第一篇：大學(xué)課程中英文對(duì)照

會(huì)計(jì)學(xué)

accountancy 美國(guó)研究

American studies 解剖與生物結(jié)構(gòu)學(xué)

anatomy &structural biology 古代史

ancient history 動(dòng)物行為學(xué)

animal behaviour 動(dòng)物認(rèn)知學(xué)

animal cognition 動(dòng)物科學(xué)與心理

animal science & physiology 南極研究

Antarctic studies 人類學(xué)

anthropology 應(yīng)用行為分析

applied behaviour analysis 應(yīng)用經(jīng)濟(jì)/金融學(xué)

applied economics/ finance 應(yīng)用科學(xué)

applied science 建筑研究/技術(shù)

architecture studies/ technology 藝術(shù)策展

art curatorship 藝術(shù)史與理論

art history & theory 藝術(shù)與語言教育

arts & languages education 藝術(shù)（應(yīng)用型）arts(applied)亞洲語言

Asian languages 亞洲研究

Asian studies

天文學(xué)與天體物理學(xué)

astronomy & astrophysics 聽覺學(xué)

audiology 行為分析

behaviour analysis 生化工程

biochemical engineering 生物化學(xué)

biochemistry 生物工程/生物加工工程

bioengineering/ bioprocess engineering 生物信息學(xué)

bioinformatics 生物科學(xué)

biological sciences 生物數(shù)學(xué)

biomathematics 生物醫(yī)學(xué)科學(xué)/工程

biomedical science/ engineering 生物安全

biosecurity/ bioprotection 生物技術(shù)

biotechnology 廣播

broadcasting 建筑科學(xué)/技術(shù)

building science/ technology 工商管理

business administration 商業(yè)電腦

business computing 商業(yè)管理

business management 商務(wù)

business/ commerce 細(xì)胞與分子生物科學(xué)/生物科技

cell & molecular 化學(xué)工程/技術(shù)

chemical engineering/ technology 化學(xué)物理

chemical physics 化學(xué)

chemistry 兒童與家庭心理學(xué)

child & family psychology 兒童權(quán)益

child advocacy 中文

Chinese 基督教思想與歷史

Christian thought & history 電影研究

cinema studies 土木工程

civil engineering 古典學(xué)

classics 臨床心理學(xué)

clinical psychology 臨床教學(xué) clinical teaching

服裝與紡織學(xué)

clothing & textile science 認(rèn)知科學(xué)

cognitive science 商業(yè)法

commercial law 通訊障礙

communication disorders 通訊研究/管理

communication studies/ management 社區(qū)牙科

community dentistry 社區(qū)營(yíng)養(yǎng)

community nutrition 比較文學(xué)

comparative literature 比較生理學(xué)

comparative physiology 計(jì)算機(jī)應(yīng)用數(shù)學(xué)

computational & applied mathematics 計(jì)算機(jī)建模

computational modelling 計(jì)算機(jī)平面設(shè)計(jì)

computer graphic design 計(jì)算機(jī)科學(xué)

computer science 計(jì)算機(jī)安全與驗(yàn)證

computer security & forensics 計(jì)算機(jī)系統(tǒng)/系統(tǒng)工程/網(wǎng)絡(luò)

computer systems/ systems engineering/ networks 計(jì)算機(jī)技術(shù)/工程

computing technology/ engineering 計(jì)算機(jī)/計(jì)算機(jī)應(yīng)用

computing/ applied computing 保育生物學(xué)

conservation biology 施工管理

construction management 咨詢

counseling 創(chuàng)意寫作

creative writing 刑事學(xué)

criminology 文化研究

cultural studies 舞蹈

dance 人口統(tǒng)計(jì)

demography 牙科衛(wèi)生/手術(shù)/技術(shù)/治療

dental hygiene/ surgery/ technology/ therapy 設(shè)計(jì) design 發(fā)展研究/經(jīng)濟(jì)學(xué)

development studies/ economics 電子設(shè)計(jì)

digital design 電子音樂/聲音藝術(shù)

digital music/ sonic art 外交與國(guó)際關(guān)系

diplomacy & international relations 爭(zhēng)議解決

dispute resolution 戲劇

drama 土地與土壤科學(xué)

earth & soil science 生態(tài)及健康

ecology & health 生態(tài)學(xué)/生物多樣性/生態(tài)系統(tǒng)

ecology/ biodiversity/ ecosystems 電子商務(wù)/電子商務(wù)技術(shù)

e-commerce/ e-commerce technology 經(jīng)濟(jì)學(xué)/經(jīng)濟(jì)計(jì)量學(xué)

economics/ econometrics 教育

education 教育與教學(xué)（幼兒教育）education & teaching(early childhood)教育與教學(xué)（小學(xué)）education & teaching(primary)教育與教學(xué)（中學(xué)）education & teaching(secondary)教育管理（領(lǐng)導(dǎo)）

educational administration(leadership)電子/電氣與電子工程

electronics/ electrical & electronics engineering 應(yīng)急管理

emergency management 雇傭關(guān)系

employment relations 能源研究與管理

energy studies & management 工程

engineering 工程與工業(yè)管理

engineering & industrial management 工程地質(zhì)學(xué)

engineering geology 工程管理

engineering management 工程數(shù)學(xué)

engineering mathematics

英語語言能力

English language proficiency 英語教學(xué)/第二語言教學(xué)

English language teaching/ TESOL/ second language teaching 英語/英國(guó)問文學(xué)

