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正文
古之學者必有師。師者，所以傳道受業解惑也。人非生而知之者，孰能無惑？惑而不從師，其為惑也，終不解矣。生乎吾前，其聞道也，固先乎吾，吾從而師之；生乎吾後，其聞道也，亦先乎吾，吾從而師之。吾師道也，夫庸知其年之先後生於吾乎？是故無貴無賤，無長無少，道之所存，師之所存也。
嗟乎！師道之不傳也久矣，欲人之無惑也難矣。古之聖人，其出人也遠矣，猶且從師而問焉；今之眾人，其下聖人也亦遠矣，而恥學於師。是故聖益聖，愚益愚。聖人之所以為聖，愚人之所以為愚，其皆出於此乎？愛其子，擇師而教之；於其身也，則恥師焉，惑矣。彼童子之師，授之書而習其句讀者，非吾所謂傳其道、解其惑者也。句讀之不知，惑之不解，或師焉，或不焉，小學而大遺，吾未見其明也。巫醫、樂師、百工之人，不恥相師。士大夫之族，曰“師”曰“弟子”雲者，則群聚而笑之。問之，則曰：彼與彼年相若也，道相似也，位卑則足羞，官盛則近諛。嗚呼！師道之不複，可知矣。 巫醫、樂師、百工之人，君子不齒，今其智乃反不能及，其可怪也歟！
聖人無常師。孔子師郯子、萇弘、師襄、老聃。郯子之徒，其賢不及孔子。孔子曰“三人行，則必有我師。”是故弟子不必不如師，師不必賢於弟子。聞道有先後，術業有專攻，如是而已。
李氏子蟠，年十七，好古文，六藝經傳皆通習之，不拘於時，學於餘。餘嘉其能行古道，作《師說》以貽之。
In ancient times those who wanted to learn would seek out a teacher, one who could propagate the doctrine1, impart professional knowledge, and resolve doubts. Since no one is born omniscient, who can claim to have no doubts? If one has doubts and is not willing to learn from a teacher, his doubts will never be resolved. Anyone who was born before me and learned the doctrine before me is my teacher. Anyone who was born after me and learned the doctrine before me is also my teacher. Since what I desire to learn is the doctrine, why should I care whether he was born before or after me? Therefore, it does not matter whether a person is high or low in position, young or old in age. Where there is the doctrine, there is my teacher.
Alas! The tradition of learning from the teacher has long been neglected. Thus it is difficult to find a person without any doubts at all. Ancient sages, who far surpassed us, even learned from their teachers. People today, who are far inferior to them, regard learning from the teacher as a disgrace. Thus, wise men become more wise and unlearned men become more foolish. This explains what makes a wise man and what makes a foolish man.
It is absurd that a person would choose a teacher for his son out of his love for him, and yet refuse to learn from the teacher himself, thinking it a disgrace to do so. The teacher of his son teaches the child only reading and punctuation, which is not propagating the doctrine or resolving doubts as the aforementioned. I don"t think it wise to learn from the teacher when one doesn"t know how to punctuate, but not when one has doubts unresolved, for that I find to be the folly of learning in small matters, but neglecting the big ones. Even medicine men, musicians and handicraftsmen do not think it disgraceful to learn from each other. When one of the literati calls another man his "teacher"and himself his "student" people will get together and invariably laugh at him. If you ask them why they are laughing, they will say that since he is almost of the same age and as erudite as another man, it would be degrading for him to call the other man "teacher" if the other man"s social rank is lower than his; and it would be flattering if the other man"s social rank is higher. Alas! It is clear that the tradition of learning from the teacher can no longer be restored. Medicine men, musicians and handicraftsmen are despised by the gentlemen. How strange it is that gentlemen are less wise than these people!
The ancient sages did not limit themselves to particular teachers. Confucius had learned from people like Tanzi2, Changhong3, Shixiang4, and Laodan5, who were not as virtuous and talented as Confucius. Confucius said "If three men are walking together, one of them is bound to be good enough to be my teacher."A student is not necessarily inferior to his teacher, nor does a teacher necessarily be more virtuous and talented than his student. The real fact is that one might have learned the doctrine earlier than the other, or might be a master in his own special field.
