感謝有您 邁向2012

感謝有您 邁向2012

hc的”剪貼簿”在2011年約有25萬人次造訪

戴明圈: A Taiwanese Deming Circle

"交情千千" 電子連絡簿(日報)

胡適的世界 The World of Hu Shih

管理學新生

Books Birdviews 書海

People 人物

品質世界 quality world

教育人

英文人行道 et cetera, et cetera .

漢語人行道：演變風貌

譯藝

英國風

日本 心得帖

亞洲

SHE健康一生

Dorothy's Grasmere Journal

格拉斯米爾日記 廣州:花城 2011

無一字母的翻譯/ 翻譯很死板

譬如說:

Dorothy's Grasmere Journal begins on 14 May 1800:

I resolved to write a journal of the time till W & J return, & I set about keeping my resolve because I will not quarrel with myself, & because I shall give Wm Pleasure by it when he comes home again. 我決心寫這段時間的日記直到威與約歸來 我著手實踐我的決心 因為我不願跟自己爭執

我要在威廉回來時給他愉快 (第3頁)

Dorothy's Grasmere Journal

《人間詞話‧六十二》日譯加以簡化

「昔為倡家女，今為蕩子婦。蕩子行不歸，空床難獨守。」(2-3世紀古詩之末四句)

「何不策高足，先據要路津？無為久(守)貧賤，轗軻長苦辛。」可謂淫鄙之尤。然無視為淫詞、鄙詞者，以其真也。五代、北宋之大詞人亦然，非無淫詞，讀之者但覺其親切動人；非無鄙詞，但覺其精力彌滿。可知淫詞與鄙詞之病，非淫與鄙之病，而游詞之病也。「豈不爾思，室是遠而。」而子曰：「未之思也，夫何遠之有？」惡其游也。

《人間詞話‧六十二》上文的黑體字為日文本所刪。原因是不容易了解，刪掉仍不改其意。

「轗軻」即「坎坷」。

「游詞」：「感物指事，理不外乎應酬。雖既雅而不豔，斯有句而無章。是謂游詞。」而「惡其游」則類似「不真心」。

「豈不爾思，室是遠而。」等見《論語‧子罕》的末章；子曰：「未之思也，夫何遠之有？」 另外寫法為 子曰：「未之思也夫，何遠之有！」。根據毛子水的「今譯」：「我難道不想念你；但是你家實在太遠了！」孔子說：「恐怕並沒有想念吧！(要是真的想念，)那(還會)有什麼遠！」

賓大校長鬧雙胞

《胡適日記 1938-49》*是一本很重要的書，利用它的方式，可以多方面。這篇短文處理他在政治學的一篇重要的論文，Instrumentalism as a Political Concept《工具主義作為一政治概念》，的相關的研究。

在耿雲志的《胡適研究論稿‧胡適年譜 1891-1962》(北京社會科學文獻，2007，頁347)中，將杜威的生日和此篇，都寫成1940年10月20日，而這是錯誤的。我們根據《胡適日記 1938-49》，胡適1939年的10月18日寫短文Instrumentalism as a Political Concept，並在10月20日參加杜威的80歲生日慶生會。胡適在1940年再將它擴充為長文，發表在The Philosopher of the Common Man 論文集。這一篇有一譯文，參考《胡適研究‧第三輯》(合肥：安徽教育出版社，2001，頁497-508)。

由於這篇是胡先生從20年代就經常放在心的題目，他在上文出版之後再花一個月重寫 (按：我尚未讀過此稿)，在1940年9月19日的日記中詳說此事，當天他在賓州大學的Houston Hall 演講此改寫過的論文。隔天，他赴該校200年校慶，並接受名譽法學博士 L. L.D.。

*此套書將胡適的原文翻譯 錯誤相當多

以他到賓大發表的演說中的president 和隔天受頒博士學位時的president 分別是兩人

不過都譯成校長 (p.408 v p.409) 讓賓大校長鬧雙胞....

赫胥黎/波茲曼

中國的作家或譯家的一缺點就是提洋人只說姓 而不知道世上他們家是人丁眾多的
英國赫胥黎家族名人也多
或許波茲曼也一樣

波兹曼的诅咒周国平- docin.com豆丁网

赫胥黎曾預言：一旦無人想讀書，無人想知道真理，一旦文化成為滑稽戲，文化就滅亡了。波茲曼認為，赫香黎的預言應驗了。這個結論也許太過悲嘆，我相信，只要 人類精神存在一天，文化就決不會滅亡。不過，我無法否認，對於文化來說，一個娛樂至上的環境是最壞的環境。在這樣的環境中，任何嚴肅的精神活動都不被嚴肅 地看待，人們不能容忍不是娛樂的文化，非把嚴肅化為娛樂不可；如果做不到，就幹脆把戲侮嚴肅當作一種娛樂。面對這樣的行徑，我的感覺是，波茲曼的書名聽起 來像是詛咒。

胡適日記全集: 採取不譯的方式 更為穩健

胡適日記全集: Google Books Result :中國安徽教育出版社版的許多錯誤 多改過

少數困擾如12月2日到Bidford College 如果這 應是Bideford College 而聯經版為 Redford College(頁569) 相差很多