English/ English literature 企業(yè)發(fā)展

enterprise development 創(chuàng)業(yè)/創(chuàng)新

entrepreneurship/ innovation 環(huán)境健康

environmental health 環(huán)境管理/規(guī)劃

environmental management/ planning 環(huán)境科學(xué)/工程

environmental science/ engineering 倫理學(xué)

ethics 民族音樂學(xué)

ethnomusicology 歐洲研究

European studies 歐盟研究

European Union studies 活動(dòng)管理

events management 生物進(jìn)化學(xué)

evolutionary biology 高層管理培訓(xùn)

executive education 時(shí)尚

fashion 電影/電視/屏幕與媒體

film/ television/ screen & media 金融

finance 美術(shù)

fine art 消防工程

fire engineering 魚類生理學(xué)

fish physiology 食品科學(xué)/工程/技術(shù)

food science/ engineering/ technology 法醫(yī)學(xué)

forensic science 林業(yè)/林業(yè)工程/農(nóng)林業(yè)

forestry/ forestry engineering/ agro forestry 預(yù)科

foundation studies 法語

French 淡水管理

freshwater management 人體機(jī)能生物學(xué)

functional human biology 性別與婦女研究

gender & women’s studies 遺傳學(xué)

genetics 地理信息系統(tǒng)

geographic information system 地理

geography 地質(zhì)

geology 地球物理學(xué)

geophysics 德語

German平面設(shè)計(jì)

graphic design 古典希臘學(xué)

Greek(classic)風(fēng)險(xiǎn)評(píng)估與管理

hazard assessment & management 保健發(fā)展與政策

health development & policy 健康科學(xué)

health sciences 歷史

history 歷史與科學(xué)哲學(xué)

history & philosophy of science 人類發(fā)展

human development

計(jì)算機(jī)人機(jī)界面技術(shù)

human interface technology 人力資源管理/發(fā)展 human resource management/ development 人性化服務(wù)

human services 水文學(xué)/水科學(xué)與技術(shù)

hydrology/ water science & technology 免疫學(xué)

immunology 原住民研究

indigenous studies 工業(yè)與組織心理學(xué)

industrial & organizational psychology 工業(yè)生物科學(xué)

industrial bioscience 工業(yè)設(shè)計(jì)

industrial design 勞資關(guān)系與人力資源管理

industrial relations & human resource management 感染與免疫

infection & immunity 信息與通訊工程

information & communication engineering 信息科學(xué)

information science 信息系統(tǒng)/管理/技術(shù)

information system/management/ technology 創(chuàng)新科技

innovation & technology 室內(nèi)設(shè)計(jì)

interior design 國(guó)際商務(wù)/經(jīng)濟(jì)學(xué)

international business/ economics 國(guó)際法律與政治

international law & politics 國(guó)際管理

international management 國(guó)際關(guān)系/外交/安全研究

international relations/ diplomacy/ security studies 口譯

interpreting 毛利解讀與翻譯

interpreting & translating Maori 意大利語

Italian 日語

Japan 新聞學(xué)

journalism 韓語

Korean 勞工研究

labor studies 土地與空間信息研究

land & spatial information management 土地規(guī)劃與發(fā)展

land planning& development 拉丁文

Latin（classic）拉丁美洲研究

Latin American studies 法律

law 圖書館與信息管理

library &information management 語言學(xué)/應(yīng)用語言學(xué)

linguistics/ applied linguistics 物流與供應(yīng)鏈管理

logistics & supply chain management 管理與可持續(xù)發(fā)展

management & sustainability 管理科學(xué)

management science 管理溝通/管理/系統(tǒng)

management communication/ management/ systems 制造系統(tǒng)工程

manufacturing systems engineering 毛利與本土文化

Maori & indigenous knowledge 毛利與太平洋發(fā)展

Maori & pacific development 毛利商務(wù)/毛利資源開發(fā)

Maori business/ Maori resource development 毛利研究/語言

Maori studies/ language 毛利視覺藝術(shù)

Maori visual arts 海洋科學(xué) marine science 市場(chǎng)營(yíng)銷

marketing 市場(chǎng)營(yíng)銷與傳媒

marketing& communication 大眾傳媒

mass communication 材料與工藝工程

materials & process engineering 材料科學(xué)/技術(shù)

materials science/ technology 數(shù)學(xué)物理

mathematical physics 數(shù)學(xué)與哲學(xué)

mathematics & philosophy 數(shù)學(xué)教育

mathematics education 數(shù)學(xué)/應(yīng)用數(shù)學(xué)

mathematics/ applied mathematics 機(jī)電一體化/機(jī)械工程

mechatronics / mechanical engineering 媒體研究

media studies 醫(yī)療檢驗(yàn)學(xué)

medical laboratory science 醫(yī)療物理學(xué)

medical physics 醫(yī)療物理學(xué)

medical physics（clinical）醫(yī)療科學(xué)

medical science 醫(yī)藥學(xué)

medicine 中世紀(jì)與近代歐洲研究

medieval & early modern European studies 心理健康

mental health 微生物

microbiology 現(xiàn)代語言

modern languages 分子生物科學(xué)/生物科技

molecular biosciences / biotechnology 分子醫(yī)學(xué)

molecular medicine 貨幣與金融

money & finance 多媒體

multimedia 博物館研究/文物研究

museum studies/ heritage studies 音樂

music 音樂（古典表演）

music（classical performance）音樂（合成）

music（composition）音樂（爵士樂）

music（jazz）音樂教育/歷史/教學(xué)

music education/history/ teaching 音樂表演（器樂與聲樂）/音樂才能

music performance(instrumental & vocal)/ musicianship 自然資源經(jīng)濟(jì)學(xué)/管理

natural resource economics/ management 自然資源工程學(xué)

natural resource engineering 神經(jīng)學(xué)

