道德經英文怎麼說

❶ 道德經的英文名字

道德經 Moral Intelligence

http://www.google.cn/search?hl=zh-CN&source=hp&q=%E9%81%93%E5%BE%B7%E7%BB%8F++moral&aq=f&oq=

❷ 道德經英文版的英文版

Tao Te Ching 道德經英文版

❸ 《道德經》用英文怎麼說

THE TAO TEH KING 或者THE TAO AND ITS CHARACTERISTICS

這幾天剛好在看英文本的道德經 呵

❹ 《道德經》 英文名

Tao Te Ching
http://ke..com/view/1420082.htm

❺ 急求！！！！！道德經人法地，地法天，天法道，道法自然的英文翻譯

人法地，地法天，天法道，道法自然的英文翻譯：Human follows land ,land follows sky ,sky follows Taoism ,Taoism follows nature.

解釋：
human 英[ˈhju:mən] 美[ˈhjumən]
n. 人，人類;
adj. 人的; 有人性的; 顯示人類特有弱點的; 人本性的;
[例句]Its rate of growth was fast — much more like that of an ape than that of a human.
它的發育速度很快——更像猿，而不像人。

follow 英[ˈfɒləʊ] 美[ˈfɑ:loʊ]
vt. 跟隨，接著;
vt. 繼承; （按時間、順序等） 接著; 從事; 採用;
vi. 理解; 發生興趣; 由此產生; 跟著人（或物）去（或來）;
[例句]We followed him up the steps into a large hall
我們跟著他上樓來到一個很大的大廳。

nature 英[ˈneɪtʃə(r)] 美[ˈnetʃɚ]
n. 自然; 天性; 天理; 類型;
[例句]The most amazing thing about nature is its infinite variety.
大自然最讓人驚嘆的是它的無限多樣性。

❻ 老子道德經的道，最貼切的翻譯成英文是哪個單詞

應該分為道和德兩抄個單襲詞來解讀，而不是放在一起的「道德」。
「道」應該翻譯成「大道」，或者說「基本規則」「根本規則」「自然法則」可以翻譯為「ground
rule」「root
rule」「Law
of
nature」
「德」為遵循「道」的行為
而我們平時所說的「道德」也是由此引申出來的：遵循社會共識的行為。
不可能用一個單詞描述.....
實際上翻譯的時候用了書名《Tao
Te
Ching》就是因為沒有合適的英文詞語

❼ 《詩經》和《道德經》如何翻譯

BOOK OF POETRY《詩經》
《道德經》 Morality 中英文對照版
第一章
道可道，非常道；名可名，非常名。
無名，天地之始；有名，萬物之母。
故常無欲，以觀其妙；常有欲，以觀其徼。
此兩者，同出而異名，同謂之玄。
玄之又玄，眾妙之門。

Chapter 1
The Way that can be told of is not an Unvarying Way;
The names that can be named are not unvarying names.
It was from the Nameless that Heaven and Earth sprang;
The named is but the mother that rears the ten thousand creatures, each after its kind.
Truly, 'Only he that rids himself forever of desire can see the Secret Essences' ;
He that has never rid himself of desire can see only the Outcomes.
These two things issued from the same mould, but nevertheless are different in name.
This ' same mould' we can but call the Mystery,
Or rather the 'Darker than any Mystery',
The Doorway whence issued all Secret Essences.

第二章
天下皆知美之為美，斯惡已；皆知善之為善，斯不善已。
故有無相生，難易相成，長短相形，高下相傾，音聲相和，前後相隨。
是以聖人處無為之事，行不言之教，萬物作焉而不辭，生而不有，為而不恃，功成而弗居。夫唯弗居，是以不去。

Chapter2
It is because every one under Heaven recognizes beauty as beauty,that the idea of ugliness exists.
And equally if every one recognized virtue as virtue, this would merely create fresh conceptions of wickedness.
For truly 'Being and Not-being grow out of one another;
Difficult and easy complete one another.
Long and short test one another;
High and low determine one another.
Pitch and mode give harmony to one another.
Front and back give sequence to one another'.
Therefore[1] the Sage relies on actionless activity,
Carries on wordless teaching,
But the myriad creatures are worked upon by him; he does not disown them.
He rears them, but does not lay claim to them,
Controls them, but does not lean upon them,
Achieves his aim, but does not call attention[2] to what he does;
And for the very reason that he does not call attention to what he does
He is not ejected from fruition of what he has done.

[1]Because 'action' can only make one thing high at the expense of making something else low, etc.
[2]Literally, 'does not place (i.e.classify) himself as a victor'. cf. MenciusⅡ, Ⅰ;

第三章
不尚賢，使民不爭；不貴難得之貨，使民不為盜；不見可欲，使民心不亂。
是以聖人之治，虛其心，實其腹；弱其志，強其骨。常使民無知無欲，使夫智不敢為也。為無為，則無不治。

Chapter3
If we stop looking for 'persons of superior morality' (hsien) to put in power, there will be no more jealousies among the people. If we cease to set store by procts that are hard to get , there will be no more thieves. If the people never see such things as excite desire, their hearts will remain placid and undisturbed. Therefore the Sage rules
By emptying their hearts
And filling their bellies,
Weakening their intelligence[1]
And toughening their sinews
Ever striving to make the people knowledgeless and desireless.
Indeed he sees to it that if there be any who have knowledge, they dare not interfere. Yet through his actionless activity all things are ly regulated.