中國版對原日記的英文多胡亂翻譯 台北聯經版都採取不譯的方式 更為穩健
舉一沒錯得很離譜之例 (本書類似的錯誤至少數百處)
教友會的Friends 可不是普遍的朋友 (12月2日)

胡適日記全集: Google Books Result :中國版的許多錯誤 多改過

少數困擾如12月2日到Bidford College 如果這 應是Bideford College 而聯經版為 Redford College(頁569) 相差很多
The Jātakas (本生經) 多次寫成The Jātakes /兩字交互用
本生音譯作闍多伽、闍陀，《成實論》卷一說：「闍陀伽者，因現在事說過去事。」本生經是九分教和十二分教之一。有些故事散見於各類巴利文經典中。敦煌石窟刻有大量的本生故事，如：毗楞竭梨王身釘千釘、九色鹿拯救溺人、月光王施頭。

聯經本資訊更多 譬如說 11月13日到此戲院去看戲 中國版缺此:
Barnes is a riverside London suburb in southwest London and in terms of local governance falls under the London Borough of Richmond upon Thames. It is located around 5.8 miles (9.3 km) west south-west of Charing Cross in a loop of the River Thames, with Hammersmith Bridge at the north end. Barnes has a number of 18th and 19th century buildings of exceptional quality, and is often noted for its historic village area centred on the pond, forming the Barnes Village conservation area.

Read more: http://www.answers.com/topic/barnes-london-suburb#ixzz1fpr8LnlL

11月14去演講的社相當有名 不應該直接翻譯為 南區倫理學社
The South Place Ethical Society, based in London at Conway Hall, is thought to be the oldest surviving freethought organisation in the world, and is the only remaining Ethical society in the United Kingdom. It did not achieve its present name until the late 19th century and it now advocates secular humanism and is a member of the International Humanist and Ethical Union.

Read more: http://www.answers.com/topic/south-place-ethical-society#ixzz1fpt76ygG

loan words/loan translations

"(中國印度那些原始語言)相同的字 大概只可以算是彼此轉借來的字 (loan words)...."
音譯梵書與中國古音




calque
(kălk)
n.
See loan translation.借譯

[French, from calquer, to trace, copy, from Italian calcare, to press, from Latin calcāre, to tread on, from calx, heel.]

n.
A form of borrowing from one language to another whereby the semantic components of a given term are literally translated into their equivalents in the borrowing language. English superman, for example, is a loan translation from German Übermensch. Also called calque.
金克木舉玄奘的".....天愛寧知....." (你這個傻瓜怎麼能知道)
"天神所喜愛的"為阿育王的頭銜 或來轉義為"傻瓜"....

收入 佛教漢語研究 頁440 頁附注

趙元任譯 Jabberwocky

我請教張華先生
Chao translated Jabberwocky into Chinese^[2] by inventing characters to imitate what Rob Gifford describes as the "slithy toves that gyred and gimbled in the wabe of Carroll's original."^{[3 竟然有譯]}

^他指引:

趙譯本如下：

http://www.ruanyifeng.com/blog/upload/2006/09/bg060915_1.gif

我將趙先生的簡體字譯本轉為繁體
http://www.douban.com/note/61540445/


桌兒上靠著阿麗思那邊有一本書，她一頭看著那白皇帝，怕他萬一再昏了過去，就拿手裡的墨水來澆他，一頭就一篇一篇的翻那本書，想找到一點兒可以看得懂的地方——“因為裡頭都是一種我不懂的文字，”她心裡想。
　　 那裡頭是這樣兒的：
　　by: Lewis Carroll

'Twas brillig, and the slithy toves
Did gyre and gimble in the wabe;
All mimsy were the borogoves,
And the mome raths outgrabe.

"Beware the Jabberwock, my son!
The jaws that bite, the claws that catch!
Beware the Jubjub bird, and shun
The frumious Bandersnatch!"

He took his vorpal sword in hand:
Long time the manxome foe he sought --
So rested he by the Tumtum tree.
And stood awhile in thought.

And as in uffish thought he stood,
The Jabberwock, with eyes of flame,
Came wiffling through the tulgey wood,
And burbled as it came!

One, two! One, two! And through and through
The vorpal blade went snicker-snack!
He left it dead, and with its head
He went galumphing back.

"And hast thou slain the Jabberwock?
Come to my arms, my beamish boy!
O frabjous day! Callooh! Callay!"
He chortled in his joy.

'Twas brillig, and the slithy toves
Did gyre and gimble in the wabe;
All mimsy were the borogoves,
And the mome raths outgrabe.

