到意念诚实。)
4、人莫知其子之恶，莫知其苗之硕。——摘孔子《大学》
(没有人知道自己孩子的坏处，没有人知道自己禾苗的茂盛。)
5、君子有诸已，而后求诸人。——摘孔子《大学》
(自己有的善德，才能要求别人行善。)
6、《诗》云：“桃之夭夭，其叶蓁蓁。之子于归，宜其家人。”——摘孔子《大学》
(《诗经》说：“茂盛的桃树开着鲜艳的花朵，这位姑娘出嫁了，能与婆家和睦相处。”)
7、喜怒哀乐之未发，谓之中，发而皆中节，谓之和。致中和，天地位焉，万物育焉。——摘孔子《中庸》
(人的喜怒哀乐的感情没有表现出来，叫做中；表现出的合乎法度，叫做和。达到中和，天地就各居自己的位置，万物也就生长了。)
8、施诸已而不愿，亦勿施于人。——摘孔子《中庸》
(不愿意别人加给自己的，也不要加给别人。)
9、好学近乎知，力行近乎仁，知耻近乎勇乎。——摘孔子《中庸》
(爱好学习接近智慧，努力行善接近仁德，知道耻辱就接近勇敢。)
10、凡事豫则立，不豫则废。——摘孔子《中庸》
(任何事情，有准备就能成功，没准备就会失败。)
11、博学之，审问之，慎思之，明辨之，笃行之。——摘孔子《中庸》
(广泛地学习，详尽地探究，慎重地思考，清楚地辨别，忠实地执行。)
12、天地之道，可一言而尽也：其为物不贰，则其生物不测。天地之道：博也，厚也，高也，明也，悠也，久也。——摘孔子《中庸》
(天地的法则用一句话就可以概括，它自身诚一不贰，化育万物，不可测度。天地的法则是：广博，深厚，高超，精明，悠久，长远。)
13、君子之道，暗然而日章；小人之道，的然而日亡。君子之道，淡而不厌，简而文，温而理，知远之近，知风之自，知微之显，可与入德矣。——摘孔子《中庸》
(君子的为人之道是：外表暗淡无色而美德日见彰显。小人的为人之道是：外表色彩鲜明，但渐渐地消失了。君子的为人之道还在于：外表素淡而不使人厌恶，简朴而有文彩，温和而又有条理，知道远是从近开始的，知道教化别人从自己做起，知道隐微的东西会逐渐显露，这样就进入圣人的美德中了。)
14、学而时习之，不亦说乎?有朋自远方来，不亦乐乎?人不知而不愠，不亦君子乎?——摘孔子《论语》
(如果学过了之后，又注意经常不断地去温习，不也是令人很高兴的事吗?假如有朋友从远方来向自己求教，心里不也感到很快活吗?在别人不了解自己的情况下，却能做到不怨天尤人，具备这种道德修养的人难道不可以称为君子吗?)
15、吾日三省吾身：为人谋而不忠乎?与朋友交而不信乎?传不习乎?——摘孔子《论语》
(我每天多次对自己进行反省：为别人办事是否尽心尽力?与朋友的交往是否以诚相待?对老师传授的学业是否已经温习?)