neuroscience 新西蘭法律研究

New Zealand legal studies 新西蘭研究

New Zealand studies 護(hù)理學(xué)

nursing 護(hù)理與助產(chǎn)

nursing & midwifery 營(yíng)養(yǎng)學(xué)

nutrition 職業(yè)健康

occupational health 職業(yè)理療師

occupational therapy 運(yùn)營(yíng)管理

operations management 運(yùn)籌學(xué)

operations research 驗(yàn)光

optometry 組織領(lǐng)導(dǎo)與發(fā)展

organizational leadership & development 組織領(lǐng)導(dǎo)與心理

organizational leadership & psychology 戶外教育

outdoor education 太平洋研究

pacific studies 繪畫

painting 公園與康樂管理

parks & recreation management 病理

pathology 和平研究

peace studies 表演藝術(shù)

performing arts 個(gè)人理財(cái)規(guī)劃

personal finance planning 藥理學(xué)/藥學(xué)

pharmacology/ pharmaceutical science 藥房

pharmacy 哲學(xué)

philosophy 攝影/攝影傳媒與設(shè)計(jì)

photography/ photographic media & design 物理教育

physical education 物理學(xué)

physics 生理學(xué)

physiology 理療

physiotherapy 植物生物學(xué)/植物學(xué)

plant biology/ botany 植物生物技術(shù)

plant biotechnology 波蘭語（語言與文化）Polish（language & culture）政治學(xué)

political science 人口研究

population studies 版畫制作

print making 產(chǎn)品開發(fā)

product development 專業(yè)進(jìn)修研究

professional studies 資產(chǎn)研究

properly studies 精神病學(xué)

psychiatry 心理學(xué)/應(yīng)用心理學(xué)

psychology/ applied psychology 心理治療

psychotherapy 公共衛(wèi)生

public health 公共政策

public policy 公共關(guān)系/管理

public relations/ management 康樂研究

recreation management 宗教研究

religious studies/theology 資源及環(huán)境規(guī)劃/區(qū)域規(guī)劃

resource & environmental planning/ regional planning 資源管理

resource management 俄語

Russian 薩摩亞研究

Samoan studies 科學(xué)

science 科學(xué)與技術(shù)

science & technology 科學(xué)與技術(shù)教育

science & technology education 科學(xué)與創(chuàng)業(yè)

science and entrepreneurship 科學(xué)傳媒

science communication 科學(xué)教育

science education 科技創(chuàng)新與創(chuàng)業(yè)

science innovation & entrepreneurship 科技、毛利與本土文化

science、Maori and indigenous knowledge 雕塑

sculpture 社會(huì)政策與分析

social policy/ analysis 社會(huì)科學(xué)

social science 社會(huì)科學(xué)研究

social science research 社會(huì)工作

social work 社會(huì)學(xué) sociology 軟件開發(fā)

software development 軟件工程

software engineering 土壤學(xué)

soil science 南亞研究

south Asia studies 西班牙語

Spanish 空間設(shè)計(jì)

spatial design 特殊教育

special education 言語與語言治療

speech & language therapy 體育商業(yè)管理

sport business management 體育教練

sport coach 體育與運(yùn)動(dòng)

sports & exercise 運(yùn)動(dòng)醫(yī)學(xué)

sports medicine 統(tǒng)計(jì)

statistics 戰(zhàn)略管理

strategic management 供應(yīng)鏈管理

supply chain management 系統(tǒng)開發(fā)

systems development 系統(tǒng)工程

systems engineering 稅務(wù)與會(huì)計(jì)

taxation & accounting 技術(shù)

technology 技術(shù)教育

technology education 電訊

telecommunication 電視制作

television production 紡織品設(shè)計(jì)

textile design 戲劇研究

drama studies 時(shí)基媒體

time-based media 湯加

Tongan 旅游資源、影響與規(guī)劃

tourism resources、impacts & planning 旅游/旅游與酒店管理

tourism/ tourism & hospitality management 毒理學(xué)

toxicology 翻譯研究

translation studies 運(yùn)輸工程/研究

transportation engineering/ studies 懷唐伊條約研究

treaty of Waitangi studies 城市設(shè)計(jì)

urban design 估價(jià)與物業(yè)管理

valuation & property management 視覺藝術(shù)/人文/通信設(shè)計(jì)

visual arts/ culture/ communication design 葡萄栽培/釀酒

viticulture/ oenology 網(wǎng)絡(luò)與數(shù)據(jù)密集型系統(tǒng)

web & data-intensive system 動(dòng)物學(xué)

zoology

第二篇：大學(xué)課程中英文對(duì)照

軍事理論Military Theory

馬克思主義原理Principle of Marxism

大學(xué)英語English

高等數(shù)學(xué)Advanced Mathematics

大學(xué)物理College Physics

線性代數(shù)Linear Algebra

概率論P(yáng)robability Theory

復(fù)變函數(shù)與積分變換Functions of Complex Variables & Integral Transformations

體育Physical Education

機(jī)械制圖Mechanical Graphing

理論力學(xué)Theoretical Mechanics

材料力學(xué)Mechanics of Materials

C語言C language

機(jī)械原理Theory of Machines and Mechanisms 機(jī)械設(shè)計(jì)Design of Machinery

工程材料Engineering Materials

金工實(shí)習(xí)Metalworking Practice

機(jī)械制造技術(shù)基礎(chǔ)Fundamentals of Manufacturing Technology機(jī)械制造工藝學(xué)Technology of Mechanical Manufacture機(jī)械工程英語Mechanical Engineering English

