对《论语》中的观点进行批判和挑战
在以下八处注释中，译者从西方文化和基督教教义的角度出发，对孔子《论语》中的观点进行了直截了当的批判，但他的见解偏颇，有失中立，未能对原著要义给予客观的诠释和公正的评价。
（1）子曰：“孟之反不伐，奔而殿，将入门，策其马，曰‘非敢后也，马不进也。’”
大意：孔子说：“孟之反不夸耀自己，［在抵御齐国的战役中，右翼的军队溃退了。］他走在最后，掩护全军，将进城门，便鞭打着马匹，一面说道：‘不是我敢于殿后，是马匹不肯走快的缘故。’”
译文：Confucius said，Mung Che Fan did not boast of his merits.When the army fled he was in the rear，but as they approached the gate he beat his horse and said it is not that I dared to be in the rear but my horse would not advance.
注释：在部队溃退的过程中，愿意殿后的将士是值得称赞的。孟之反在军队被齐国击溃的时候，主动留在最后，奋力御敌；而当飞驰的部队靠近城门时，所有人都看见他鞭策呵斥自己的马，似乎在告诉大家，并非他有勇气殿后，而是老马懒惰衰微，迟迟不前。通过这样做，他显示了自己的谦逊，并为他人树立了一个可为效仿的榜样。（When an army is put to flight，to be in the rear is considered meritorious.Ming Che Fan，when the army of Loo was defeated by the troops of Tse，although he remained in the rear，endeavoring to repel the enemy，yet when the flying troops approached the city，so that all eyes could see him beat his horse，calling out，that it was not his courage that kept him in the rear，but the laziness，or feebleness of his horse.In this he showed his modesty，and exhibited a pattern of humility which ought to be imitated.）
进一步注释：学生们必须反思，这位将士为了显示自己的谦虚违背了真理。在看重坦诚的上帝面前，他这是赤裸裸的撒谎。孟之反的谦虚值得我们学习，但是他无视真相的做法却不应被效仿。孔子在将这个例子训荐给学生的时候，应当告诫他们这一点，但很明显，即便圣人自己，也没有意识到，在真诚的上帝眼中，撒谎是多么可怕的罪行。（The student ought to reflect that this soldier violated truth in order to manifest his humility.He told a direct falsehood，which is accounted a heavy crime in the sight of the God of truth.His humility ought to be imitated，but his disregard to truth，ought to be abhorred，and Confucius in recommending the one as an example to his disciples，ought to have warned them against imitating the other：but it is but too evident，that the sage himself，had little idea how abominable the sin of lying is in the eyes of the God of truth.）（雍也篇6.13，Collie，p.23）
孔子意在褒扬孟之反谦逊、不爱夸耀的脾性，而译者认为，虽然他的做法是为了显示自己的谦虚，但事实上却撒了谎，在讲求真理的上帝面前，无异于犯下重罪。他甚至批判孔子没有认识到和指出其中的过失，要求孔子的学生们要客观辩证地看待这个例子。这里也体现了中西文化和信念的冲突。
（2）子曰：“兴于诗，立于礼，成于乐。”
大意：孔子说：“诗篇使我振奋，礼使我能在社会上站得住，音乐使我的所学得以完成。”
译文：Confucius says，be aroused to an early attention to the poets—be established by the study of the Le（Manners and customs，or the rules of propriety）—finish the whole by the study of music.
注释：没有人能被称为“有识之士”，除非他熟习了伟大的造物主——宇宙最高统治者——的功德和启示。对于前者中国的圣贤知之甚少，而对于后者竟是一无所知。（No man can justly be termed an accomplished scholar，who has not made himself well acquainted，with the works and revealed will of the Great Creator，and Supreme Governor of the Universe：of the former the most eminent Chinese sages knew little，and of the latter not being at all，to purpose.）（泰伯篇8.8，Collie，p.34）
在译者看来，不了解和熟知上帝的杰作和启示的人，就不能被称为“有识之士”（an accomplished scholar）。他批评孔子这些圣人对上帝的一切知之甚少，因此从西方的角度来看，不能算作成功的学者。
（3）子曰：“民可使由之，不可使知之。”
大意：孔子说：“老百姓，可以使他们照着我们的道路走去，不可以使他们知道那是为什么。”
译文：Confucius said，you may cause the people to practice what is proper，but you cannot make them understand the grounds of their duty.
