描述
开 本: 16开纸 张: 胶版纸包 装: 平装是否套装: 否国际标准书号ISBN: 9787513536387
编辑推荐
《老子如是说-新注新译》有以下特点：1.《道德经》中文版本繁简对照，使读者全方位了解中国经典文化名著，不仅可以让读者“读懂”《道德经》，也能让读者了解繁简字的异同和变化过程；2.《道德经》中、英文逐句对照，使英语读者通过译文对《道德经》每一句话的意思一览无余，而且，译文“可读性”强，语言并不晦涩难懂，不仅会让读者清晰、准确、到位地了解《道德经》的文字内容，而且十分优美，宛若诗歌，有极强的欣赏性，即，文字内容既使外国读者了解中国文化，也能使中国读者提高英文素养；3.评论鞭辟入里，深入浅出，将《道德经》看似深奥的文字和思想转换成简洁、有力的评注，让读者了解道家思想的“庐山真面目”，真正的接近道家思想所推崇的理念；4.借《道德经》谈今日事，作者认为，研究古人的典籍和思想是为了对今日的事情有所借鉴，从侧面来看，作者偏僻入里的论述也在教读者如何将《道德经》中的思想运用于现在的生活，加强自身的修养；5.版式清晰，让读者一目了然，插图是由温州书画名家马亦钊提供的马氏家族的书画，内容是有中国古典韵味的山水、花鸟；6.本书装帧精美，封面别致，更在护封附上元朝赵孟的《道德经》书法作品的局内内容，让读者全方位了解《道德经》文化。
内容简介
《老子如是说-新注新译》根据《道德经》的结构共分为81小篇，前37篇为《道德经》中的部分“道”，后面为第二部分“德”。每一小篇中，开篇为读者提供了《道德经》每篇的简体字版本，随后是《道德经》的繁体字版本及逐行的翻译，后是作者的英文评注。本书是作者借鉴前人研究和翻译成就的基础之上，凭借个人深厚的中、英文双语功底和对中西方文化的修养，翻译并评注了《道德经》，全书形式采用了中英对照加评注的形式。
本书有以下特点：1.《道德经》中文版本繁简对照，使读者全方位了解中国经典文化名著，不仅可以让读者“读懂”《道德经》，也能让读者了解繁简字的异同和变化过程；2.《道德经》中、英文逐句对照，使英语读者通过译文对《道德经》每一句话的意思一览无余，而且，译文“可读性”强，语言并不晦涩难懂，不仅会让读者清晰、准确、到位地了解《道德经》的文字内容，而且十分优美，宛若诗歌，有极强的欣赏性，即，文字内容既使外国读者了解中国文化，也能使中国读者提高英文素养；3.评论鞭辟入里，深入浅出，将《道德经》看似深奥的文字和思想转换成简洁、有力的评注，让读者了解道家思想的“庐山真面目”，真正的接近道家思想所推崇的理念；4.借《道德经》谈今日事，作者认为，研究古人的典籍和思想是为了对今日的事情有所借鉴，从侧面来看，作者偏僻入里的论述也在教读者如何将《道德经》中的思想运用于现在的生活，加强自身的修养；5.版式清晰，让读者一目了然，插图是由温州书画名家马亦钊提供的马氏家族的书画，内容是有中国古典韵味的山水、花鸟；6.本书装帧精美，封面别致，更在护封附上元朝赵孟的《道德经》书法作品的局内内容，让读者全方位了解《道德经》文化。
本书有以下特点：1.《道德经》中文版本繁简对照，使读者全方位了解中国经典文化名著，不仅可以让读者“读懂”《道德经》，也能让读者了解繁简字的异同和变化过程；2.《道德经》中、英文逐句对照，使英语读者通过译文对《道德经》每一句话的意思一览无余，而且，译文“可读性”强，语言并不晦涩难懂，不仅会让读者清晰、准确、到位地了解《道德经》的文字内容，而且十分优美，宛若诗歌，有极强的欣赏性，即，文字内容既使外国读者了解中国文化，也能使中国读者提高英文素养；3.评论鞭辟入里，深入浅出，将《道德经》看似深奥的文字和思想转换成简洁、有力的评注，让读者了解道家思想的“庐山真面目”，真正的接近道家思想所推崇的理念；4.借《道德经》谈今日事，作者认为，研究古人的典籍和思想是为了对今日的事情有所借鉴，从侧面来看，作者偏僻入里的论述也在教读者如何将《道德经》中的思想运用于现在的生活，加强自身的修养；5.版式清晰，让读者一目了然，插图是由温州书画名家马亦钊提供的马氏家族的书画，内容是有中国古典韵味的山水、花鸟；6.本书装帧精美，封面别致，更在护封附上元朝赵孟的《道德经》书法作品的局内内容，让读者全方位了解《道德经》文化。
目 录
Acknowledgements
Introduction
Part One 道
Part Two 德
Appendix I,Chinese Glossary Index
Appendix II,Books Consulted
A Biographical Note on Dr.Charles Q.Wu
在线试读
道可道，非常道；名可名，非常名。无名，天地之始；有名，万物之母。
故，常无，欲以观其妙；常有，欲以观其徼。
此两者，同出而异名，同谓之玄。玄之又玄，众妙之门。
道可道非常道 Ways may be spoken of as dao, but they are not the eternal ao;
名可名非常名 Names may be cited as names, but they are not the eternal name.