Pan, the son of Li"s family, who is only seventeen years old, loves to study Chinese classics of the Qin and Han dynasties, and masters the six jing6 and their annotations. He does not follow conventions and is willing to learn from me. I appreciate his ability to act in accordance with the old tradition of learning. Therefore I dedicate this piece to him.
譯文:
古時候求學問的人一定有老師。所謂老師，就是(用來)傳授道理、授與專業知識、解答疑難問題的人。人不是生下來就懂道理的，誰能夠沒有疑難問題呢？有疑難問題卻不跟老師請教，那些成為疑難的問題便終究不會解決了。出生在我前麵的，他懂得道理本來比我早，我跟隨他,以他為師；出生在我後麵的，他懂得道理要是也比我早，我也跟他學習。我學習的是道理，哪管他出生在我之前還是在我之後呢？因此，不論地位高還是低，不論年齡大還是小，道理存在的地方，老師也就在那裏。
唉！從師學習的傳統不被繼承已經很久了，要人們沒有疑難問題是很困難的了！古時候的聖人，超出一般人夠遠了,尚且跟從老師請教；現在的一般人，他們不如聖人也夠遠了,卻以向老師學習為恥辱。因此，聖人就更加聖明，愚人就更加愚蠢。聖人的所以成為聖人，愚人的所以成為愚人，大概都是由於這個原因吧？人們愛自己的孩子，就選擇老師來教他們；對於自己呢，卻不肯從師學習，這真糊塗了。那些兒童們的老師，是教給兒童們讀書和學習書中文句的，不是我所說的那種傳授道理、解釋疑難問題的老師。不懂得書中的文句就從師學習，疑難問題不得解釋，卻不向老師請教，小事學習，大事反而丟棄，我看不出他們明白道理的地方。巫醫、樂師、各種工匠，不把相互學習當作難為情。讀書做官的這類人，一聽到有人以“老師”、“學生”相稱，就許多人聚集在一起譏笑人家。問他們為什麽這樣，他們就說：“他和他年紀差不多，學問也差不多。稱地位低的人為師，就感到羞恥，稱官位高的人為老師，就近於拍馬。”唉！從師學習的傳統不能恢複，從這裏可以知道了。巫醫、音樂師和工匠，是所謂上層人士看不起的，現在那些“上層人士”的明智程度竟然反而不及這些人，豈不是可以奇怪的麽！
聖人沒有固定的老師。孔子曾以郯子、萇弘、師襄、老聃為師。郯子這些人，他們的品德才能並不如孔子。孔子說：“三個人一起走，那一定有可以當我老師的。”所以，學生不一定不及老師，老師不一定比學生高明。懂得道理有先有後，技能業務各有鑽研與擅長，不過這樣罷了。
李家的兒子名叫蟠，十七歲，愛好古文，六經的經文和傳注全都學了，不被時俗拘束，來向我學習。我讚許他能實行古代的從師之道，寫這篇《師說》來贈給他。
賞析:
韓愈的《師說》是我國教育史上第一篇專門論述教師的文章。中國是一個有著尊師傳統的國家。古人曾用“天、地、君、親、師”來表達對教師的尊重。“天”和“地”都是虛的，教師是排在國君和父母之後的，實際上名列第三位，可見其重要性。教師是傳播人類文明的使者，沒有教師，人類的文明之火就無法傳遞下去。韓愈看到這一點，並對魏晉以來直到唐代社會上形成的以從師為恥的風氣深為不滿。他勇敢地站出來指出教師具有“傳道、受業、解惑”的重要作用。韓愈把“傳道”放在第一位。“傳道”是什麽意思?就是發揚光大以儒家經典為核心的正統思想。韓愈在《原道》一文中指出“道有君子小人，而德有凶有吉”。他明確指出，自己所說的道，非老子之道，非佛家之道，而是儒家之道，即“古之欲明天下者，先治其國。欲治其國者，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，先誠其意”。修身、齊家、治國、平天下，這是儒家思想的核心，曆代奉為圭臬。韓愈是以傳這個“道”為己任的。因此，對道的理解是解讀《師說》的一把鑰匙。“受業”也是受儒學之業；“解惑”是指解答學者在學習儒學的過程中遇到的疑惑問題。三者的內涵與外延都沒有超出儒學範疇，因此韓愈說：“彼童子之師，授之書而習其句讀者，非吾所謂傳其道解其惑者也。”這就嚴格區分了兩者的不同，實際上是點明了論題的核心。
至於本文的寫作特點，最突出的應是對比手法的運用了。宋代學者黃震在《黃氏日鈔》中寫道：“(《師說》)前起後收，中排三節，皆以輕重相形：初以聖與愚相形，聖且從師，況愚乎?次以子與身相形，子且擇師，況身乎?末以巫醫、樂師、百工與士大夫相形，巫、樂、百工且從師，況士大夫乎?”黃震用了“輕重相形”四個字，精妙至極!孰為“輕重”?何謂“相形”?聖、身、士大夫為“重”，愚、子、巫樂、百工為“輕”。“相形”就是對比。以輕襯重，輕重對比，從而說明重者從師的必要性和重要性。
不過我認為還應深入一步。韓愈何必列三組輕重相形呢?豈無堆砌贅疣之嫌?我認為，“古之聖人”與“今之眾人”的對比是遠與近、上與下的對比，目的在於區分聖人與愚人產生的原因，強調聖人具有虛懷若穀的品質，眾人就更應該從師。但是，拿聖人這樣的“高標”來要求眾人，未免有些不切實際。於是第二個對比出現了：要求孩子從師，自己卻以從師為恥。自身應做孩子的表率，不應對孩子要求嚴，對自身要求寬。這是身邊事，貼切，實際，增強了說服力。巫醫、樂師、百工之人，地位低下，正是這些被士大夫瞧不起的人，也像聖人一樣具有從師的品質。至此，讀者恍然大悟：第一個對比是拿比自身高的聖人來相形，第二個對比是拿身邊事來相形，第三個對比是拿比自身地位低的人來相形。無論比自身高的還是比自身低的，都具有從師的品質，就連孩子也具有這種品質，惟獨“自身”不具備這種品質!這就撕下了以從師為恥的士大夫的虛偽的假麵具，使之無地自容。