液壓傳動(dòng)Hydraulic Transmission

模擬電子電路Analogical Electronics

數(shù)字電子電路Digital Electronics

微機(jī)控制技術(shù)Microcomputer Control Technology

計(jì)算機(jī)接口技術(shù)Computer Interface Technology

信號(hào)處理Signal Processing

控制工程基礎(chǔ)Control Engineering Foundation

測(cè)試技術(shù)Testing Technology

生產(chǎn)實(shí)習(xí)Production Practice

機(jī)電工程學(xué)院

School of Mechanical and Electrical Engineering

機(jī)械設(shè)計(jì)制造及其自動(dòng)化

Machinery Design and Manufacturing and Its Automation

機(jī)械工程Mechanical Engineering

機(jī)械制造及自動(dòng)化Mechanical Manufacturing and Automation

第三篇：大學(xué)中英文對(duì)照

《大學(xué)》（中英文）

The Great Learning

By Confucius Written ca.500 B.C.E

總綱(右經(jīng)一章，蓋孔子之言，而曾子述之；其傳十章，則曾子之意，而門人記之也。舊本頗有錯(cuò)簡(jiǎn)，今因程子所定，而更考經(jīng)文，別為序次如左。)(凡傳十章：前四章統(tǒng)論綱領(lǐng)指趣；後六章細(xì)論條目工夫。其第五章乃明善之要。第六章乃誠(chéng)身之本，在初學(xué)；尤為當(dāng)務(wù)之急。讀者不可以其近而忽之也)

『１』大學(xué)之道在明明德，在親民，在止於至善。

What the great learning teaches, is to illustrate illustrious virtue;to renovate the people;and to rest in the highest excellence.『２』知止而後有定；定而後能靜；靜而後能安；安而後能慮；慮而後能得。The point where to rest being known, the object of pursuit is thendetermined;and, that being determined, a calm unperturbedness may be attained to.To that calmness there will succeed a tranquil repose.In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.『３』物有本末；事有終始。知所先後則近道矣。

Things have their root and their branches.Affairs have their endand their beginning.To know what is first and what is last will lead near to what is taught in the Great Learning.『４』古之欲明明德於天下者先治其國(guó)。欲治其國(guó)者先齊其家。欲齊其家者先修其身。欲修其身者先正其心。欲正其心者先誠(chéng)其意。欲誠(chéng)其意者先致其知。致知在格物。

The ancients who wished to illustrate illustrious virtue throughoutthe kingdom, first ordered well their own states.Wishing to order welltheir states, they first regulated their families.Wishing to regulatetheir families, they first cultivated their persons.Wishing to cultivate their persons, they first rectified their hearts.Wishing to rectify their hearts, they first sought to be sincere in their thoughts.Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.Such extension of knowledge lay in the investigation of things.『５』物格而後知至。知至而後意誠(chéng)。意誠(chéng)而後心正。心正而後身修。身修 而後家齊。家齊而後國(guó)治。國(guó)治而後天下平。

Things being investigated, knowledge became complete.Their knowledge being complete, their thoughts were sincere.Their thoughts being sincere, their hearts were then rectified.Their hearts being rectified, their persons were cultivated.Their persons being cultivated, their families were regulated.Their families being regulated, their

states were rightly governed.Their states being rightly governed, the whole kingdom was made tranquil and happy.『６』自天子以至於庶人臺(tái)是皆以修身為本。

From the Son of Heaven down to the mass of the people, all mustconsider the cultivation of the person the root of everything besides.『７』其本亂而末治者，否矣。其所厚者薄而其所薄者厚，未之有也。It cannot be, when the root is neglected, that what should springfrom it will be well ordered.It never has been the case that what wasof great importance has been slightly cared for, and, at the same time,that what was of slight importance has been greatly cared for.第一章(右傳之首章，釋明明德。)『１』康誥曰，「克明德。」

In the Announcement to K'ang, it is said, “He was able to make his virtue illustrious.”

『２』大甲曰，「顧 天之明命。」

In the Tai Chia, it is said, “He contemplated and studied the illustrious decrees of Heaven.”

『３』帝典曰：「克明峻德。」

In the Canon of the emperor(Yao), it is said, “He was able tomake illustrious his lofty virtue.”

『４』皆自明也。

These passages all show how those sovereigns made themselvesillustrious.第二章(右傳之二章，釋新民。)

『１』湯之盤銘曰：「茍日新，日日新，又日新。」

On the bathing tub of T'ang, the following words were engraved: “If you can one day renovate yourself, do so from day to day.Yea, letthere be daily renovation.”

『２』康誥曰，「作新民。」

In the Announcement to K'ang, it is said, “To stir up the newpeople.” 『３』詩曰：「周雖舊邦，其命維新。」

In the Book of Poetry, it is said, “Although Chau was an ancientstate the ordinance which lighted on it was new.”

『４』是故君子無所不用其極。

Therefore, the superior man in everything uses his utmostendeavors.第三章(右傳之三章，釋止於至善。)『１』詩云，「邦畿千里，惟民所止。」

In the Book of Poetry, it is said, “The royal domain of a thousandli is where the people rest.”

