孔子语录英文版,收藏

孔子语录英文版,收藏（共6篇）

篇1：孔子语录英文版,收藏

孔子经典语录

人生态度

性相近也，习相远也。By nature, men are nearly alike;by practice, they get to be wide apart.过而不改，是谓过矣。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.君子以文会友，以友辅仁。The superior man on grounds of culture meets with his friends, and by their friendship helps his virtue.三军可夺师也，匹夫不可夺志也。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，焉知来者之不如今也？A youth is to be regarded with respect.How do you know that his future will not be equal to our present? 有朋自远方来，不亦乐乎？ Is it not delightful to have friends coming from distant quarters?

人不知而不愠，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，观其志。父没，观其行。三年无改于父之道，可谓孝矣。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.诗三百，一言以蔽之，曰：思无邪。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.”

关睢乐而不淫，哀而不伤。The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive.父母在，不远游，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，必有邻。Virtue is not left to stand alone.He who practises it will have neighbours.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.贤哉回也!一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉回也!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.知者乐水，仁者乐山。知者动，仁者静。知者乐，仁者寿。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，不舍昼夜。It passes on just like this, not ceasing day or night!

食不厌精，脍不厌细。He did not dislike to have his rice finely cleaned, nor to have his minced meat cut quite small.非礼勿视，非礼勿听，非礼勿言，非礼勿动。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.人无远虑，必有近忧。If a man take no thought about what is distant, he will find sorrow near at hand.君子有三戒。少之时，血气未定，戒之在色。及其壮也，血气方刚，戒之在斗。及其老也，血气既衰，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.唯女子与小人，为难养也。近之则不孙，远之则怨。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.求知求学

有教无类。In teaching there should be no distinction of classes.当仁，不让于师。When it comes to benevolence, one need not give precedence even to his teacher.学而时习之，不亦说乎？ Is it not pleasant to learn with a constant perseverance and application?

温故而知新，可以为师矣。If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others.学而不思则罔，思而不学则殆。Learning without thought is labour lost;thought without learning is perilous.敏而好学，不耻下问。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，不如丘之好学也。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，不如乐之者。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.默而识之，学而不厌，诲人不倦，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，必有我师焉。择其善者而从之，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.学如不及，犹恐失之。Learn as if you could not reach your object, and were always fearing also lest you should lose it.the four masterpieces of literature（中国古代四大文学名著）

它们分别是Journey to the West（《西游记》）, A Dream of Red Mansions（《红楼梦》），Water Margin（《水浒传》）, the Three Kingdoms（《三国演义》）《红楼梦》的翻译有多个版本，有人认为翻译为the Story of the Stone最地道。

篇2：孔子语录英文版,收藏

字号: 小 中 大 | 打印 发布: 2010-1-20 22:23 作者: webmaster 来源: unknown 查看: 0

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篇3：孔子语录英文版,收藏

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.

篇4：一位老人与一座孔子语录园

张济民，今年91岁，系南京中医药大学退休教授、硕士研究生导师，是享受国务院特殊津贴的全国著名中医专家。

雄心，老人要建语录园

1990年，70岁的张济民光荣退休。退休后，他精读了《论语》，全面系统地研究孔子思想，积极探讨孔子思想与中医理论的关系，著有《孔子中医观》《孔子与中医养生》等多篇学术论文。

2000年初春，张济民回到老家江苏省如皋市常青镇。张济民的家乡地处穷乡僻壤的革命老区，这里交通闭塞，经济落后。由于缺医少药，当地及周边乡镇每年有数百人丧命于各种疑难杂症。张济民走村串户，为数十名重病患者进行了义诊。但接下来发生的事深深刺痛了他的心。他在与乡亲们的交谈中。发现不少老年人丢掉了传统文化，沉迷于赌博、封建迷信活动；不少年轻人信仰丧失，拜金主义严重，竟不知道孔子是谁；大多数村干部没读过《论语》，对孔子思想和孔子文化一无所知：村里没有村规民约，民风不清……“这是一种悲哀，是孔子思想和孔子文化传承的断裂!”张济民看在眼里，急在心上。他自言自语道：“没有营养的人容易生病，没有文化和信仰的群体容易浮躁，这‘浮躁病’比身体上的疾病更难治愈呀!提高村民的文化素养迫在眉睫。”他决心发挥余热，在家乡建一座孔子语录园，以传承孔子思想，宣传孔子文化，倡导“仁”、“礼”，净化村风民风，给后人留下一笔永久性的精神财富。

