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Notes
1. Hughes, Chinese Philosophy in Classical Times, xxxvii.
2. Dawson, The Analects, xxvii.
3. See Ivanhoe, “Whose Confucius?”.
4. Taylor, The Morals of Confucius.
5. Ibid; and Ku, Discourses and Sayings of Confucius.
6. Marshman, The Works of Confucius.
7. Collie, The Chinese Classical Work Commonly Called the Four Books; Legge, “Confucian Analects”; Jennings, The Confucian Analects; Bodde, A History of Chinese Philosophy (by Fung Yu-lan), 68; Lin, The Wisdom of Confucius; and Chan, 1963, 18–48.
8. Giles, The Sayings of Confucius.
9. Soothill, The Analects of Confucius.
10. Ibid; Fingarette, Confucius—the Secular as Sacred, 4; and Schwartz, The World of Thought in Ancient China, 76.
11. Jennings, The Confucian Analects; and Soothill, The Analects of Confucius.
12. Hughes, Chinese Philosophy in Classical Time.
13. Pound, Confucius.
14. Ware, The Sayings of Confucius.
15. Hall and Ames, 1987, 182–192; Ames and Rosemont, Jr., The Analects of Confucius; Littlejohn, “Recent Works on Confucius and the Analects,” 107; Rosemont, Jr., A Reader’s Companion to the Analects, 15; and Ni, The Analects of Confucius.
16. De Bary and Bloom, Sources of Chinese Tradition, 41–63; and Nivison, The Ways of Confucianism, 68.
17. Hinton, The Analects.
18. Ni, The Analects of Confucius.
19. Khu et al., The Confucian Bible Book 1; and Schiller, Confucius.
20. Brooks and Brooks, The Original Analects.
21. Rvn is the Brooks’ idiosyncratic transliteration of the original character 仁 (pinyin: ren), and is intended to capture the archaic pronunciation of the term.
22. See note 6.
23. Legge, “Confucian Analects”.
24. In this article all passages from the Lunyu are referred to by their numberings in Yang Bojun’s, Lunyu Yizhu.
25. Ku, Discourses and Sayings of Confucius.
26. See the Lunyu 8.2.
27. See the Lunyu 8.6, 17.23.
28. See the Lunyu 3.7, 8.4, 13.3.
29. See the Lunyu 3.24, 11.11.
30. See the Lunyu 16.13.
31. See the Lunyu 13.20.
32. Soothill, The Analects of Confucius, 111.
33. See the Lunyu 3.7.
34. Lyall, The Sayings of Confucius.
35. Waley, The Analects of Confucius.
36. Ibid., 34–38.
37. Creel, 1960, 77–78.
38. Boodberg, “The Semasiology of Some Primary Confucian Concepts,” 321–2.
39. Liu, Confucius.
40. De Bary, Chan and Watson, Sources of Chinese Tradition.
41. Lau, The Analects.
42. Dawson, The Analects.
43. Leys, The Analects of Confucius.
44. Huang, The Analects of Confucius.
45. See note 20.
46. Slingerland, Confucius Analects with Selections from Traditional Commentaries.
47. Makeham, “A New Hermeneutical Approach to Early Chinese Texts,” 55–69.
48. Watson, The Analects of Confucius.
49. Chin, The Analects (Lunyu).
50. Including Creel, Confucius; Boodberg, “The Semasiology of Some Primary Confucian Concepts”; Dawson, The Analects; and Leys, The Analects of Confucius.
51. We thank an anonymous reviewer for raising this point.
52. For a detailed study of the history of the English gentleman, see Keen, Origins of the English Gentleman. For a brief overview see also, Encyclopedia Britannica, “Gentleman,” https://www.britannica.com/topic/gentleman, accessed Sept 22, 2019.
53. See Berberich, The Image of the English Gentleman in Twentieth-Century Literature, 3–11.
54. Encyclopedia Britannica, 124.
55. The 1983 Oxford Paperback Dictionary, for example, gives four different definitions: “1. a man of honourable and kindly behaviour. 2. a man of good social position. 3. (in polite use) a man. 4. the Gentlemen’s, a man’s public lavatory.”
56. Durrant, “On Translating Lun yü,” 116.
57. Schwartz, The World of Thought in Ancient China, 76.
58. Hall and Ames, 1984, 3–23.
59. Ivanhoe, Confucian Moral Self Cultivation, 5.
60. Ames and Rosemont, Jr., The Analects of Confucius, 39–40.
61. Littlejohn, “Recent Works on Confucius and the Analects,” 107.
62. Slingerland, Confucius Analects with Selections from Traditional Commentaries, xii.
63. Slingerland, “What Would Confucius Do?” 72.
64. Watson, The Analects of Confucius, 9, 12.
65. The village worthy, the “thief of virtue,” described in Analects 17.13 is a possible example of such imbalance.
66. In 3.4, for example, Confucius said that in mourning heartfelt sorrow is better than minute attention to ritual observances. In 13.27, he also commented that those who are slow of speech and simple as a piece of unadorned wood come close to being humane.