　　 炸 脖 ×①
有（一）天×裡，那些活濟濟的×子
　　 在衛邊兒盡著那麼×那麼×；
　　 好難四兒啊，那些鵓××子，
　　 還有×的×子慪得格兒。 ㈡
　　
她先還迷惑了一陣兒，到後來一個聰明的念頭來了。 “哦，這本來是個鏡子裡的書嚜！我要是再拿它對著鏡子一照，那些宇自然就又正過來了，不是？”
　　 這就是她照出來的詩：
　　
　　 炸 脖 ×①
　　
有（一）天×裡，那些活濟濟的×子
　　 在衛邊兒盡著那麼×那麼×；
　　 好難四兒啊，那些鵓××子，
　　 還有×的×子慪得格兒。
　　
　　 “小心那炸脖×，我的孩子！
　　 那咬人的牙，那抓人的爪子！
　　 小心那誅布誅布鳥，還躲開
　　 那符命的×得×子！ ”
　　
　　 他手拿著一把佛盤劍：
　　 他早就要找那個蠻松×——
　　 他就躲在一棵屯屯樹後面，
　　 就站得那兒心裡頭想。
　　
　　 他正在那兒想的個鳥飛飛，
　　 那炸脖×，兩個燈籠的眼，
　　 且禿兒丐林子里夫雷雷
　　 又渤波兒波兒的出來攆。
　　
　　 左，右！左，右！透了又透，
　　 那佛盤劍砍得欺哩咔碴！
　　 他割了他喉，他拎了他頭，
　　 就一嘎隆兒的飛恩了回家。
　　
　　 “你果然斬了那炸脖×了嗎？
　　 好孩子快來罷，你真比阿滅！
　　 啊，乏比哦的日子啊，喝攸！喝餵！
　　 他快活的啜個得兒的飛唉。
　　
有（一）天×裡，那些活濟濟的×子
　　 在衛邊兒盡著那麼×那麼×；
　　 好難四兒啊，那些鵓××子，
　　 還有×的×子慪得格兒。
　　
她看完了說，“這詩好像是很美，可是到是挺難懂的！”（你想她哪怕就是對自己也不肯就認了說她一點兒也不懂。）“不知道怎麼，它好像給我說了許多事情似的——可是我又說不出到底是什麼事情！橫豎有個誰殺了個什麼就是了；這是明白的，不管怎麼——”
“可是，喲！”阿麗思想到了忽然跳起來說，“要是不趕快看看這所房子別處是什麼樣子，回頭又得回到鏡子的那邊去了！咱們先看看花園罷！”她一會兒就出了房門跑下樓去了——說起來其實也不好叫跑，是阿麗思自己想出來的又快又省事的一種下樓的法子。她就拿指頭搭著一點兒欄杆，就在過道裡飄過去，連腳都一點兒不挨樓梯；到了門口她要是不抓住門上扶手，她簡直就要飄到外頭去了。她在半空中飄了那麼半天，都有點兒頭眩了，後來覺著又能像平常的樣子走道，她倒是很高興。
　　
　　 ————
編者註① 這首詩中有許多生造的字，故譯文作相應處理。
　　
　　 －－－－
　　 肖毛注
㈠ “華兒”：原文為“Kitty”，即“小貓”。這個譯名當是趙先生的發揮。
㈡ “炸脖×”：這裡，這首詩是倒著印的。詩裡的很多怪字都是趙先生生造的（因為原文中也有很多作者生造的字），全打不出，只好用×代替。以後，其中的一些字還會再出現，全都以×代替。 “炸脖×”的譯名，是採用了音譯，它的原文是“JABBERWOCKY”，這個由作者生造的詞後來被收進了英文辭典，意為“胡言亂語”。
“慪得格兒”、“佛盤劍”之類的譯名，也是採用了音譯。 “誅布誅布鳥”（Fubjub bird）是作者編造的一種怪物，原版插圖中有它的形象。全詩非常難懂，原文如下：
　　 Twas brillig, and the slithy toves
　　 Did gyre and gimble in the wabe:
　　 All mimsy were the borogoves,
　　 And the mome raths outgrabe.
　　
　　 Beware the Jabberwock, my son!
　　 The jaws that bite, the claws that catch!
　　 Beware the Fubjub bird, and shun
　　 The frumious Bandersnatch!’
　　
　　 He took his vorpal sword in hand:
　　 Long time the manxome foe he sought--
　　 So rested he by the Tumtum tree,
　　 And stood awhile in thought.
　　
　　 And, as in uffish thought he stood,
　　 The Jabberwock, with eyes of flame,
　　 Came whiffling through the tulgey wood,
　　 And burbled as it came!
　　
One, two! One, two! And through and through
　　 The vorpal blade went snicker-snack!
　　 He left it dead, and with its head
　　 He went galumphing back.
　　
　　 And hast thou slain the Jabberwock?
　　 Come to my arms, my beamish boy!
　　 O frabjous day! Callooh! Callay!’
　　 He chortled in his joy.


---


by: Lewis Carroll

'Twas brillig, and the slithy toves
Did gyre and gimble in the wabe;
All mimsy were the borogoves,
And the mome raths outgrabe.

"Beware the Jabberwock, my son!
The jaws that bite, the claws that catch!
Beware the Jubjub bird, and shun
The frumious Bandersnatch!"

He took his vorpal sword in hand:
Long time the manxome foe he sought --
So rested he by the Tumtum tree.
And stood awhile in thought.

And as in uffish thought he stood,
The Jabberwock, with eyes of flame,
Came wiffling through the tulgey wood,
And burbled as it came!

