书名：Mencius孟子

作者：Mencius
出版社名称：Penguin Classics
出版时间：2005
语种：英文
ISBN：9780140449716
商品尺寸：14.9 x 1.9 x 19.9 cm
包装：平装
页数：304（以实物为准）
Mencius《孟子》一书是战国时期孟子的言论汇编，记录了孟子与其他各家思想的争辩，对弟子的言传身教，游说诸侯等内容，由孟子及其弟子共同编撰而成。《孟子》记录了孟子的治国思想、政治策略和政治行动，成书大约在战国中期，属儒家经典著作。

其学说出发点为性善论，主张德治。南宋时朱熹将《孟子》与《论语》、《大学》、《中庸》合在一起称“四书”。《孟子》是四书中篇幅大且部头重的一本，有三万五千多字，从此直到清末，“四书”一直是科举考试的重点内容。《孟子》这部书的理论，不但纯粹宏博，文章也极雄健优美。

本书为Penguin Classics推出的英文版，后附书中人名、地名汇总表，以及对孟子生平及其作品的介绍，内容丰富，书本轻巧便携。

Mencius was one of the great philosophers of ancient China, second only in influence to Confucius, whose teachings he defended and expanded. The Mencius, in which he recounts his dialogues with kings, dukes and military men, as well as other philosophers, is one of the Four Books that make up the essential Confucian corpus. It takes up Confucius's theories of jen, or goodness and yi, righteousness, explaining that the individual can achieve harmony with mankind and the universe by perfecting his innate moral nature and acting with benevolence and justice. Mencius' strikingly modern views on the duties of subjects and their rulers or the evils of war, created a Confucian orthodoxy that has remained intact since the third century BCE.

Mencius《孟子》是中国儒家典籍中的一部，记录了战国时期思想家孟子的治国思想和政治策略，是孟子和他的弟子记录并整理而成的。《孟子》在儒家典籍中占有很重要的地位，为“四书”之一。

孟子（约前372年-前289年），姬姓，孟氏，名轲，字不详（子舆、子居等字表皆出自伪书，或后人杜撰），战国时期邹国（今山东邹城市）人。伟大的思想家、教育家，儒家学派的代表人物，与孔子并称“孔孟”。

Mencius (372-298 BC) was one of the greatest Chinese philosophers, focusing on political theory and practice. Mencius, like Confucius, believed that rulers were divinely placed in order to guarantee peace and order among the people they rule. Unlike Confucius, Mencius believed that if a ruler failed to bring peace and order about, then the people could be absolved of all loyalty to that ruler and were justified to revolt.
1. Mencius went to see King Hui of Liang.'' You, Sir,' said the King,' have come all this distance, thinking nothing of a thousand li.You must surely have some way of profiting my state?'

'Your Majesty,' answered Mencius.' What is the point of mentioning the word "profit"? All that matters is that there should be benevolence and rightness. If Your Majesty says, "How can I profit my state?" and the Counsellors say, "How can I profit my family?" and the Gentlemen3and Commoners say, "How can I profit my person?" then those above and those below will be vying with each other for profit and the state will be imperilled. When regicide is committed in a state of ten thousand chariots, it is certain to be by a vassal with a thousand chariots, and when it is committed in a state of a thousand chariots, it is certain to be by a vassal with a hundred chariots.

A share of a thousand in ten thousand or a hundred in a thousand is by no means insignificant, yet if profit is put before rightness, there is no satisfaction short of total usurpation. No benevolent man ever abandons his parents, and no dutiful man ever puts his prince last. Perhaps you will now endorse what I have said, "All that matters is that there should be benevolence and rightness. What is the point of mentioning the word 'profit'?"'