韓愈簡介：
韓愈（768～824）唐代文學家、哲學家。字退之。河南河陽（今河南省孟縣）人，祖籍河北昌黎，自稱郡望昌黎，世稱韓昌黎。因官吏部侍郎，又稱韓吏部。諡號“文”，又稱韓文公。在文學成就上，同柳宗元齊名，稱為＂韓柳＂。他是唐代古文運動的倡導者，提倡先秦兩漢的文章，世盛稱其“文起八代之衰”。是唐宋八大家之首。
韓愈三歲而孤，受兄嫂撫育，早年流離困頓，有讀書經世之誌，雖孤貧卻刻苦好學。20歲赴長安考進士，三試不第。25～35歲，他先中進士，三試博學鴻詞科不成，赴汴州董晉、徐州張建封兩節度使幕府任職。後回京任四門博士。36～49歲，任監察禦史，因上書論天旱人饑狀，請減免賦稅，貶陽山令。憲宗時北歸，為國子博士，累官至太子右庶子。但不得誌。50～57歲，先從裴度征吳元濟，後遷刑部侍郎。因諫迎佛骨，貶潮州刺史。移袁州。不久回朝，曆國子祭酒、兵部侍郎、吏部侍郎、京兆尹等職。政治上較有作為。 死諡文公，故世稱韓吏部、韓文公。詩力求險怪新奇，雄渾重氣勢。
韓愈的思想淵源於儒家，但亦有離經叛道之言。他以儒家正統自居，反對佛教的清淨寂滅、神權迷信，但又相信天命鬼神；他盛讚孟子辟排楊朱、墨子，認為楊、墨偏廢正道，卻又主張孔墨相用；他提倡宗孔氏，貴王道，賤霸道；而又推崇管仲、商鞅的事功。他抨擊二王集團的改革，但在反對藩鎮割據、宦官專權等主要問題上，與二王的主張並無二致。這些複雜矛盾的現象，在其作品中都有反映。
嗟乎！師道之不傳也久矣，欲人之無惑也難矣。古之聖人，其出人也遠矣，猶且從師而問焉；今之眾人，其下聖人也亦遠矣，而恥學於師。是故聖益聖，愚益愚。聖人之所以為聖，愚人之所以為愚，其皆出於此乎？愛其子，擇師而教之；於其身也，則恥師焉，惑矣。彼童子之師，授之書而習其句讀者，非吾所謂傳其道、解其惑者也。句讀之不知，惑之不解，或師焉，或不焉，小學而大遺，吾未見其明也。巫醫、樂師、百工之人，不恥相師。士大夫之族，曰“師”曰“弟子”雲者，則群聚而笑之。問之，則曰：彼與彼年相若也，道相似也，位卑則足羞，官盛則近諛。嗚呼！師道之不複，可知矣。 巫醫、樂師、百工之人，君子不齒，今其智乃反不能及，其可怪也歟！
聖人無常師。孔子師郯子、萇弘、師襄、老聃。郯子之徒，其賢不及孔子。孔子曰“三人行，則必有我師。”是故弟子不必不如師，師不必賢於弟子。聞道有先後，術業有專攻，如是而已。
李氏子蟠，年十七，好古文，六藝經傳皆通習之，不拘於時，學於餘。餘嘉其能行古道，作《師說》以貽之。
In ancient times those who wanted to learn would seek out a teacher, one who could propagate the doctrine1, impart professional knowledge, and resolve doubts. Since no one is born omniscient, who can claim to have no doubts? If one has doubts and is not willing to learn from a teacher, his doubts will never be resolved. Anyone who was born before me and learned the doctrine before me is my teacher. Anyone who was born after me and learned the doctrine before me is also my teacher. Since what I desire to learn is the doctrine, why should I care whether he was born before or after me? Therefore, it does not matter whether a person is high or low in position, young or old in age. Where there is the doctrine, there is my teacher.
Alas! The tradition of learning from the teacher has long been neglected. Thus it is difficult to find a person without any doubts at all. Ancient sages, who far surpassed us, even learned from their teachers. People today, who are far inferior to them, regard learning from the teacher as a disgrace. Thus, wise men become more wise and unlearned men become more foolish. This explains what makes a wise man and what makes a foolish man.