One, two! One, two! And through and through
The vorpal blade went snicker-snack!
He left it dead, and with its head
He went galumphing back.

"And hast thou slain the Jabberwock?
Come to my arms, my beamish boy!
O frabjous day! Callooh! Callay!"
He chortled in his joy.

'Twas brillig, and the slithy toves
Did gyre and gimble in the wabe;
All mimsy were the borogoves,
And the mome raths outgrabe.

Read more: http://www.answers.com/topic/jabberwocky-poem-by-lewis-carroll#ixzz1fiZ5zDmd

Chao, Yuen Ren

His translation of Lewis Carroll's Alice's Adventures in Wonderland, where he tried his best to preserve all the word plays of the original, is still considered^[who?] a classic.^{[citation needed]}

Chao translated Jabberwocky into Chinese^[2] by inventing characters to imitate what Rob Gifford describes as the "slithy toves that gyred and gimbled in the wabe of Carroll's original."^{[3] 待查}

Chao, Yuen Ren (1969). "Dimensions of Fidelity in Translation With Special Reference to Chinese". Harvard Journal of Asiatic Studies (Harvard-Yenching Institute) 29: 109–130. doi:10.2307/2718830. JSTOR 2718830. 此文有漢譯

鴿子廣場（TrafalgarSquare）很弱智的翻譯

鴿子廣場（TrafalgarSquare）很弱智的翻譯

英倫敦鴿子廣場聖誕樹點燈儀式
NTDTV
【新唐人2011年12月2日訊】每年十二月的第一個星期四，在英國倫敦市中心的鴿子廣場（TrafalgarSquare）都有傳統的聖誕樹點燈儀式，這棵聖誕樹是來自挪威奧斯陸市的聖誕禮物。

prize-winning

Rethinking the MBA: Business Education at a Crossroads/ MBA教育再思考

這本漢譯缺索引
不過還是可以知道在末章引用Herbert A. Simon 的 一所工商學院的設計 (頁312 /英文 335)
(prize-winning 翻譯成"備受贊譽" 不好)
2008年哈佛大學商學院慶百年的討論主題之一
各著名管理學院的個案在2009年有一小段檢討

MBA教育再思考 : 十字路口的工商管理教育
出版年: 2011-9
頁數: 338
定價: 58.00元
ISBN: 9787300138251

Kurnberger 格言兩譯

邏輯哲學論 郭英譯 北京:商務 1962
名理論 牟宗三譯 台北:學生 1987


lOGISCH-PHILOSOPHISCHE ABHANDLUNG by Luwig Wittgenstein, 1922

Subject: Tractatus Motto
Wittgenstein places a motto at the very beginning of the Tractatus

Kurnberger wrote:
Motto:...and whatever a man knows, whatever is not mere rumbling and roaring that he has heard, can be said in three words.

郭譯: ......人所知道的一切不僅僅是狂風怒號和咆哮的東西 都可以用三句話來說完
牟譯: .......而不管是什麼 凡人所知的 不管是什麼 凡不只是其所聽得的隆隆聲與咆哮聲 大皆可以三言說之

Anybody know the three words in question?

rumble, luggage

Richard Wilhelm

C. Jung 《心理學與文學 》北京:三聯 1987
Jung 認為Richard Wilhelm的最大成就是翻譯《易經》 讓他所謂的"同時性"原理大彰
末篇《紀念 理查 威廉》(頁248-58)是搞錯啦 Richard Wilhelm 即本文之"衛禮賢"

黑塞之中國/衛禮賢Richard Wilhelm《易經》

the three estates of the realm

這本書的翻譯問題當然很多

譬如說第40頁A Satire of the Three Estates 應該是

4 ((古))（政治・社会上の）身分, 階級
the three estates of the realm
（封 建時代のフランスなどの）聖職者(clergy)・貴族(nobles)・平民(commons)の三身分；（英国で）上院の主教議員(Lords Spiritual)・貴族議員(Lords Temporal)・下院議員(Commons)の三身分（▼国王・上院・下院や聖職者・貴族・選挙人の意で用いることもある）.

而非"現世/心靈 勳爵"等

The Cambridge Illustrated History of British Theat...

“Where both are friends, it is right to prefer truth”

李敖的千秋評論叢書 以前有十來本 現在手頭只剩 (5) 霸王 駱馬 人 1982
該書163-64 頁談的亞理斯多德的
李先生故弄玄虛 不引原文 只說別人的翻譯都有些引言/章節等度確的問題 (出處待查)
“Where both are friends, it is right to prefer truth”
吾愛吾書 吾尤愛真理 (梁啟超)
傅斯年...
胡適不知怎一回事 翻譯成一大串:
朋友和真理既然都是我們心愛的東西 我們就不得不愛真理過於愛朋友了ㄅ

Amicus Plato, sed magis amica veritas is a Latin phrase, translating to "Plato is my friend, but truth is a better friend (literally: Plato is friend, but truth is more friend (to me than he is))." The maxim is often attributed to Aristotle, as a paraphrase of the Nicomachean Ethics 1096a15: “Where both are friends, it is right to prefer truth”. The closest Latin prototype is found in Roger Bacon, Opus Majus, Pars I, cap. v.^[1]

http://en.wikipedia.org/wiki/Amicus_Plato,_sed_magis_amica_veritas

the support of the fabric forever

• 兩本倫敦的地下世界: LONDON UNDER: The Secret History Beneat...