次日一大早，张济民急匆匆找到村党支部书记，说出自己要建孔子语录园的想法。书记对他的爱国爱乡热情大加赞赏，当即表态：村里将在用地、审批等环节上给予方便和支持。可书记担心张济民年事已高，精力也跟不上，再就是建语录园需大笔投资，而村里却爱莫能助。张济民说，自己身板硬朗，有生之年要为家乡人民做点事，留一笔精神财富，至于资金他自有办法解决。

回到南京后，张济民食不甘味，卧不安席，满脑子盘算着语录园的框架和蓝图。“孩子爸，看来南京留不住你了，家乡有你的牵挂，我们就回去居住吧!”老伴看出了他的心事安慰道，“不管遇到风还是雨，我陪着你!”

2000年3月，张济民携老伴回到如皋市常青镇草张庄村，开始了他的夕阳创业计划。

战略，开个门诊圆那梦

张济民回乡安置好家人后，便带上干粮走南闯北开始了筹建孔子语录园的可行性调查。经过两个多月的奔波，他收集了数百份信息资料。据专家评估，建一座语录园(含附属生态园)至少需投资200万元，且免费参观无收益，每年还需贴补不少的维护保养费。200万元，这对于一个退休老人来说无疑是个天文数字。可望而不可及。儿子极力反对，老伴也打起退堂鼓，劝他死了这条心。张济民沉着脸，一言不发。他知道，建语录园的成败关键在于资金，解决了这个瓶颈问题，其他问题将会迎刃而解。接下来的日子，家人再也没有听到老人提及“语录园”三个字。张济民每天按部就班地跑步、下棋、逗鸟、绘画，悠闲自乐。家人以为他放弃了筹建语录园的计划，不禁暗暗自喜。

1个月后，张济民从银行取出10万元稿费积蓄，说要建一幢中医门诊楼。“老爷子开明，开个专家诊所既可解除病人痛苦，又可增加家庭收入，是两全其美的好事!”晚辈们个个拍手称快，纷纷加入筹建中医门诊楼的行列。张济民既当指挥员，又当战斗员，和民工一起挥锹铲土，搬运砖块，不分昼夜地忙碌在工地上。经过近3个月的奋战，一幢门诊楼拔地而起。2000年10月初，张济民中医专家门诊开诊。开诊1个月，生意红红火火，病员遍及如皋、海安等10多个县市，连上海、浙江、山东等地也有不少病人慕名前来求医。家人细算了一笔账，1个月的门诊收入少说也有两万元。可所挣的钱全由老人一人独掌。“老爷子是貔貅，只进不出。”家人对他很有意见。“老头子，别固执了，你留钱做啥哩?”老伴在一旁咕哝着。面对家人的满腹牢骚，张济民冷冷地甩出一句：“钱要用在刀刃上!”

此后不久，待镇土管所送来《建筑工程施工许可证》，镇砖瓦厂、水泥制品厂将一车车砖瓦、水泥板运至家门口时，张家人才意识到老爷子要建孔子语录园了。张济民见时机成熟，便向家人如实摊牌：“我开诊所就是要圆孔子语录园的梦啊。我开诊所一年挣20万，10年就是200万，靠我这把老骨头建个孔子语录园不成问题，要知道语录园是个永久性的精神财富啊……”

战术，我要做当代愚公

建孔子语录园是一个庞大的系统工程。2000年11月，在语录园开工奠基仪式上，张济民动情地说：“我要立愚公移山之志，做当代愚公，打一场持久战，建一座孔子语录园。我要做传承孔子思想、宣传孔子文化的新愚公，挖‘山’不止，传承不息，让孔子的思想和文化代代传下去……”老人慷慨激昂的讲话回荡在乡村田野。震撼着乡亲们的心灵。

接下来，漫长的岁月，张济民除了门诊外，吃睡在工地。从落实资金、选购材料到每个单项工程竣工验收，他事必躬亲，一步一个脚印。工程队负责人说：“张教授是头不知疲倦的老黄牛，浑身有着使不完的劲。”

废寝忘食、超负荷工作，使张济民体重急剧下降。2004年严冬，张老病倒了，高烧不退，昏迷不醒。这下可急坏了家人。医生诊断，老人患有较为严重的心肌炎，这是心力交瘁、积劳成疾所致。张济民输液1周后才渐渐有了精神。病床上，张老在日记中这样写道：“坚持，坚持，再坚持，语录园一定能如期建成!”功夫不负有心人。2010年11月下旬，历时10年，耗资280万元，建筑面积1450平方米的孔子语录园终于建成了。