It is absurd that a person would choose a teacher for his son out of his love for him, and yet refuse to learn from the teacher himself, thinking it a disgrace to do so. The teacher of his son teaches the child only reading and punctuation, which is not propagating the doctrine or resolving doubts as the aforementioned. I don"t think it wise to learn from the teacher when one doesn"t know how to punctuate, but not when one has doubts unresolved, for that I find to be the folly of learning in small matters, but neglecting the big ones. Even medicine men, musicians and handicraftsmen do not think it disgraceful to learn from each other. When one of the literati calls another man his "teacher"and himself his "student" people will get together and invariably laugh at him. If you ask them why they are laughing, they will say that since he is almost of the same age and as erudite as another man, it would be degrading for him to call the other man "teacher" if the other man"s social rank is lower than his; and it would be flattering if the other man"s social rank is higher. Alas! It is clear that the tradition of learning from the teacher can no longer be restored. Medicine men, musicians and handicraftsmen are despised by the gentlemen. How strange it is that gentlemen are less wise than these people!
The ancient sages did not limit themselves to particular teachers. Confucius had learned from people like Tanzi2, Changhong3, Shixiang4, and Laodan5, who were not as virtuous and talented as Confucius. Confucius said "If three men are walking together, one of them is bound to be good enough to be my teacher."A student is not necessarily inferior to his teacher, nor does a teacher necessarily be more virtuous and talented than his student. The real fact is that one might have learned the doctrine earlier than the other, or might be a master in his own special field.
Pan, the son of Li"s family, who is only seventeen years old, loves to study Chinese classics of the Qin and Han dynasties, and masters the six jing6 and their annotations. He does not follow conventions and is willing to learn from me. I appreciate his ability to act in accordance with the old tradition of learning. Therefore I dedicate this piece to him.