地下倫敦 北京:新星2006


這本書的翻譯有時很"妙 "譬如說 214-15 頁談教堂的fabric 望文生義將 它翻譯成綸紱

其實fabric 就是((古))建造物, 建物./（特に教会堂の）建造；維持.

In 1348, John Thavie, a local armourer, “left a considerable Estate towards the support of the fabric forever”, a legacy which survived the English Reformation, was invested carefully through the centuries, and still provides for the church's current upkeep. In the 15th century, the wooden church was replaced by a medieval stone one.^[5]

Read more: http://www.answers.com/topic/st-andrew-holborn#ixzz1dTko1jS6

師生中法翻譯的交流

90年代是中國的出版黃金期 許多老作家的功力都展出來
施先生的也很精彩
第一篇 "震旦二年" 看當時的法文特別班的培養方式 真了不起

沙上的脚迹 (施蟄存) 本書是施先生數百萬字散文 (華東師範出版全集) 之精華

他向法國神父解釋高山安可仰， 徒此 挹清芬。(李白)中
徒="徒然"

徒此挹清芬。 ... 清芬：挹有取攫之意,即效法對方高操守。 ... 孟浩然人品高尚，骨貌淑清，風神散朗，風度瀟洒，雖布衣終身，卻以其詩歌創作享負盛名，其清高耿介頗為 ...

Chan Insights and Oversights

中國禪學
將oversight 之over 翻譯成"溢"

Amazon.com: Chan Insights and Oversights (9780691029023 ...

www.amazon.com › ... › Buddhism - 頁庫存檔 - 翻譯這個網頁

As Bernard Faure examines the study of Chan/Zen from the standpoint of postmodern .... 5.0 out of 5 stars Chan Oversight, rather than insights, April 4, 2005. By ...


oversight
(ō'vər-sīt')
n.

1. An unintentional omission or mistake.
2. Watchful care or management; supervision.
   

More, Thomas

翻譯練習 今天張華先生說要讀些如余秋雨等散文 我說昨天讀OUP 的聖人辭典
The Oxford Dictionary of Saints by David Hugh Farmer is a concise reference compilation of information on more than 1300 saints. Published January 8, 1998 by Oxford University Press.

中的More 發現這些單字要查天主教小辭典http://www.peterpoon.idv.hk/Resource/Dictionary/A.htm 等

More, Thomas (1478–1535), martyr. Born in London, the son of Sir John More, barrister and judge, Thomas More at the age of thirteen joined the household of John Morton, archbishop of Canterbury (1486–1500), who sent him to Canterbury College, Oxford, where he stayed for only two years on a very restricted allowance from his father, who called him home. In 1496 he entered Lincoln's Inn and was called to the Bar in 1501. In 1504 he entered Parliament (his constituency is unknown). For four years he had lived at the London Charterhouse, uncertain in his own mind whether to join it or the Friars Minor or to become a diocesan priest. In the event he did none of these things but decided to pursue his legal career and get married. But from these years date his lifelong habit of wearing a hairshirt, the daily recitation of the Little Office, and the use of the discipline. If some reaction against clerics and clerical life is seen in this decision, it would be quite untrue to assume on Thomas's part any rejection of asceticism. Always a Londoner and a lawyer, he delighted both in the capital's way of life and in the cut and thrust of legal argument.
托馬斯‧摩爾（1478年至1535年），天主教殉道者。出生於倫敦，約翰‧摩爾爵士的兒子，律師兼法官，托馬斯‧摩爾在十三歲加入坎特伯雷大主教（1486年至1500年）約翰‧莫頓，的家庭。約翰送他到牛津大學的坎特伯雷學院。他利用父親給的一筆非常有限的津貼，在那兒學習兩年多之後，被叫回家。在1496年，他進入林肯法律學校，在1501年的任大律師。他在1504進入議會（現在還不知道他的選區）。四年中，他住在在倫敦的Charterhouse私校，下不了決心究竟加入地主的嘉都西會(Carthusian)，或是方濟會或成為教區神父。，他最後並沒有成為神職人員，而是決定繼續律師職業並結了婚。然而這些年中他養成一些習慣並終生信守之，如他身穿苦衣(hairshirt)，誦聖母小日課，和以皮鞭自責等。如果說他與苦行生活絕緣，那是完全不對的。他是倫敦人又是個律師，對於首都的生活方式和法律生活中的白熱化辯論，他都喜歡。