[1]Particularly in the sense of 'having ideas of one's own'.

第四章
道沖而用之，或不盈。
淵兮，似萬物之宗。（挫其銳，解其紛，和其光，同其塵。）湛兮，似或存。
吾不知誰之子，象帝之先。

Chapter4
The Way is like an empty vessel
That yet may be drawn from
Without ever needing to be filled.
It is bottomless; the very progenitor of all things in the world.
In it all sharpness is blunted,
All tangles untied,
All glare tempered,
All st[1] smoothed.
It is like a deep pool that never dries.
Was it too the child of something else? We cannot tell.
But as a substanceless image[2] it existed before the Ancestor.[3]

[1]Dust is the Taoist symbol for the noise and fuss of everyday life.
[2]A hsiang, an image such as the mental images that float before us when we think.
[3]The Ancestor in question is almost certainly the Yellow Ancestor who separated Earth from Heaven and so destroyed the Primal Unity, for which he is frequently censured is Chuang Tzu.

第五章
天地不仁，以萬物為芻狗；聖人不仁，以百姓為芻狗。
天地之間，其猶橐龠乎！虛而不屈，動而愈出。
多言數窮，不如守中。

Chapter5
Heaven and Earth are ruthless;
To them the Ten Thousand Things are but as straw dogs.
The Sage too is ruthless;
To him the people are but as straw dogs.
Yet[1] Heaven and Earth and all that lies between
Is like a bellows
In that it is empty, but gives a supply that never fails.
Work it, and more comes out .
Whereas the force of words[2] is soon spent.
Far better is it to keep what is in the heart[3].

[1]Though ruthless nature is perpetually bounteous.
[2]Laws and proclamations.
[3]For chung as 'what is within the heart', see Tso Chuan, Yin Kung 3rd year and Kuan Tzu,37, beginning. The comparison of Heaven and Earth to a bellows is also found in Kuan Tzu (P'ien 11, beginning).

第六章
穀神不死，是謂玄牝。
玄牝之門，是謂天地根。
綿綿若存，用之不勤。

Chapter6
The Valley Spirit never dies.
It is named the Mysterious Female.
And the Doorway of the Mysterious Female
Is the base from which Heaven and Earth sprang.
It is there within us all the while;
Draw upon it as you will, it never runs dry.[1]

[1]Lieh Tzu quotes these lines as coming from the Book of the Yellow Ancestor; but it does not follow that the Tao Ching is actually quothing them from this source. They may belong to the general stock of early Taoist rhymed teaching. For ch' in compare below, Chapter 52, line 9, and Huai-nan Tzu I, fol.2.

第七章
天長地久，天地所以能長且久者，以其不自生，故能長生。
是以聖人後其身而身先，外其身而身存。非以其無私邪？故能成其私。

Chapter7
Heaven is eternal, the Earth Everlasting.
How come they to be so? Is it because they do not foster their own lives;
That is why they live so long.
Therefore the Sage
Puts himself in the background; but is always to the fore.
Remains outside; but is always there.
Is it not just because he does not strive for any personal end
That all his personal ends are fulfilled?

第八章
上善若水，水善利萬物而不爭。處眾人之所惡，故幾於道。
居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。
夫唯不爭，故無尤。

Chapter 8
The highest good is like that of water. The goodness of water is that it benefits the ten thousand creatures; yet itself does not scramble, but is content with the places that all men disdain. It is this that makes water so near to the Way.
And if men think the ground the best place for building a house upon,
If among thoughts they value those that are profound,
If in friendship they value gentleness,
In words, truth; in government, good order;
In deeds, effectiveness; in actions, timeliness-
In each case it is because they prefer what does not lead to strife,[1]
And therefore does not go amiss.

[1]Even ordinary people realize the importance of the Taoist principle of 'water-like' behaviour, i.e. not striving to get on top or to the fore.

第九章
持而盈之，不如其已；揣而銳之，不可長保。
金玉滿堂，莫之能守。富貴而驕，自遺其咎。
功遂身退，天之道也！

Chapter9
Stretch a bow[1] to the very full,
And you will wish you had stopped in time;
Temper a sword-edge to its very sharpest,
And you will find it soon grows ll
When bronze and jade fill your hall
It can no longer be guarded.
Wealth and place breed insolence
That brings ruin in its train.
When your work is done, then withdraw!
Such is Heaven's[2] Way.

[1] the expression used can also apply to filling a vessel to the brim; but 'stretching a bow' makes a better parallel to 'sharpening a sword'.
[2] as opposed to the Way of man.