『２』詩云，「緡蠻黃鳥，止於丘隅。」子曰：「於止，知其所止，可以人而不如鳥乎？」

In the Book of Poetry, it is said, “The twittering yellow birdrests on a corner of the mound.” The Master said, “When it rests, it knows where to rest.Is it possible that a man should not be equal to this bird?” 『３』詩云，「穆穆文王，於緝熙敬止。」為人君，止於仁；為人臣，止於敬；為人子，止於孝；為人父，止於慈；與國(guó)人交，止於信。

In the Book of Poetry, it is said, “Profound was King Wan.With how bright and unceasing a feeling of reverence did he regard his restingplaces!” As a sovereign, he rested in benevolence.As a minister, he rested in reverence.As a son, he rested in filial piety.As a father, he rested in kindness.In communication with his subjects, he rested in good faith.『４』詩云，「瞻彼淇澳，綠竹猗猗。有斐君子。如切如磋，如琢如磨。瑟兮兮，赫兮喧兮。有斐君子，終不可喧兮。」「如切如磋」者，道學(xué)也；「如琢如磨」者，自修也；「瑟兮 兮」者，恂栗也；「赫兮喧兮」者，威儀也；「有斐君子，終不可喧兮」者，道盛德至善，民之不能忘也。

In the Book of Poetry, it is said, “Look at that winding course of the Ch'i, with the green bamboos so luxuriant!Here is our elegant andaccomplished prince!As we cut and then file;as we chisel and then grind: so has he cultivated himself.How grave is he and dignified!How majestic and distinguished!Our elegant and accomplished prince never can be forgotten.” That expression-“As we cut and then file,” the work of learning.“As we chisel and then grind,” indicates that of self-culture.“How grave is he and dignified!” indicates the feeling of cautious reverence.“How commanding and distinguished!indicates an awe-inspiring deportment.”O(jiān)ur elegant and accomplished prince never can be forgotten,“ indicates how, when virtue is complete and excellence extreme, the people cannot forget them.『５』詩云，「於戲前王不忘！」君子賢其賢，而親其親。小人樂其樂，而利其利。此以沒世不忘也。

In the Book of Poetry, it is said, ”Ah!the former kings are notforgotten.“ Future princes deem worthy what they deemed worthy, and love what they loved.The common people delight in what delighted them, and are benefited by their beneficial arrangements.It is on this account that the former kings, after they have quitted the world, are not forgotten.第四章(右傳之四章，釋本末。)

子曰：「聽訟，吾猶人也。必也，使無訟乎？」無情者，不得盡其辭，大畏民志。此謂知本。

The Master said, ”In hearing litigations, I am like any other body.What is necessary is to cause the people to have no litigations.“ So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men's minds;-this is called knowing the root.第五章(右傳之五章，蓋釋格物致知之義，而今亡矣。閑嘗竊取程子之意，以補(bǔ)之曰：「所謂致知在格物者：言欲至吾之知，在即物而窮其理也，蓋人心之靈，莫不有知，而天下之物，莫不有理。惟於理有未窮，故其知有不盡也。是以大學(xué)始教，必使學(xué)者即凡天下之物。莫不因其已知之理，而益窮之，以求至乎其極。至於用力之久，而一旦豁然貫通焉。則眾物之表里精粗無不到，而吾心之全體大用，無不明矣。此謂物格。此謂知之至也。)

『１』此謂知本。『２』此謂知之至也。

This is called knowing the root.This is called the perfecting of knowledge.第六章(右傳之六章，釋誠(chéng)意。)

『１』所謂誠(chéng)其意者：毋自欺也，如惡惡臭，如好好色。此之謂自謙。故君子必慎其獨(dú)也。

What is meant by ”making the thoughts sincere.“ is the allowing no self-deception, as when we hate a bad smell, and as when we love whatis beautiful.This is called self-enjoyment.Therefore, the superior man must be watchful over himself when he is alone.『２』小人閑居為不善，無所不至，見君子，而後厭然。其不善，而著其善。人之視己，如見其肺肝然，則何益矣。此謂誠(chéng)於中，形於外。故君子必慎其獨(dú)也。There is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a superior man, he instantly tries to disguise himself, concealing his evil, and displaying what is good.The other beholds him, as if he saw his heart and reins;-of what use is his disguise? This is an instance of the saying-”What truly is within will be manifested without.“ Therefore, the superior man must be watchful over himself when he is alone.『３』曾子曰，「十目所視，十手所指，其嚴(yán)乎。」

The disciple Tsang said, ”What ten eyes behold, what ten handspoint to, is to be regarded with reverence!“

『４』富潤(rùn)屋，德潤(rùn)身。心廣體胖。故君子必誠(chéng)其意。

Riches adorn a house, and virtue adorns the person.The mind isexpanded, and the body is at ease.Therefore, the superior man must make his thoughts sincere.第七章(右傳之七章，釋正心修身。)

『１』所謂修身在正其心者：身有所忿，則不得其正。有所恐懼，則不得其正。有所好樂，則不得其正。有所憂患，則不得其正。

What is meant by, ”The cultivation of the person depends on rectifying the mind may be thus illustrated:-If a man be under the influence of passion he will be incorrect in his conduct.He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.『２』心不在焉，視而不見，聽而不聞，食而不知其味。

When the mind is not present, we look and do not see;we hear anddo not understand;we eat and do not know the taste of what we eat.『３』此謂修身在正其心。

This is what is meant by saying that the cultivation of the persondepends on the rectifying of the mind.第八章(右傳之八章，釋修身齊家。)

『１』所謂齊其家在修其身者：人之其所親愛而辟焉。之其所賤惡而辟焉。之其所畏敬而辟焉。之其所哀矜而辟焉。之其所敖惰而辟焉。故好而知其惡，惡而知其美者，天下鮮矣。

What is meant by “The regulation of one's family depends on thecultivation of his person is this:-men are partial where they feel affection and love;partial where they despise and dislike;partial where they stand in awe and reverence;partial where they feel sorrow and compassion;partial where they are arrogant and rude.Thus it is that there are few men in the world who love and at the same time know the bad qualities of the object of their love, or who hate and yet know the excellences of the object of their hatred.『２』故諺有之曰，「人莫知其子之惡，莫知其苗之碩。」

