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1、《庄子》英译Chuang-TzuABriefIntroductionofChuang-TzuTheEnglishTranslationofChuang-TzuAComparativestudyofdifferentversionsoftheTranslationofChuang-TzuZhuangZiZhuangZi(orChuangTzu,c.369—286B.C.),withhisgivennameasZhou,wasakeyfigureofTaoismfollowingLaoZi.Hewasbornatthe
2、townofMeng(Northeastofthepresent-dayShangqiu,HenanProvince)oftheSongState.Heonceworkedasanofficialinavarnishtreefarm(漆园吏)beforeresigningtoleadareclusivelife.ZhuangZipennedthefirstseven“inner”chaptersandhisdisciplesandotherthinkerscontributedtheotherparts(the“o
3、uter”and“miscellaneous”chapters).SimilartoLaoZi’sphilosophy,ZhuangZibelievedthatthe“Tao”istheoriginofeverythingintheuniverse.However,the“Tao”ZhuangZireferedtoisanomnipresentandinfiniteconceptexistinginnature.Thebookbearinghisnamehas33chapterssurvived.Thetradit
4、ionalviewisthatZhuangZitransformedLaoZi’soutlookonlifeintoaspiritualrealmofabsolutefreedom,a“freeandeasywondering”state.Thisstatecanbeachieved,accordingtoZhuangZi,throughavarietyofcomplicatedintrospectiveexperiencesratherthanpursuingendlessdesiresinsociety.The
5、experienceof“xinzhai(心斋,mind-fasting)”meansthefreedomfromallpreoccupations,thatis,anattitudefreefrommaterialismandacompleteunitywithnature.“心斋”说，是庄子在《人间世》中借由孔子答复颜回的问话而阐发出来的：“若一志，无听之以耳而听之以心，无听之以心而听之以气。听止于耳，心止于符。气也者，虚而待物者也。唯道集虚。虚者，心斋也。”“斋”，在中国古已有之，其情势有沐浴、不饮酒、不茹荤
6、、不闻舞乐、不近女色等，但这只是外在情势上的斋，属“祭祀之斋”，庄子在此提出的“心斋”，是内在深层意义上的“斋”。从庄子的全部哲学思想来看，“心斋”是一个很重要的领域，亦是体“道”的方法之一。“道”是老子思想的核心，是天地万物的本原。庄子继承和发展了老子的思想，认为“道”的本性是“虚”和“通”。“心斋”的终极目标就是与道合一，即“道通为一”。Bycomparingthesophisticatedandcompetitivesocialrealitywiththeharmoniousandtranquilnature
7、,ZhuangZiputforwardthenotionof“wuhua”(thetransformationofthings)andappealedtothereturnofone’ssuppressedsoulbacktonature.ZhuangZi’sphilosophyofworshippingthenatureoftenleadstothepursuitofapersonalityofaloofness.Thephilosophicalbasisofthisaloofnessisrelativism,t
8、hatis,inhisownwords,“TheuniverseandIcameintobeingtogether;IandeverythingthereinareOne.”(天地与我并生，而万物与我为一）Onlythroughtheequivalenceofallthingscanone’srealselffuseintotheworld,thusthes