注释：尽管人们被引导去履行生活中各种义不容辞的责任，但这些责任背后的缘由和天然合理性却深藏于“天命”和“人性”之中，必须通过长期艰苦的学习才能获知，因此普通人是无法理解的。（Although the people may be led on to the practice of the incumbent duties of life，yet the reasons and natural fitness of these duties，lying deep in the will of heaven，and nature of man，can be discovered only by long and severe study，for which reason the common people cannot be brought to comprehend them.）
进一步注释：神的启示，使得最普通、没有受过教育的人都能轻松地了解自己的责任以及这些责任背后的缘由。（Divine revelation，has made it an easy task，even for the uneducated，common people，to know their duty and likewise to comprehend the reasons on which it is grounded.）（泰伯篇8.9，Collie，p.34）
译者在此通过对比，显示基督教优越于中国传统的儒学。虽然儒学能够教导人们履行生活中的必要责任，但这些责任背后的缘由和合理性却深植于天道和人性中，需要通过长期艰苦的学习才能知晓，故普通人是无法获知的。而基督教中上帝的启示，却能普及芸芸众生，即便是没有受过教育的平民百姓也能根据上帝的指示，了解自己的责任和这些责任的根源。
（4）子曰：“大哉尧之为君也！巍巍乎！唯天为大，唯尧则之。……”
大意：孔子说：“尧真是了不得呀！真高大得很呀！只有天最高最大，只有尧能够学习天。……”
译文：How great，exclaimed Confucius，was the regal conduct of Yaou！Vast and extensive，—equaled only by heaven！...
注释：如果圣人这里的“天”指的是宇宙最高统治者，那么尧这样的凡人怎可与天相较！天域之宏广企及无数，而尧帝之治仅涉地球之小部。天命天规使得众生安乐永在，任凡夫、天使均难计其数，而那些受一时点滴恩惠于尧帝之人，多则不过几百万。哎，何必在此浪费光阴，把一个尘世俗人之德与伟大不朽上帝的无尽光辉作比！为那些对上帝无知的人哀叹，他们竟做出如此空洞的赞美；为那些盲目的人哀叹，他们还在继续这样的颂扬，却从未思虑其中的荒谬！当他们真正认识了上帝和自己，将对那些曾经的言论多么惶恐。［...If by heaven，the sage means the supreme ruler of the universe，in what respect could the man Yaou equal heaven！The dominion of heaven（i.e.of the Supreme Being）extends to innumerable worlds；the government of Yaou，reached only to a very small spot of this solitary Globe—the beings rendered everlasting，and perfectly happy by the laws and dispensations of Heaven，neither man nor Angel can number—those who reaped a partial and temporary benefit，from the institutions of Yaou，were at most but a few millions.But why spend time in contrasting the merits of a creature of the dust，with the infinite Glory of the Great Eternal！Alas for the ignorance of God and man which dictated such empty eulogiums，as that under consideration！Alas for the blindness that continues to extol them，while it never thinks of inquiring into their absurdity！that man would learn to know God and himself，then would such assertions as this fill him with horror.］（泰伯篇8.19，Collie，p.35）
对孔子在此处的言论，译者进行了强烈的批判。虽然他承认尧的伟大功绩，但对孔子把尧和“天”相提并论，愤懑不已。再此，译者把“天”（heaven）等同于“上帝”（God），认为尧是凡人，无论如何不能与天（上帝）作比较！并进一步指出，孔子等对上帝和人类的无知才会导致如此这般空洞和荒谬的赞美，一旦他们了解了上帝和自己，定会对这样的言论惊骇不已。
（5）叶公语孔子曰：“吾党有直躬者，其父攘羊，而子证之。”孔子曰：“吾党之直者异于是。父为子隐，子为父隐，直在其中矣。”