16、贤贤易色；事父母能竭其力；事君能致身；与朋友交言而有信。虽曰未学，吾谓之学矣。——摘孔子《论语》
(尊崇贤人，不重女色；孝敬父母能够尽心尽力；侍奉君主能够舍生忘死；与朋友交往能够做到说话讲信用。这样的人，虽然说没有学习过做人的道理，但我却认为他学过了。)
17、礼之用，和为贵。——摘孔子《论语》
(运用礼法时，要特别注重和睦相处。)
18、君子食无求饱，……敏于事而慎于言，就有道而正焉，可谓好学也已。——摘孔子《论语》
(君子吃饭无求过饱，……做事要勤奋，说话要谨慎，并能接近有道理的人，向他学习，以纠正自己的缺点，这就可以说是好学的人了。)
19、不患人之不已知，患不知人也。——摘孔子《论语》
(不担心别人不了解自己，担心的是自己不能了解别人。)
20、为政以德，譬如北辰，居其所而众星共之。——摘孔子《论语》
(要依靠道德治理国家。这样就象北极星一样，虽然固定在一个地方不动，但群星却甘愿环绕在它周围。)
21、《诗》三百，一言以蔽之，曰：“思无邪。”——摘孔子《论语》
(《诗经》三百篇，其内容可以用一句话概括：“思想纯正，没有邪恶。”
22、吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心的欲，不逾矩。——摘孔子《论语》
(我从十五岁开始致力于学习，三十岁便能自立于社会了，四十岁对各种事理不再迷惑不解，五十岁懂得了自然界的规律，六十岁对听到的事情能领会贯通，并能辨别是非真伪，七十岁时做事能随心所欲，但又不会超出礼法的规范。)
23、温故而知新，可以为师矣。——摘孔子《论语》
（如果经常温习已经学过的知识，便能不断产生新的体会和收获，这种方法可以说就是我们的老师了。)
24、君子周而不比，小人比而不周。——摘孔子《论语》
(君子普遍地团结众人，而不只是亲近少数几个人，小人则只勾结少数几个人，而不和大家亲近。)
25、学而不思则罔，思而不学则殆。——摘孔子《论语》
(只知读书而不深入思考，就势必惘然而无所获，但只知思考而不肯读书，也是很危险的。)
26、知之为知之，不知为不知，是知也。——摘孔子《论语》
知道就是知道，不知道就承认不知道，这才是求知的正确态度。)
27、人而无信，不知其可也。大车无輗，小车无軏，其何以行之哉?——摘孔子《论语》
(一个人如果不讲信用，不知道他怎么能立身处世?就象牛车没有了輗，马车上没有了軏，还靠什么行走呢?)
28、是可忍也，孰不可忍也?——摘孔子《论语》
(如果对这种行为能够容忍，那么还有什么行为不能容忍呢?)
29、《关睢》，乐而不淫，哀而不伤。——摘孔子《论语》
(《关睢》这首诗，快乐而不过分，哀婉而不伤恸。)
30、里仁为美，择不处仁，焉得知?——摘孔子《论语》
(能够达到仁的境界为最好，如果在各方面达不到仁的境界，怎么能算得上是有智慧的人呢?)
31、君子怀德，小人怀土；君子怀刑，小人怀惠。——摘孔子《论语》
(君子想的是怎样推行仁德，小人想的则是怎样得到一个安逸之处；君子想的是怎样才能不触犯刑法，小人想的则是怎样才能对自己有利。)
32、不患无位，患所以立。不患莫已知，求为可知也。——摘孔子《论语》
(一个人不应该发愁没有官位俸禄，而应该发愁没有为官的本领。不应该发愁别人不了解自己，而应追求能够让别人了解自己的才能。)
33、君子喻于义，小人喻于利。——摘孔子《论语》
(君子知道追求道义，小人则只知道追求私利。)
34、见贤思齐焉，见不贤而内自省也。——摘孔子《论语》
(见到贤人便应考虑怎样才能向他看齐，见到不贤的人便应在内心反省，看自己有没有同样的缺点。)
35、君子欲讷于言而敏于行。——摘孔子《论语》
(君子说话要谨慎，而做事则要雷厉风行。)
36、朽木不可雕也。——摘孔子《论语》
(腐朽的木头无法雕刻。)
37、敏而好学，不耻下问，是以谓之“文”也。——摘孔子《论语》