无名天地之始 Nameless is the beginning of Heaven and Earth;
有名万物之母 Named is the Mother of all things.
故 Thus,
常无欲以观其妙 Through eternal Nonbeing, one observes its mystery;
常有欲以观其徼 Through eternal Being, one observes its manifestations.
此两者同出而名 The two have the same origin but differ in names;
同谓之玄 Both may be called profound.
玄之又玄 Profound and still more profound
众妙之门 Is the gateway to all mysteries.
COMMENTARY
You don’t have to know Chinese to see the character 道 (pronounced d3o) occurring three times in the very frst line of the chapter. The etymology of the word, as many scholars have pointed out, suggests a “path,” “road,”“pathway” or simply “way” leading to a place. But by the time the book known as Laozi was written, the word had already been used by thinkers of different stripes to refer to an ill-defined but all-encompassing, higher order. Apparently Laozi was reacting to both meanings of the character in contemporary use. At the same time he must also be aware of a derivative usage of 道 as a verb meaning “to speak of.” English translators ave adopted two different strategies to convey the metaphysical sense of the word 道: one by borrowing the biblical use of “the Way” as in “I am the way, and the truth, and the life” (John 14:6) and the other by borrowing the Chinese word, originally spelt as Tao according to the Wade-Giles system of Romanization (hence Taoism and Taoist) and now as Dao (hence Daoism and Daoist) in the Pinyin system. The present translation tries to honor the long-since naturalized word Tao or Dao in the English language while acknowledging the more physical sense of “way” or “ways” as well as the verbal derivative, “to speak of.” Thus, the frst of the three 道 refers to the various “ways” proposed by Laozi’s contemporary thinkers to fx the social malaise of the time; the second 道 takes on the verbal meaning of “to speak of” or, more specifcally, “to speak of something as dao”; and the third 道 refers to the eternal Dao.
故，常无，欲以观其妙；常有，欲以观其徼。
此两者，同出而异名，同谓之玄。玄之又玄，众妙之门。
道可道非常道 Ways may be spoken of as dao, but they are not the eternal ao;
名可名非常名 Names may be cited as names, but they are not the eternal name.
无名天地之始 Nameless is the beginning of Heaven and Earth;
有名万物之母 Named is the Mother of all things.
故 Thus,
常无欲以观其妙 Through eternal Nonbeing, one observes its mystery;
常有欲以观其徼 Through eternal Being, one observes its manifestations.
此两者同出而名 The two have the same origin but differ in names;
同谓之玄 Both may be called profound.
玄之又玄 Profound and still more profound
众妙之门 Is the gateway to all mysteries.
COMMENTARY
You don’t have to know Chinese to see the character 道 (pronounced d3o) occurring three times in the very frst line of the chapter. The etymology of the word, as many scholars have pointed out, suggests a “path,” “road,”“pathway” or simply “way” leading to a place. But by the time the book known as Laozi was written, the word had already been used by thinkers of different stripes to refer to an ill-defined but all-encompassing, higher order. Apparently Laozi was reacting to both meanings of the character in contemporary use. At the same time he must also be aware of a derivative usage of 道 as a verb meaning “to speak of.” English translators ave adopted two different strategies to convey the metaphysical sense of the word 道: one by borrowing the biblical use of “the Way” as in “I am the way, and the truth, and the life” (John 14:6) and the other by borrowing the Chinese word, originally spelt as Tao according to the Wade-Giles system of Romanization (hence Taoism and Taoist) and now as Dao (hence Daoism and Daoist) in the Pinyin system. The present translation tries to honor the long-since naturalized word Tao or Dao in the English language while acknowledging the more physical sense of “way” or “ways” as well as the verbal derivative, “to speak of.” Thus, the frst of the three 道 refers to the various “ways” proposed by Laozi’s contemporary thinkers to fx the social malaise of the time; the second 道 takes on the verbal meaning of “to speak of” or, more specifcally, “to speak of something as dao”; and the third 道 refers to the eternal Dao.
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