大意：叶公告诉孔子道：“我那里有个坦白直率的人，他父亲偷了羊，他便告发。”孔子道：“我们那里坦白直率的人和你们不同：父亲替儿子隐瞒，儿子替父亲隐瞒——直率就在这里面。”
译文：The Governor of Yih conversing with Confucius said，in my village there is a truly upright man.His father stole a sheep and he proved the theft.Confucius said，the upright in my village，differs from this.The father conceals the faults of the son，and the son those of the father：uprightness lies in this！
注释：父子相互掩饰过错，在最大程度上与神圣的理性和人的本性相符。（That the father and son should conceal each other's faults is in the highest degree accordant with divine reason，and the nature of man.）
进一步注释：这个原则在某种意义上是正确的，但如果超过一定的度，以至于有碍公义，则是有害的，每一个真正正直的人都应鄙弃之。（This principle is good，to a certain extent，and if carried so far as to defeat the ends of public justice，it is pernicious，and must be abandoned by every truly upright man.）（子路篇13.18，Collie，p.61）
孔子对“直”的定义通过父子互为袒护一例得以证明。而译者认为，这样的“直”在一定程度上符合“神圣的理性”和“人的本性”，但如果这样的包庇纵容有违公义，或者有害于他人，真正正直的人都不该如此。这里，译者其实是对孔子教条中不加区分的偏袒给予了辩证的批判，指出了“直”的限度。
（6）子曰：“刚、毅、木、讷近仁。”
大意：孔子说：“刚强、果决、朴质，而言语不轻易出口，有这四种品德的人近于仁德。”
译文：Confucius says，the man who is firm，and magnanimous；plain in his manners，and slow in speech，is near perfect virtue.
注释：这些天然的优点只要通过文化修饰就能成就一个人的德行。（These natural good qualities only want to be adorned by literature in order to finish the man's virtue.）
进一步注释：这是一个致命的错误。虽然我必须承认，学习能够成就人的德行，有时也是造就人脾性的一种途径，但人世间不乏悲哀的证据，光靠学习完全不足以真正改造堕落的人性。我们难道没有见过身边很多才高八斗却恶毒卑鄙的人吗？也有很多人学问不高，却大仁大义！（This is a fatal error.For although it must be allowed，that learning gives a polish to human virtue，and sometimes proves a means of leading to genuine sanctity of character；yet the world affords numerous and melancholy proofs，that mere human learning is totally inadequate to the genuine renovation of depraved human nature.Have not many of the most learned been the most vicious，while many of the least learned have been the most virtuous of our species！）（子路篇13.27，Collie，p.63）
译者在此针对“学识”（learning）和“仁德”（virtue）的关系，再次严厉批判孔子的观点，指出虽然学习可以提升人的品格，但学识并不能给人的本质带来真正的革新。事实上，我们可以看到，在人世间，不乏学识渊博却人格低劣之辈，也有很多目不识丁却义薄云天的仁德之人。
（7）子路问成人。子曰：“若臧武仲之知，公绰之不欲，卞庄子之勇，冉求之艺，文之以礼乐，亦可以为成人矣。”……
大意：子路问怎样才是全人。孔子道：“智慧像臧武仲，清心寡欲像孟公绰，勇敢像卞荘子，多才多艺像冉求，再用礼乐来成就他的文采，也可以说是全人了。”……
译文：Tsze Loo asked what constitutes an accomplished man.Confucius replied，if a man possesses the knowledge of Tsang Woo Chung—the moderation of Kung Cho—the bravery of Peen Chwang Tsze，and the skill in the arts of Yen Kew，and were he to polish all these accomplishments by the knowledge of polite manners and music，he might be esteemed a perfect man.