(聪明好学，不以向地位低下的人请教为耻，所以称他为“文”。)
38、其知可及也，其愚不可及也。——摘孔子《论语》
(他这种聪明，别人能做到，而这种愚傻，别人便难以做到了。)
39、质胜文则野，文胜质则史。文质彬彬，然后君子。——摘孔子《论语》
(如果质朴胜过了文采，就会显得粗野，而文采胜过质朴，也会流于虚浮。只有外表和内心配合适当，才算得上是个君子。)
40、知之者不如好之者，好之者不如乐之者。——摘孔子《论语》
(对任何事物，仅仅了解它的人不如深深喜爱它的人，深深喜爱它的人又不如乐此不疲的人。)
41、中人以上，可以语上也；中人以下，不可以语上也。——摘孔子《论语》
(对天资在中等程度以上的人，可以和他谈论高深的学问；而对于中等以下天资的人，则不可以和他谈论高深的学问。)
42、知者乐水，仁者乐山。知者动，仁者静，知者乐，仁者寿。——摘孔子《论语》
(聪明的人喜欢水，因为他性情活跃象水一样流动不息，仁慈的人喜欢山，因为他心地淳厚象山一样厚重。聪明的人好动，仁慈的人好静，聪明的人乐观，仁慈的人长寿。)
43、默而识之，学而不厌，诲人不倦。——摘孔子《论语》
(默记所学的东西，坚持学习而不厌烦，教诲别人不知疲倦。)
44、富而可求也，虽执鞭之士，吾亦为之。如不可求，从吾所好。——摘孔子《论语》
(如果财富能够争取得到，即使让我手执马鞭去做一个车夫，我也去做，但如果追求不到，还不如去做我自己喜欢的事。)
45、发愤忘食，乐以忘忧，不知老之将至云尔。——摘孔子《论语》
(发愤研究学问，常常忘记吃饭，一旦有所收获便又高兴地忘记了忧愁，连自己的渐趋衰老也没有感觉到。)
46、三人行，必有我师焉。择其善者而从之，其不善者而改之。——摘孔子《论语》
(如果三个人一同走路，其他两个人中一定有可以做我老师的。他们有优点，我就学习，他们有缺点，我就作为借鉴而改掉。)
47、子以四教：文、行、忠、信。——摘孔子《论语》
(孔子从四个方面教育学生：学习文化，修养德行，忠诚不渝，言行一致。)
48、君子坦荡荡，小人长戚戚。——摘孔子《论语》
(君子的心胸坦荡开朗，小人的心胸则狭隘忧愁。)
49、鸟之将死，其鸣也哀；人之将死，其言也善。——摘孔子《论语》
(鸟儿快要死的时候，它的叫声是悲切的，人快要死的时候，说话是善良的。)
50、士不可以不弘毅，任重而道远。仁以为已任，不亦重乎?死而后已，不亦远乎?——摘孔子《论语》
(读书人不能不心胸宽广意志刚强，因为肩负重任而且征途遥远。）
相关阅读：孔子
孔子，子姓，孔氏，名丘，字仲尼，鲁国陬邑人（今山东曲阜），祖籍宋国栗邑（今河南夏邑），中国著名的大思想家、大教育家。孔子开创了私人讲学的风气，是儒家学派创始人。
孔子曾受业于老子，带领部分弟子外出周游列国十四年，晚年修订六经，即《诗》《书》《礼》《乐》《易》《春秋》。相传他有弟子三千，其中七十二贤人。孔子去世后，其弟子及其再传弟子把孔子及其弟子的言行语录和思想记录下来，整理编成儒家经典《论语》。
(只知读书而不深入思考，就势必惘然而无所获，但只知思考而不肯读书，也是很危险的。)
26、知之为知之，不知为不知，是知也。——摘孔子《论语》
(知道就是知道，不知道就承认不知道，这才是求知的正确态度。)
27、人而无信，不知其可也。大车无輗，小车无軏，其何以行之哉?——摘孔子《论语》
(一个人如果不讲信用，不知道他怎么能立身处世?就象牛车没有了輗，马车上没有了軏，还靠什么行走呢?)
28、是可忍也，孰不可忍也?——摘孔子《论语》
(如果对这种行为能够容忍，那么还有什么行为不能容忍呢?)
29、《关睢》，乐而不淫，哀而不伤。——摘孔子《论语》
(《关睢》这首诗，快乐而不过分，哀婉而不伤恸。)
30、里仁为美，择不处仁，焉得知?——摘孔子《论语》
(能够达到仁的境界为最好，如果在各方面达不到仁的境界，怎么能算得上是有智慧的人呢?)