cleric ：聖職人員；神職人員。詳見 clergy 。asceticism ：宗教的修行；神修；苦修生活；克修：指倫理、身心方面的修煉之道。亦即信徒經由收斂內心和克制肉體（妄動），修煉與天主密切結合之道。Carthusians ：嘉都西會： 1084 年聖布魯諾（ St. Bruno ）創立於法國。規律嚴格，訓練會士克己苦身，獨居斗室，專心祈禱和工作。該會全名為 Order of Carthusians ，縮寫為 O. Cart. 。Little Office of Our Lady ：聖母小日課：按日課形式，用以敬禮聖母之一種較簡短的日課。同 Office of Blessed Virgin Mary, Little 。friar ：會士；修士：托缽的會士，多指方濟、道明、加爾默羅等會會士。hair-shirt ：苦衣：苦行（修）時所穿的粗糙衣服。discipline ： (1) 訓誡；紀律；修練。拉丁文稱作 disciplina 。 (2) 苦鞭：教會用於；中古世紀之修士、修女多用之。使用時應有神師指導，並不得殘害身體。參閱 flagellation 。cut and thrust格闘, 白兵戦；白熱の議論, 活発なやりとり.

In 1505 he married Jane Colt of Netherhall (Essex), the eldest daughter of John Colt. Although More had originally found her younger sister more attractive, the marriage was a happy one; three daughters and a son were born, but Jane More died in 1511. Already More had made friends with and been deeply influenced by some of the leading men of the New Learning, especially Erasmus, but also Linacre, Grocyn, and Colet. More's many‐sided personality, made up of intellectual sophistication and simple moral honesty, brilliance and receptivity, loyalty to his king and affection to his wife, friends, and children, was becoming known. Henry VIII, who became king in 1509, early recognized his worth and integrity; he promoted him to a whole series of public offices: Under‐Sheriff of London (1510), envoy to Flanders (1516), Privy Councillor and Master of Requests (1518), Speaker of the House of Commons (1523), High Steward of Oxford University (1524), High Steward of Cambridge University, and Chancellor of the Duchy of Lancaster (1525). Meanwhile his reputation as a man of letters and a wit was helped by his publications, the most notable of which was Utopia, written in Latin in 1516, but soon translated into the principal European languages. This is an ironical political essay describing a society in which there is no private property but where there is universal religious toleration and free education for both men and women. Other writings include his Life of John Picus (1510), History of Richard III (printed 1543, a pro‐Lancastrian tract later used by Shakespeare) and controversial works against Tyndale such as the Dialogue (1528), the Confutacyon of Tyndale's Answere (1528–32), and his own Apologye (1533). The language of the controversial works is often unpleasing to modern readers but was common currency in his time. So too is his pursuit of heretics whom he regarded as dangerous enemies of both Church and State.

在1505年，他娶了John Colt的長女 Jane Colt Netherhall（埃塞克斯）。雖然摩爾原本覺得妻的妹妹更有吸引力，而此一婚姻相當幸福；他們育有三女一男，可是夫人卻在1511年過逝了。摩爾已與當時歐洲新學問(New Learning)的碩學Erasmus (伊拉斯謨)Thomas Linacre (1460-1524) Grocyn 和Colet.等人交往並深受其影響。摩爾人格的多面，如知識上深入以及道德上單純而誠實、聰明而善與人交往、忠君愛家人朋友等，都漸為人所樂道、聞名。亨利八世(在1509即位) 早認出他的德行和操守兼備；就提拔他從事系列的公共事務：倫敦副市長（1510），法蘭德斯特使（1516），樞密院士兼請願長（1518），下議院議長（1523），牛津大學大法官代表（1524），劍橋大學大法官代表，蘭開斯特皇產主管兼內閣不管部部長（1525）。同時他做為有學問和智慧的文人的聲譽，也隨著他的出書而日隆，其中最引人注目的是寫於 1516年的拉丁文著作《烏托邦》(Utopia)，很快地各歐洲的主要語言都有譯本。該書是篇具有諷刺意味的的政治論述，描述這樣一個社會，其中沒有私產，而有普遍的宗教寬容，男女都受免費教育。 《John Picus 傳》（Life of Picus 1510），《理查德三世》（History of Richard III 1543印，一篇親蘭開斯特的論述，後來為莎士比亞戲劇所使用），以及有爭議的攻擊Tyndale(丁道爾)的作品，如《對話》（ Dialogue 1528），《駁斥Tyndale的回答》（Confutacyon of Tyndale's Answere 1528 --32），和他自己的《自辯》（Apologye 1533）。這些有爭議性著作所使用的語言對現代讀者而言是不堪的，然而在他的時代卻是很平常的。同樣的，他對那些他認為對其教會和國家都很危險的異端之迫害，也是如此。

A few weeks after the death of his first wife More married again. His second wife was a widow, Alice Middleton; she was an experienced housewife, full of common sense, and a good stepmother for his children. In 1523 he had undertaken a defence, written against Luther, of Henry VIII 's book on the Seven Sacraments, which had earned Henry the title of Defender of the Faith from the papacy. More wrote under the name Gulielmus Rosseus. In 1524 he moved to Chelsea, where his famous household was painted by Hans Holbein (c.1526). His cultured and delightful family life, which included the education of his daughters (especially Margaret Roper) to a level far surpassing that currently available to most women, was often commented on by contemporaries. Devotional elements included the reading of passages from Scripture at table and family prayers every night, but the general culture, fed in part by his early study of the classics and by a scientific curiosity which led him to keep unusual pets such as a monkey, was of a particularly high level and seasoned by More's wit. His realism about clerical scandals or superstition in some cults of saints was matched by his assessment of the king's favour for him: ‘If my head would win him a castle in France, it should not fail to go.’

