《荷塘月色》是散文家朱自清的经典作品,其唯美的语言和精炼的句子结构受到很多译者的青睐。本文通过不同的翻译方法对比赏析两个广为接受的译本,杨宪益先生和朱纯深先生的译本。

Moonlight over the Lotus Pond is the masterpiece of Zhu Zi-qing, the famous essayist. Due to the beautiful language and refined sentence structures, many translators are addicted to translating it. This paper makes a contrast and appreciates two wel-known English versions of Mr. Yang and Mr. Zhu from different methods of translation.

理学家杨时先后师从程颢、程颐兄弟,其最为后人所熟知与称道的是"程门立雪"的修行美谈,近代学者认为其间蕴含着禅宗面壁工夫的内涵。二程去世后其学说面临失传的境地,杨时不遗余力地收集和校订二程的遗稿,通过聚众讲学的方式传播二程理学思想。杨时生逢南北宋之交的社会大变革时期,由于他的审时度势和积极努力促使二程思想成为理学正宗。杨时在理学道统传续中起到承上启下的作用,并为程朱理学的完善与发展作出了贡献。

Neo-Confucian scholar Yang Shi was an apprentice to Cheng Hao and Cheng Yi respectively, whose most famous story was his “standing in snow at the gate of Cheng’s house”, which is of the connotation of facing the wall and meditating of Zen according to some scholars in the modern world. After Cheng brothers passed away, their theories were also at the verge of getting lost. However, Yang Shi spared no effort to collect and check their manuscripts and tried to pass on their theories by giving lectures. Yang lived in a transforming period between Northern and Southern Song. It was his consideration and hard work that made Cheng brothers’ theories the orthodox school of Neo-Confucian. He played a role of connecting link between the preceding and the following and contributed a lot to the development and perfection of Cheng brothers’ theories.

《全蜀艺文志》为明代杨慎编纂的一部有关四川地区的诗文总集，此书编成后影响甚大，对巴蜀文化的传承有重要意义。而是书又因作者杨慎的名气，自嘉靖二十年（1541年）成书后，被多次刊刻、抄录，流传颇广。现今能明确的刻本八种、抄本三种，其中最优的为光绪三十一年（1905年）邹氏刻本，最劣的为“四库本”。而其流传情况，则是清代、民国时期以江浙一带为盛，现今呈现北京、成都、上海三地并举的局面。其流传版本，则以嘉庆二十二年（1817年）张汝杰刻本最广，嘉庆二年（1797年）朱遐塘刻本最少。

Quan Shu Yi Wen was compiled by Yang Shen in the Ming Dynasty,which is a poetry collection about the Si-chuan region.After publication,the book had a great impact,and had important significance to the cultural heritage of Ba.Because of the author Yang Shen’s fame,after its publication in Jiajing twenty(year 1541),the book was repeated-ly inscribed and copied,spread quite widely.It can be made clear that today’s edition has eight versions,three manu-scripts,of which the best is Guangxu Chow edition;the worst is“Siku edition”.It has been spread through the Qing Dy-nasty,the Republic of China in Jiangsu and Zhejiang provinces.Today Beijing,Chengdu,and Shanghai have simultane-ously the versions.Zhang Rujie edition is the most popular,while Zhu Xiatang edition (year 1817)is the least popular.

20世纪初,面对中西文化的冲突与融合的趋势,杨昌济开始了融合中西文明,改造中国传统哲学的尝试,提出了"合东西两洋之文明一炉而冶之"的"合冶"思想。杨昌济的"合冶"思想是以王夫之哲学思想为主要研究对象,旁及朱子百家、宋明理学和谭嗣同的哲学思想来构建自己的哲学体系,这一哲学体系主要包括,融合中西客观唯心主义的"世界本体论";引进西方哲学中的"自我实现"说,来诠释王夫之哲学中的"造命论";引进培根认识论中实验科学,来改造王夫之哲学的"知行观";比较中印哲学,吸取佛学精华等具体内容。杨昌济提出的对东西两洋之文明的"合冶"思想及具体的重建工作,为青年毛泽东形成"先中后西,先内后外"、对中西文化有选择吸收的文化观,并为他后来构建自己的思想理论,把马克思主义基本原理同中国革命的具体实践相结合,提供了思想借鉴和思想起点,也是毛泽东后来推动马克思主义中国化的传统文化源泉。

At the beginning of the 20th Century,faced with the integration as well as the conflict trend between the Chinese culture and the Western culture,Yang Changji began trying to integrate the Chinese civilization with the western civilization and to modify the traditional Chinese philosophy.He put forward the precious thought of integrating the Chinese civilization with the western civilization.He takes the thoughts of Wang Fuzhi (1619-1692)(a Chinese thinker and philosopher )as his research object.He constructs his philosophical system by absorbing the philosophical thoughts of the Hundred Schools of Thought,Confucian school of idealist philosophy of the Song and Ming dynasties,and the thoughts of Tan Sitong (a Chinese bourgeois statesman and thinker of modern times).Yang Changj i''s philosophical system mainly includes “the world ontology",which integrates the Chinese and western obj ective idealism;his system introduces “the theory of self realization" in western philosophy

在考辨中国本土文化“学术源流”的过程中，康有为将韩非纳入视野。就身份归属而言，康有为有时将韩非视为老子后学，有时又将韩非归为法家。韩非在康有为视界中这两种看似矛盾的身份归属具有一个相同点，那就是：韩非思想以法为重心。正因为如此，康有为对法的态度和理解奠定了对韩非的矛盾心态和评价。康有为强调韩非思想与老子、杨朱代表的道家，与荀子代表的儒家以及与申不害、商鞅代表的法家思想具有内在关联具有一定的合理性。

In the course of the inspecting to the source of the Chinese culture ,Kang youwei made Han fei into the vision .Kang youwei belonged Han fei to lao''student ,and sometime belonged Han fei to the school of law .The double identity of Han fei in Kang youwei''s vision had a same lookout ,and it was that the law was the focus of Han fei''s thought .Therefore ,the Psychology and knowledge to law of Kang youwei decided the mixed value on Han fei.