67. See the Khu brothers, 11; and the Lunyu 1.14, 8.6.
68. See the Lunyu 1.14.
69. 68. See the Lunyu 12.19.
70. Toury, Descriptive Translation Studies and Beyond, 54–55.
71. Lau, “Translating Philosophical Works in Classical Chinese,” 52.
72. Schaberg, “‘Sell it! Sell it!’,” 123.
73. Lau, The Analects, 220–233.
74. Waley, The Analects of Confucius, 73.
75. Ibid., 29.
76. See the Lunyu 1.8, 1.14, and 4.24, for example.
77. See the Lunyu 1.15.
78. Passages similar to 14.6 that convey ambiguity or uncertainty about the properties or value of the junzi include 4.11, 9.6 and 11.1.
79. For example, Qing Dynasty philologist Cui Shi argued that the final five chapters of the text, containing several references to junzi, were later additions. See also Slingerland, Confucius Analects with Selections from Traditional Commentaries, xii–xiv, and Brooks and Brooks’ four stratum theory of the text’s formation, 1998.
80. For example, although widely discussed in later Confucian texts, the rectification of names (Zhengming) is mentioned just once in the Lunyu (13.3), and some read the passage as a later insertion, a response to debates that emerged after the historical Confucius. See Graham, Disputers of the Tao, 284.
81. As Schaberg notes in his review of recent translations of the Lunyu, “If someone offers to sell you the real Confucius, the original, the literal, the acceptable, the reformist, even the historically and linguistically competent, be suspicious: the article itself, the true jade, is lost, and the honest merchant will tell you so. Caveat emptor.” Schaberg, “‘Sell it! Sell it!’,” 139.
82. Makeham, “A New Hermeneutical Approach to Early Chinese Texts,” 56.
83. Watson, Early Chinese Literature, 127–30.
84. Ni, The Analects of Confucius, 19–20.
85. Boodberg, “The Semasiology of Some Primary Confucian Concepts,” 321–2.
86. See note 8.
87. Lyall, The Sayings of Confucius, xiii.
88. Pound, Confucius, 94.
89. Schaberg, “‘Sell it! Sell it!’,” 123.
90. See note 44.
91. Jenco, “The Analects of Confucius,” 163.
92. Spence, “What Confucius Said,” 10.
93. Nylan, The Analects, lxii.
94. Owen, “Master and Man,” 37.
95. Dawson, The Analects, xvi.
96. See note 1.
97. Leys, The Analects of Confucius, 137.
98. Hall and Ames, 1987, 182–192.
99. Tu, “Confucius,” 292.
100. Cheng, “A Theory of Learning in Confucian Perspective,” 52–63.
101. See 20.3. Tu, “Pain and Suffering in Confucian Self-cultivation,” 381.
102. Ivanhoe, “Whose Confucius?” 1–14.
103. See the Lunyu 19.7. Cheng, “A Theory of Learning in Confucian Perspective,”58.
104. Van Norden, Introduction to Classical Chinese Philosophy.
105. Nylan, The Analects.
106. See note 99.
107. Toury, Descriptive Translation Studies and Beyond, 55.
108. Ames and Rosemont, Jr., The Analects of Confucius, 311.
109. See Rosemont, Against Individualism, 21.
110. Ames and Rosemont, Jr., The Analects of Confucius, 51.
111. See Li, ed., The Sage and the Second Sex, 11–14. See also Mat Foust and Sor-Hoon Tan, eds., 2016.
112. Ni, The Analects of Confucius, 41.
113. “The Sayings of Confucius by Leonard A. Lyall,” 699.
114. Johnston, Confucianism and Modern China, 29.
Additional information
Notes on contributors
Xiao Qiang
Xiao Qiang holds a PhD in Translation Studies from Fudan University. She is a lecturer in the Department of Translation and Interpreting at Fudan University. Her research interests include the English translations of Confucian classics and the presentation of the Confucian tradition to the contemporary English-speaking audience, and has published in Translation Quarterly, Shanghai Journal of Translators, and Chinese Translators Journal.
Andrew Lambert
Andrew Lambert is an Assistant Professor of Philosophy at City University of New York, College of Staten Island, and has been a visiting scholar at Peking University and at the Chinese University of Hong Kong. His research focuses primarily on ethics and classical Confucian thought. He has translated several articles in Chinese philosophy, and his full translation of Li Zehou’s book A History Classical Chinese Thought《中国古代思想史论》was published by Routledge in 2019.