31、君子怀德，小人怀土;君子怀刑，小人怀惠。——摘孔子《论语》
(君子想的是怎样推行仁德，小人想的则是怎样得到一个安逸之处;君子想的是怎样才能不触犯刑法，小人想的则是怎样才能对自己有利。)
32、不患无位，患所以立。不患莫已知，求为可知也。——摘孔子《论语》
(一个人不应该发愁没有官位俸禄，而应该发愁没有为官的本领。不应该发愁别人不了解自己，而应追求能够让别人了解自己的才能。)
33、君子喻于义，小人喻于利。——摘孔子《论语》
(君子知道追求道义，小人则只知道追求私利。)
34、见贤思齐焉，见不贤而内自省也。——摘孔子《论语》
(见到贤人便应考虑怎样才能向他看齐，见到不贤的人便应在内心反省，看自己有没有同样的缺点。)
35、君子欲讷于言而敏于行。——摘孔子《论语》
(君子说话要谨慎，而做事则要雷厉风行。)
36、朽木不可雕也。——摘孔子《论语》
(腐朽的木头无法雕刻。)
37、敏而好学，不耻下问，是以谓之“文”也。——摘孔子《论语》
(聪明好学，不以向地位低下的人请教为耻，所以称他为“文”。)
38、其知可及也，其愚不可及也。——摘孔子《论语》
(他这种聪明，别人能做到，而这种愚傻，别人便难以做到了。)
39、质胜文则野，文胜质则史。文质彬彬，然后君子。——摘孔子《论语》
(如果质朴胜过了文采，就会显得粗野，而文采胜过质朴，也会流于虚浮。只有外表和内心配合适当，才算得上是个君子。)
40、知之者不如好之者，好之者不如乐之者。——摘孔子《论语》
(对任何事物，仅仅了解它的人不如深深喜爱它的人，深深喜爱它的人又不如乐此不疲的人。)
41、中人以上，可以语上也;中人以下，不可以语上也。——摘孔子《论语》
(对天资在中等程度以上的人，可以和他谈论高深的学问;而对于中等以下天资的人，则不可以和他谈论高深的学问。)
42、知者乐水，仁者乐山。知者动，仁者静，知者乐，仁者寿。——摘孔子《论语》
(聪明的人喜欢水，因为他性情活跃象水一样流动不息，仁慈的人喜欢山，因为他心地淳厚象山一样厚重。聪明的人好动，仁慈的人好静，聪明的人乐观，仁慈的人长寿。)
43、默而识之，学而不厌，诲人不倦。——摘孔子《论语》
(默记所学的东西，坚持学习而不厌烦，教诲别人不知疲倦。)
44、富而可求也，虽执鞭之士，吾亦为之。如不可求，从吾所好。——摘孔子《论语》
(如果财富能够争取得到，即使让我手执马鞭去做一个车夫，我也去做，但如果追求不到，还不如去干我喜欢的事。)
45、发愤忘食，乐以忘忧，不知老之将至云尔。——摘孔子《论语》
(发愤研究学问，常常忘记吃饭，一旦有所收获便又高兴地忘记了忧愁，连自己的渐趋衰老也没有感觉到。)
46、三人行，必有我师焉。择其善者而从之，其不善者而改之。——摘孔子《论语》
(如果三个人一同走路，其他两个人中一定有可以做我老师的。他们有优点，我就学习，他们有缺点，我就作为借鉴而改掉。)
47、子以四教：文、行、忠、信。——摘孔子《论语》
(孔子从四个方面教育学生：学习文化，修养德行，忠诚不渝，言行一致。)
48、君子坦荡荡，小人长戚戚。——摘孔子《论语》
(君子的心胸坦荡开朗，小人的心胸则狭隘忧愁。)
49、鸟之将死，其鸣也哀;人之将死，其言也善。——摘孔子《论语》
(鸟快要死的时候，叫声是悲切的，人快要死的时候，说话是善良的。)
50、士不可以不弘毅，任重而道远。仁以为已任，不亦重乎?死而后已，不亦远乎?——摘孔子《论语》
(读书人不能不心胸宽广意志刚强，因为肩负重任而且征途遥远。他把实现仁的理想作为自己的使命，担子难道不重吗?他为这种理想而奋斗，直到死去为止，路途难道不远吗?)
51、子绝四：毋意，毋必，毋固，毋我。——摘孔子《论语》
(孔子没有如下四种毛病：主观臆断，绝对肯定，固执已见，自以为是。)
52、瞻之在前，忽焉在后。。。。夫子循循然善诱人，博我以文，约我以礼。——摘孔子《论语》