摩爾在第一任妻子去世幾個星期後就再婚。對象愛麗絲‧米德爾頓是個寡婦；她對家務有經驗，常識豐富，又是個孩子們的好繼母。在1523年，他為亨利八世的書《七個聖禮》──該書讓亨利從教皇贏得「信仰的捍衛者」的稱號──向路德做書面辯護。他更常用Gulielmus Rosseus的筆名寫作。 1524年，他遷居到切爾西，他著名的全家福是由漢斯‧荷爾拜因所的畫（約1526）。他的家庭生活很有教養又和樂，包括他對女兒們的教育（尤其是瑪格麗特‧羅珀）都遠遠超過當時大多數婦女的水平，經常為同時代的人所津津樂道。他家很虔誠，包括每天在餐桌上查經文以及晚上全家祈禱，但其一般文化水準相當高，而他又富機智，這些教養有的來自他早期研究過的經典，部分出自他對科學的好奇心──不尋常的寵物，如猴子等。舉凡辦公上的貪瀆醜聞或對宗教聖人的崇拜等，他都採取務實主義，所以他評估國王對他的寵愛有加時說：「如果用我的頭可贏得法國的某城堡，它就會落地。」

In the late 1520s Henry (who used to visit More's house informally, arriving by barge) consulted him about the supposed invalidity of his marriage to Catherine of Aragon. More first excused himself for lack of expert knowledge, but when pressed again made it clear that he did not share the king's opinion. This, however, did not prevent the king choosing him as Lord Chancellor in succession to Cardinal Wolsey in 1529. As judge he was famous for fairness, promptitude, and incorruptibility, which could not be said of many contemporaries in similar offices. But his tenure of office was too short to be profoundly influential on English history. He initiated, speaking for the king, the programme of the reform of the clergy, which had results even he would not have foreseen. But the cloud of doubt about Henry's marital plans hung over the friendship between More and the king, as did another caused by the king's plans to take to himself the powers over the Church of England held by the pope, according to traditional Christian belief the successor of St. Peter, prince of the Apostles. Only little by little did the king's intentions become clear. His imposition on the clergy of the acknowledgement of himself as ‘Protector and Supreme Head of the Church of England’ was accepted by Fisher and others only ‘so far as the law of Christ allows’. More at first wished to resign his office at this point, but was persuaded to accept the oath with JohnFisher's proviso. Further measures inhibiting the liberty of the clergy and refusing ‘firstfruits’ of bishoprics to the Holy See were opposed by More, but in vain. As the king's intentions became increasingly clear, More found his situation impossible and resigned the chancellorship.

在1520年代後期，亨利（他經常乘駁船去More的家作非正式拜訪）徵詢他與阿拉貢的凱瑟琳的婚姻是否應該是無效的。他首先以自己的專業知識不足來迴避，但經國王一再施壓，只好明確表示自己不同意國王的意見。然而，國王在1529年還是選他作為繼任紅衣主教沃爾西的大法官遺缺。作為大法官，他以的公平，果斷，和廉潔著名，這些品質同時代類似職務者所缺的。但他的任期太短，無法深刻地影響英國歷史。他為國王發起的神職人員改革方案，結果都遠遠超過他所能預見的。但是，國王的有疑議婚姻計劃越來越成為他兩之間的友誼之陰影，而國王計劃將傳統上屬羅馬人聖彼得大教堂(教宗)的英格蘭教會管轄權全收為己有，更是雪上加霜。國王的意圖只逐一地變得清晰。國王自稱為“英國教會的保護者兼最高負責人”的宣稱和施壓，只為神職人員JohnFisher主教等，以不違背基督的法律的前提下所接受。摩爾起初想辭公職，但被說服來宣誓 (有Fisher的但書)。對於國王採取進一步抑制神職人員自由和英國主教拒給教廷教區頭一年的稅收等的措施，摩爾也都反對，然而都沒用。國王的意圖越來越明顯之後，他發現情況與不可為，就辭去了大法官職。