园内亭台楼阁，古色古香。一尊高大的白玉石孔子像耸立园中。约200米的长廊内依次为前言、孔子图片集锦、孔子语录、孔子语录译文。近1000字的前言，详细介绍了孔子思想、孔子文化精髓及孔子生平、丰功伟绩；孔子图片集锦展出了孔庙、孔子画像、孔子故居及孔子讲学图片共52张；118句孔子语录精雕细刻在11块大理石上；11块嵌在墙上的不锈钢板。上面刻着孔子语录译文。张济民还向附近村民赠送了3000多本自编自印的《孔子语录》小册子。漫步语录园，人们流连忘返。人們在欣赏语录园的同时，更惊叹和敬佩张济民老人的无私奉献精神。

篇5：孔子语录(论语)中英文对照翻译

Analects

The Master said, to learn and at due times to repeat what one has learned, is that not after all a pleasure? That friends should come to one from afar, is this not after all delightful? To remain unsoured even though one’s merits are unrecognized by others, is that not after all what is expected of a gentleman?

The Master said, “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 2)perplexities.At fifty, I knew what were the 3)biddings of Heaven.At sixty, I heard them with 4)docile ear.At seventy, I could follow the 5)dictates of my own heart;for what I desired no longer overstepped the boundaries of right.”

The Master said, 6)incomparable indeed was Hui!A handful of rice to eat, a 7)gourdful of water to drink, living in a mean street.Others would have found it 8)unendurably depressing, but to Hui’s cheerfulness it made no difference at all.Incomparable indeed was Hui!

论 语

(一)子曰：“学而时习之，不亦悦乎?有朋自远方来，不亦乐乎?人不知而不愠，不亦君子乎?”

(二)子曰：“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，七十而从心所欲，不逾矩。”

(三)子曰：“贤哉回也!一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉回也!”

1、analects [5An[lekts] n.论集，文选

2、perplexity [p[5pleksiti] n.困惑;窘困

3、bidding [5bidiN] n.命令，吩咐

4、docile [5dEusail] a.驯顺的，驯良的

5、dictate [5dikteit] n.[常用复]命令，支配

6、incomparable [in5kCmpErEbl] a.无比的，无双的7、gourdful [5guEdful] n.一葫芦的量

篇6：孔子印英文名片

文具店老闆見聖人來了，異常恭敬，問清楚名片要中英文對照，就對孔子說：「英文的一面，不知該怎麼稱呼？」

「不是有現成的 Confucius 嗎？」孔子反問。

「那是外國人對您老的尊稱，把『孔夫子』翻成拉丁文的說法。」

老闆笑笑說：「您老不好意思自稱『孔夫子』吧？」

「那倒是的。」 孔子想到自己平常鼓吹謙虛之道，不禁沉吟起來。「那，該怎麼印呢？」

「杜甫昨天也來過，」老闆說。「哦，他的名字怎麼印的？」孔子問。

「杜先生本來要印 Tu Fu，」老闆說，「我一聽表示不好，太像『豆腐』了。」 杜先生說，「那就倒過來，叫Fu Tu 好了。」 我說，「那更不行，簡直像『糊塗』！」 「那怎麼辦？」孔子問。

「後來我就對詩聖說： 『您老不是字子美嗎？子美，子美……有了！』 杜甫說：『怎麼有了？』

我說：『杜子美，就叫 Jimmy Tu 吧！』」

孔子笑起來，叫一聲「妙！」

「其實韓愈也來過，」老闆又說。「真的呀？」 孔子更好奇了。「他就印Han Yu 吧？」 「本來他要這樣的，」 老闆說。「我一聽又說不行，太像 Hang you了。韓老說，那『倒過來呢？』

我說，「 You hang？那也不行。不是『吊死你』就是『你去上吊吧』，太不雅了 」 「那後來呢？」孔子 問。

「後來呀，」老闆得意洋洋，「還是我想到韓老的故鄉，對他說： 『您老鄉不是韓昌黎嗎？』他說『是呀』，我說就印 Charlie Han 好了！」

「太好了，太好了！」孔子笑罷，又皺起眉頭說，「他們都解決了，可是我到底怎麼印呢？」 老闆想了一下，叫道，「有了！」 「怎麼樣？」 孔子問。

「您老不是字仲尼嗎？」老闆笑道。「對呀，」孔子 滿臉期待。