Hence it is said, in the common adage,”A man does not know thewickedness of his son;he does not know the richness of his growingcorn.“

『３』此謂身不修，不可以齊其家。

This is what is meant by saying that if the person be not cultivated, a man cannot regulate his family.第九章(右傳之九章，釋齊家治國(guó)。)

『１』所謂治國(guó)必先齊其家者：其家不可教，而能教人者，無之。故君子不出家，而成教於國(guó)。孝者，所以事君也；弟者，所以事長(zhǎng)也；慈者，所以使眾也。What is meant by ”In order rightly to govern the state, it is necessary first to regulate the family,“ is this:-It is not possible for one to teach others, while he cannot teach his own family.Therefore, the ruler, without going beyond his family, completes the lessons for the state.There is filial piety:-therewith the.sovereign should be served.There is fraternal submission:-therewith elders and superiors should be served.There is kindness:-therewith the multitude should be treated.『２』康誥曰，「如保赤子，心誠(chéng)求之。」雖不中、不遠(yuǎn)矣，未有學(xué)養(yǎng)子，而後嫁者也。

In the Announcement to K'ang, it is said, ”Act as if you were watching over an infant.“ If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.There never has been a girl who learned to bring up a child, that she might afterwards marry.『３』一家仁，一國(guó)興仁；一家讓，一國(guó)興讓；一人貪戾，一國(guó)作亂。其機(jī)如此，此謂一言僨事，一人定國(guó)。

From the loving example of one family a whole state becomes loving,and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.This verifies the saying, ”Affairs may be ruined by a single sentence;a kingdom may be settled by its One man.“

『４』堯舜帥天下以仁，而民從之。桀紂帥天下以暴，而民從之。其所令反其所好，而民不從。是故君子，有諸己，而後求諸人。無諸己，而後非諸人。所藏乎身不恕而能喻諸人者，未之有也。

Yao and Shun led on the kingdom with benevolence and the peoplefollowed them.Chieh and Chau led on the kingdom with violence, and people followed them.The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.He must not have the bad qualities in himself, and then he may require that they shall not be in the people.Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.『５』故治國(guó)在齊其家。

Thus we see how the government of the state depends on the regulation of the family.『６』詩云，「桃之夭夭，其葉蓁蓁，之子於歸，宜其家人。」宜其家人，而後可以教國(guó)人。

In the Book of Poetry, it is said, ”That peach tree, so delicateand elegant!How luxuriant is its foliage!This girl is going to her husband's house.She will rightly order her household.“ Let the household be rightly ordered, and then the people of the state may be taught.『７』詩云，「宜兄宜弟。」宜兄宜弟，而後可以教國(guó)人。

In the Book of Poetry, it is said, ”They can discharge their dutiesto their elder brothers.They can discharge their duties to their younger brothers.“ Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.『８』詩云，「其儀不忒，正是四國(guó)。」其為父子兄弟足法，而後民法之也。In the Book of Poetry, it is said, ”In his deportment there isnothing wrong;he rectifies all the people of the state.“ Yes;when theruler, as a father, a son, and a brother, is a model, then the people imitate him.『９』此謂治國(guó)，在齊其家。

This is what is meant by saying, ”The government of his kingdomdepends on his regulation of the family.“

第十章（右傳之十章，釋治國(guó)平天下）

『１』所謂平天下在治其國(guó)者：上老老，而民興孝；上長(zhǎng)長(zhǎng)，而民興弟；上恤孤，而民不倍。是以君子有榘之道也。

What is meant by ”The making the whole kingdom peaceful and happydepends on the government of his state,“ this:-When the sovereign behaves to his aged, as the aged should be behaved to, the people become final;when the sovereign behaves to his elders, as the elders should be behaved to, the people learn brotherly submission;when the sovereign treats compassionately the young and helpless, the people do the same.Thus the ruler has a principle with which, as with a measuring square, he may regulate his conduct.『２』所惡於上，毋以使下。所惡於下，毋以事上。所惡於前，毋以先後。所惡於後，毋以從前。所惡於右，毋以交於左。所惡於左，毋以交於右。此之謂榘之道。

What a man dislikes in his superiors, let him not display in thetreatment of his inferiors;what he dislikes in inferiors, let him notdisplay in the service of his superiors;what he hates in those who arebefore him, let him not therewith precede those who are behind him;what he hates in those who are behind him, let him not bestow on the left;what he hates to receive on the left, let him not bestow on the right:-this is what is called ”The principle with which, as with a measuring square, to regulate one's conduct.“

『３』詩云：「 樂只君子，民之父母。」民之所好好之；民之所惡惡之。此之謂民之父母。

In the Book of Poetry, it is said, ”How much to be rejoiced in are these princes, the parents of the people!“ When a prince loves what the people love, and hates what the people hate, then is he what is calledthe parent of the people.『４』詩云：「節(jié)彼南山，維石巖巖。赫赫師尹，民具爾瞻。」有國(guó)者不可以不慎。辟則為天下矣。

In the Book of Poetry, it is said, ”Lofty is that southern hill,with its rugged masses of rocks!Greatly distinguished are you, O grand-teacher Yin, the people all look up to you.“Rulers of states may not neglect to be careful.If they deviate to a mean selfishness, they will be a disgrace in the kingdom.『５』詩云，「殷之未喪師，克配上帝。儀監(jiān)於殷，峻命不易。」道得眾，則得國(guó)；失眾，則失國(guó)。

In the Book of Poetry, it is said, ”Before the sovereigns of theYin dynasty had lost the hearts of the people, they could appear beforeGod.Take warning from the house of Yin.The great decree is not easilypreserved.“ This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost.『６』是故君子先慎乎德。有德，此有人；有人，此有土；有土，此有財(cái)；有財(cái)，此有用。