The final crisis came over the Act of Succession with its inescapable implications. While the supposed nullity of Henry's marriage with Catherine of Aragon was still being decided at Rome, Henry married Anne Boleyn, who was then crowned Queen. More refused to attend her coronation. In 1534 the Act of Succession required the king's subjects to recognize the offspring of the marriage of Henry and Anne as successors to the throne; also that the union with Catherine of Aragon was no true marriage, but that the union with Anne was a true marriage and that the authority of any foreign prince or potentate should be repudiated. To the first part of the oath More was ready to agree, but he could not accept the other propositions, especially as only a little while before Clement VII had at last pronounced the marriage of Henry and Catherine to have been valid. Opposing the Act had been declared high treason, so after a second refusal More and John Fisher, bishop of Rochester, were committed to the Tower. This was on 13 April 1534. More was imprisoned for the remaining fifteen months of his life. Many efforts were made to induce him to conform but in vain; he forfeited all his lands and his family shared his poverty. In 1535 the Act of Supremacy which gave to the king the title ‘only supreme head of the Church in England’ came into force. John Houghton and the other London Carthusian monks were executed for ‘treason’ on 4 May and were watched by More on the way to their death. On 22 June, Fisher, More's friend and adviser, was beheaded on Tower Hill; on 1 July More, weak from illness and imprisonment, was tried in Westminster Hall. His defence was that his indictment was based directly on an Act of Parliament repugnant to the laws of God and the Church; that no temporal prince can presume by any law to take upon himself a spiritual pre‐minence given by Christ to St. Peter and his successors in the See of Rome; that a particular country could no more make laws against the general law of the Church than the City of London could make a law against Parliament to bind the whole country; that the new title was contrary to the king's coronation oath. Further, although bishops and universities had agreed to this Act, More had not found in seven years' special study of the subject a single ancient writer or doctor that advocated the spiritual supremacy of any secular and temporal prince. In Christendom itself learned bishops and virtuous men still alive, not to mention the saints who were dead, agreed with More; therefore he was not obliged to prefer the council of one realm against the General Council of Christendom or one Parliament (‘God knows what manner of one’) to all the Councils made these thousand years. Nevertheless, he was condemned to death. Characteristically he then expressed the hope that he and his judges may ‘hereafter in heaven all meet merrily together, to our everlasting salvation’. A last affectionate meeting with his daughter Margaret followed on his way back to the Tower; she and other members of his family had taken the oath which he refused. He was executed on Tower Hill on 6 July, his last words being that he died for the faith of the Holy Catholic Church and was ‘the king's good servant, but God's first’.最後的危機，隨著繼承法的無可逃避的意含而來。雖然亨利與阿拉貢的凱瑟琳的婚姻之無效論仍在羅馬裁決時，亨利與安 博林結婚，並將她加冕為王后。摩爾拒絕出席她的加冕禮。1534年，繼承法要求國王的臣民應承認亨利和安的後代為王位的繼承者;而與西班牙阿拉貢的Catherine的婚姻並非真正的，與安的婚姻才是真正的，又任何外國公親或君主的權威應該不予承認。對於上述誓言的第一部分，摩爾準備同意，但他無法接受後者，特別是在克萊門特七世教宗接下來就會宣判亨利和凱瑟琳的婚姻已有效的時候。反對該法案最終會被宣判為犯了叛國罪，所以第二次拒絕宣誓之後，摩爾與羅切斯特主教約翰 費舍爾就被投入倫敦塔關起來。當時是1534年4月13日。摩爾生命的最後15個月一直都被囚禁在那兒。許多作了相當的努力來勸他依順法律來宣誓，可都沒成功；他的所有地產都被沒收，家人淪為窮人。在1535至高無上法案賦予國王“英格蘭教會的唯一最高負責人”的稱號生效了。5月4日，約翰 霍頓和其他倫敦嘉都西會(Carthusian)會員以“叛國罪”被處決，他們赴義途中特別安排給摩爾看到。6月22日，費舍爾，摩爾的朋友和顧問，被斬首於倫敦塔山坡。 7月1日，摩爾因監禁而體弱多病，在西敏寺的大廳受審。他的答辯是，他的起訴書乃是直接基於與上帝和教會的法律相抵觸的議會法案，沒有任何世俗王公或法律可以凌駕來自神基督和聖彼得繼任者羅馬給予他的精神力量，正如倫敦金融城不可通過法律來約束國會，所以國會無法可依來稱其臣民有違國王的的加冕誓言之罪。

此外，儘管主教們和諸大學已同意該法案，摩爾專心7年致力於專門研究之後，發現自古以來的所有博學之士無人主張任何世俗王公可能超越教會作為精神至上的主體 。在基督教中，博學的主教和道德高尚的人仍比比皆是，更不用談還有諸多聖人可效法之，他們的見解都與摩爾一致，所以他對於某地域的議會訂出高於一般教會法（“上帝知道一體的教權“）和千年來的習俗的法律並沒有義務。然而，他還是被判處死刑。他以其特有而慣用方式表示，希望能和法官們可以“此後在天上歡聚，來取得我們永恆的救贖”。在他返回倫敦塔的途中，他與女兒瑪格麗特做最後的熱烈討論，她與其他家庭成員已宣了誓，可摩爾仍拒不宣誓。7月6日他在倫敦塔山坡被斬首示眾。他最後的話是，他為神聖天主教的信仰而死，他始終都是和“國王的僕人，但神為先”。

臨濟語錄 (T. Suzuki 孟祥森)

本書是1971年初版 40年之後 讀其中引的臨濟語錄
仍然不太了解與感動

我們看它們從漢字英譯 再從英文參照漢文譯成白話文
唐朝的白話對我們而言很不容易了解

禪與心理分析

• 作者：佛洛姆 & T. Suzuki
  
• 台北：志文出版社
• 1971 孟祥森
  

(日)铃木大拙, (美)弗洛姆(Fromm,E.)著孟祥森譯
出版社：中国民间文艺出版社, 1986