注释：孔子的话并没有道出最高层次的“完”，而只是子路力所能及的“德”。如果要说最高级的“完美德行”，除非像圣人一样，你能够最出色地、完完全全地履行所有的人生义务，否则都不配称作“完”。（This does not speak of the highest degree of perfection，it only treats of that degree of excellence which Tsze Loo was capable of attaining.If you speak of the highest excellence，then unless，like the sage，you completely perform all the duties of man，to the highest extent，it is not worth calling perfection.）
进一步注释：如果这里所说的“所有的人生义务”指的是有罪之人对上帝、自己和他人的责任，那么我们对此言论无可非议。而我们也很有理由忧虑，虽然他们的圣人被那些相当熟悉的人奉为“完人”的典范，却在对上帝的义务方面严重缺失。这是一个非常致命的问题，导致了这些中国的贤人无法真正成为“完美德行”的典范。（If by all the duties of man，they mean all the duties which a guilty human being，owes to God，as well as to himself，and fellow creatures，we should have no objection to this statement，but there is too much reason to fear，that their sages，although by those who knew no better，considered models of perfection，were radically defective in their duty to the Supreme Being.This is a capital deficiency，and renders the Chinese worthies very inadequate models of perfect virtue.）（宪问篇14.12，Collie，p.66）
译者认为孔子对“完人”的定义不够全面。一个人只有履行了他所有的责任，才能被称为完人，而这所有责任中，又应当包括一个人对上帝、对自己和对他人的一切义务。孔子这样的圣人，也许在其他方面都做到了极致，却没有能够履行对上帝的义务，因此这个严重的缺陷导致了中国式的仁德都不够完满。这里其实是批判中国古代那些以孔子为典范的“完人”不完，因为他们都没有完成对上帝的使命。
（8）孺悲欲见孔子，孔子辞以疾。将命者出户，取瑟而歌，使之闻之。
大意：孺悲来，要会晤孔子，孔子托言有病，拒绝接待。传命的人刚出房门，孔子便把瑟拿下来弹，并且唱着歌，故意使孺悲听到。
译文：Joo Pei wished to have an interview with the sage，the latter refused to grant it，on the ground of being sick，but as soon as the bearer of this message went out，the sage took his harp and played so that Joo might hear him.
注释：孺悲曾是孔子的学生，但他一定是犯过什么严重的错误，导致圣人通过这种方式来拒绝他，以显示对他严厉的批评和不满。（Joo Pei，had been a student of the sage，but must have committed some misdemeanor，hence the sage deeply reproved him by this refusal.）
进一步注释：请上帝宽恕这赤裸裸的谎言对观者和读者的道德影响！上天不会如此欺骗人！诚然，孔子是一位可与永恒无过的上帝相媲美的人！若圣人一言未发，更为可取。而他的所作所为则会给追慕者一个极坏的示范，如若不能深刻反省，获得耶稣基督的宽恕，将被惩以永恒的哀恸。当今的中国人在说谎造假方面甚为突出，是否也是效仿了这位先贤之故？（Pray what moral renovation could this palpable falsehood effect on the beholder，or upon the reader of this barefaced lie！Does heaven thus deceive men！Truly such a man was a worthy compeer to the God of eternal and inviolable truth！It had been much better that the sage had not spoken at all，then what he should by his example encourage his admirers in a hateful practice，which if not deeply repented of，and pardoned through the atonement of Jesus，must be punished with everlasting woe.Is it in imitation of the sage that the Chinese of the present day distinguish themselves by telling falsehoods？）（阳货篇17.20，Collie p.86）
译者批判孔子撒谎拒见的做法，认为这会对他人造成不良的影响。孔子是一个堪与上帝相提并论的对象，但上帝决不会欺骗人。对于欺骗的行为，如果不幡然悔悟，并得到上帝的宽恕，将会受到永久的谴责和惩罚。译者甚至尖锐辛辣地质问，当代中国人善于欺骗造假，是否是在模仿他们的先贤？