On this account, the ruler will first take pains about his ownvirtue.Possessing virtue will give him the people.Possessing the people will give the territory.Possessing the territory will give him its wealth.Possessing the wealth, he will have resources for expenditure.『７』德者本也。財(cái)者末也。

Virtue is the root;wealth is the result.『８』外本內(nèi)末，爭(zhēng)民施奪。

If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine.『９』是故財(cái)聚，則民散。財(cái)散，則民聚。

Hence, the accumulation of wealth is the way to scatter the people;and the letting it be scattered among them is the way to collect thepeople.『１０』是故言悖而出者亦悖而入；貨悖而入者亦悖而出。

And hence, the ruler's words going forth contrary to right, willcome back to him in the same way, and wealth, gotten by improper ways,will take its departure by the same.『１１』康誥曰，「惟命不於常。」道善則得之，不善則失之矣。

In the Announcement to K'ang, it is said, ”The decree indeed maynot always rest on us“;that is, goodness obtains the decree, and the want of goodness loses it.『１２』楚書曰，「楚國(guó)無以為寶；惟善以為寶。」

In the Book of Ch'u, it is said, ”The kingdom of Ch'u does notconsider that to be valuable.It values, instead, its good men.“

『１３』舅犯曰，「亡人，無以為寶；仁親以為寶。」

Duke Wan's uncle, Fan, said, ”O(jiān)ur fugitive does not account that to be precious.What he considers precious is the affection due to hisparent.“

『１４』秦誓曰，「若有一介臣，斷斷兮，無他技，其心休休焉，其如有容焉，人之有技，若己有之，人之彥圣，其心好之，不啻若自其口出，實(shí)能容之：以能保我子孫黎民，尚亦有利哉。人之有技，疾以惡之，人之彥圣而違之，俾不通，不能容：以不能保我子孫黎民，亦曰殆哉。

In the Declaration of the Duke of Ch'in, it is said, ”Let me havebut one minister, plain and sincere, not pretending to other abilities,but with a simple, upright, mind;and possessed of generosity, regarding the talents of others as though he himself possessed them, and, where he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them and employ them:-such a minister will be able to preserve my sons and grandsons and black-haired people, and benefits likewise to the kingdom may well be looked for from him.But if it be his character, when he finds men of ability, to be jealous and hate them;and, when he finds accomplished and perspicacious men, to oppose them and not allow their advancement, showing himself really not able to bear them: such a minister will not be able to protect my sons and grandsons and people;and may he not also be pronounced dangerous to the state?“

『１５』唯仁人，放流之，迸諸四夷，不與同中國(guó)。此謂唯仁人，為能愛人，能惡人。

It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Auddle Kingdom.This is in accordance with the saying, ”It is only the truly virtuous man who can love or who can hate others.“

『１６』見賢而不能舉，舉而不能先，命也。見不善而不能退，退而不能遠(yuǎn)，過也。

To see men of worth and not be able to raise them to office;toraise them to office, but not to do so quickly:-this is disrespectful.To see bad men and not be able to remove them;to remove them, but notto do so to a distance:-this is weakness.『１７』好人之所惡，惡人之所好：是謂拂人之性。必逮夫身。

To love those whom men hate, and to hate those whom men love;-thisis to outrage the natural feeling of men.Calamities cannot fail to come down on him who does so.『１８』是故君子，有大道必忠信以得之；驕泰以失之。

Thus we see that the sovereign has a great course to pursue.Hemust show entire self-devotion and sincerity to attain it, and by prideand extravagance he will fail of it.『１９』生財(cái)有大道，生之者眾，食之者寡。為之者疾，用之者舒。則財(cái)恒足矣。

There is a great course also for the production of wealth.Let the producers be many and the consumers few.Let there be activity in theproduction, and economy in the expenditure.Then the wealth will alwaysbe sufficient.『２０』仁者，以財(cái)發(fā)身。不仁者，以身發(fā)財(cái)。

The virtuous ruler, by means of his wealth, makes himself moredistinguished.The vicious ruler accumulates wealth, at the expense ofhis life.『２１』未有上好仁，而下不好義者也。未有好義，其事不終者也。未有府庫財(cái)非其財(cái)者也。

Never has there been a case of the sovereign loving benevolence,and the people not loving righteousness.Never has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to completion.And never has there been a case where the wealth in such a state, collected in the treasuries and arsenals, did not continue in the sovereign's possession.『２２』孟獻(xiàn)子曰，「畜馬乘，不察於雞豚。伐冰之家不畜牛羊。百乘之家不畜聚斂之臣，與其有聚斂之臣。寧有盜臣。此謂國(guó)不以利為利，以義為利也。The officer Mang Hsien said, ”He who keeps horses and a carriagedoes not look after fowls and pigs.The family which keeps its stores of ice does not rear cattle or sheep.So, the house which possesses a hundred chariots should not keep a minister to look out for imposts that he may lay them on the people.Than to have such a minister, it were better for that house to have one who should rob it of its revenues.“ This is in accordance with the saying:-”In a state, pecuniary gain is not to be considered to be prosperity, but its prosperity will be found in righteousness.“

『２３』長(zhǎng)國(guó)家而務(wù)財(cái)用者，必自小人矣，彼為善之。小人之使為國(guó)家，害并至，雖有善者，亦無如之何矣。此謂國(guó)不以利為利，以義為利也。

When he who presides over a state or a family makes his revenueshis chief business, he must be under the influence of some small, meanman.He may consider this man to be good;but when such a person is employed in the administration of a state or family, calamities from Heaven, and injuries from men, will befall it together, and, though a good man may take his place, he will not be able to remedy the evil.This illustrates again the saying, ”In a state, gain is not to be considered prosperity, but its prosperity will be found in righteousness."

THE END

第四篇：城市規(guī)劃建筑學(xué)課程中英文對(duì)照（最終版）

城市規(guī)劃

中國(guó)近現(xiàn)代史綱要Outline of modern Chinese history 大學(xué)英語College English

建筑設(shè)計(jì)基礎(chǔ)Basic Architectural Design 畫法幾何Descriptive Geometry 高等數(shù)學(xué)Advanced Mathematics 陰影透視Shadow and Perspective 建筑制圖Architectural Graphing 建筑構(gòu)造Building Construction

建筑設(shè)計(jì)原理Theory of Architectural Design 建筑規(guī)劃CADComputer Aided Design

城市規(guī)劃原理Principles of Urban Planning 測(cè)量學(xué)Surveying

專業(yè)外語Professional English 城市道路與交通

中外城市建設(shè)史

建筑力學(xué)Building Mechanics

中國(guó)建筑史History of Chinese Architecture 建筑結(jié)構(gòu)Building Structure

構(gòu)成設(shè)計(jì)Composition Design ConstructionUrban Road and TransportationHistory of Chinese and Foreign Urban

外國(guó)建筑史History of Foreign Architecture 建筑設(shè)計(jì)Architectural Design

城市規(guī)劃設(shè)計(jì)Urban Planning and Design 城市設(shè)計(jì)概論Introduction to Urban Design 區(qū)域發(fā)展戰(zhàn)略規(guī)劃概Introduction to Strategic Planning of

Regional Development

城市規(guī)劃管理與法規(guī)Planning Law and Urban Planning

Administration

控制性詳細(xì)規(guī)劃概論Introduction to Regulatory Plan 城市歷史文化遺產(chǎn)保護(hù) Conservation Policies and

Planning of City Historic Sites

城市市政工程規(guī)劃Municipal Engineering Planning 土地利用規(guī)劃學(xué)Land use Planning

工程地質(zhì)Engineering Geology

城市經(jīng)濟(jì)學(xué)Urban Economics

城市規(guī)劃系統(tǒng)工程學(xué)Urban Systems Engineering 環(huán)境心理學(xué)Environmental Psychology

社會(huì)綜合實(shí)踐調(diào)研Methods of Social Research 中國(guó)古典園林Classical Chinese Garden

鄉(xiāng)村規(guī)劃概論Introduction to Rural Planning 房地產(chǎn)概論Introduction toReal Estate

地理信息系統(tǒng)Geographic Information Systems

西方現(xiàn)代園林WesternModern Garden

城市綠地規(guī)劃設(shè)計(jì)原理Planning of Urban Green Space 中國(guó)傳統(tǒng)民居Chinese Traditional Dwelling 城市社會(huì)學(xué)Urban Sociology

場(chǎng)地設(shè)計(jì)Site Planning

現(xiàn)代建筑思潮ModernArchitecture Movements 城市發(fā)展政策概論

建筑學(xué)

畫法幾何Descriptive Geometry

陰影透視Shadow and Perspective

建筑設(shè)計(jì)基礎(chǔ)Basic Architectural Design

建筑設(shè)計(jì)原理Theory of Architectural Design 建筑學(xué)概論Introduction to Architecture 建筑力學(xué)Building Mechanics

建筑材料Building Material

建筑構(gòu)造IBuilding Construction I 測(cè)量學(xué)Surveying

構(gòu)成設(shè)計(jì)Composition Design

建筑設(shè)計(jì)Architectural Design PolicyIntroduction to Urban Development

建筑結(jié)構(gòu)Building Structure

中國(guó)建筑史History of Chinese Architecture 外國(guó)建筑史History of Foreign Architecture 工業(yè)建筑設(shè)計(jì)原理Principles of industrial building

design

建筑物理Building Physics

專業(yè)外語Professional English

建筑學(xué)CADComputer Aided Design

城市規(guī)劃原理Principles of Urban Planning 結(jié)構(gòu)體系與選型StructuralLectotype

建筑設(shè)備Building equipment

高層建筑設(shè)計(jì)原理Principles of High-rise Building

Design

大型公共建筑設(shè)計(jì)Large Public buildings Design 建筑心理學(xué)Architectural Psychology 施工概論Construction Overview

中國(guó)傳統(tǒng)民居Chinese Traditional Dwelling 智能建筑概論Introduction to Intelligent

Buildings

現(xiàn)代建筑思潮ModernArchitecture Movements 城市綠地規(guī)劃設(shè)計(jì)原理Planning of Urban Green Space 中國(guó)古典園林Classical Chinese Garden

景觀設(shè)計(jì)Landscape Design

園林植物學(xué)landscape plant

西方現(xiàn)代園林WesternModern Garden

生態(tài)建筑Eco-Building

城市設(shè)計(jì)概論Introduction to Urban Design

區(qū)域經(jīng)濟(jì)與規(guī)劃Regional Economic and Planning城市歷史與文化遺產(chǎn)保護(hù) Conservation Policies and

Planning of City Historic Sites

房地產(chǎn)開發(fā)Real Estate Development

城市道路與交通Urban Road and Transportation

中外城建史History of Chinese and Foreign Urban

Construction

規(guī)劃信息系統(tǒng)Planning Information Systems

第五篇：中英文對(duì)照

Text5_EN

I don't know why I overlooked that problem.I haven't overlooked Chinese achievements in science.Sometimes you are too frank.High birthrates cannot be changed overnight.That book only told a pack of lies.They searched my room and found nothing.When it rained people in that small town had to stay in the house.