譯文:
古時候求學問的人一定有老師。所謂老師，就是(用來)傳授道理、授與專業知識、解答疑難問題的人。人不是生下來就懂道理的，誰能夠沒有疑難問題呢？有疑難問題卻不跟老師請教，那些成為疑難的問題便終究不會解決了。出生在我前麵的，他懂得道理本來比我早，我跟隨他,以他為師；出生在我後麵的，他懂得道理要是也比我早，我也跟他學習。我學習的是道理，哪管他出生在我之前還是在我之後呢？因此，不論地位高還是低，不論年齡大還是小，道理存在的地方，老師也就在那裏。
唉！從師學習的傳統不被繼承已經很久了，要人們沒有疑難問題是很困難的了！古時候的聖人，超出一般人夠遠了,尚且跟從老師請教；現在的一般人，他們不如聖人也夠遠了,卻以向老師學習為恥辱。因此，聖人就更加聖明，愚人就更加愚蠢。聖人的所以成為聖人，愚人的所以成為愚人，大概都是由於這個原因吧？人們愛自己的孩子，就選擇老師來教他們；對於自己呢，卻不肯從師學習，這真糊塗了。那些兒童們的老師，是教給兒童們讀書和學習書中文句的，不是我所說的那種傳授道理、解釋疑難問題的老師。不懂得書中的文句就從師學習，疑難問題不得解釋，卻不向老師請教，小事學習，大事反而丟棄，我看不出他們明白道理的地方。巫醫、樂師、各種工匠，不把相互學習當作難為情。讀書做官的這類人，一聽到有人以“老師”、“學生”相稱，就許多人聚集在一起譏笑人家。問他們為什麽這樣，他們就說：“他和他年紀差不多，學問也差不多。稱地位低的人為師，就感到羞恥，稱官位高的人為老師，就近於拍馬。”唉！從師學習的傳統不能恢複，從這裏可以知道了。巫醫、音樂師和工匠，是所謂上層人士看不起的，現在那些“上層人士”的明智程度竟然反而不及這些人，豈不是可以奇怪的麽！
聖人沒有固定的老師。孔子曾以郯子、萇弘、師襄、老聃為師。郯子這些人，他們的品德才能並不如孔子。孔子說：“三個人一起走，那一定有可以當我老師的。”所以，學生不一定不及老師，老師不一定比學生高明。懂得道理有先有後，技能業務各有鑽研與擅長，不過這樣罷了。
李家的兒子名叫蟠，十七歲，愛好古文，六經的經文和傳注全都學了，不被時俗拘束，來向我學習。我讚許他能實行古代的從師之道，寫這篇《師說》來贈給他。
賞析:
韓愈的《師說》是我國教育史上第一篇專門論述教師的文章。中國是一個有著尊師傳統的國家。古人曾用“天、地、君、親、師”來表達對教師的尊重。“天”和“地”都是虛的，教師是排在國君和父母之後的，實際上名列第三位，可見其重要性。教師是傳播人類文明的使者，沒有教師，人類的文明之火就無法傳遞下去。韓愈看到這一點，並對魏晉以來直到唐代社會上形成的以從師為恥的風氣深為不滿。他勇敢地站出來指出教師具有“傳道、受業、解惑”的重要作用。韓愈把“傳道”放在第一位。“傳道”是什麽意思?就是發揚光大以儒家經典為核心的正統思想。韓愈在《原道》一文中指出“道有君子小人，而德有凶有吉”。他明確指出，自己所說的道，非老子之道，非佛家之道，而是儒家之道，即“古之欲明天下者，先治其國。欲治其國者，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，先誠其意”。修身、齊家、治國、平天下，這是儒家思想的核心，曆代奉為圭臬。韓愈是以傳這個“道”為己任的。因此，對道的理解是解讀《師說》的一把鑰匙。“受業”也是受儒學之業；“解惑”是指解答學者在學習儒學的過程中遇到的疑惑問題。三者的內涵與外延都沒有超出儒學範疇，因此韓愈說：“彼童子之師，授之書而習其句讀者，非吾所謂傳其道解其惑者也。”這就嚴格區分了兩者的不同，實際上是點明了論題的核心。
至於本文的寫作特點，最突出的應是對比手法的運用了。宋代學者黃震在《黃氏日鈔》中寫道：“(《師說》)前起後收，中排三節，皆以輕重相形：初以聖與愚相形，聖且從師，況愚乎?次以子與身相形，子且擇師，況身乎?末以巫醫、樂師、百工與士大夫相形，巫、樂、百工且從師，況士大夫乎?”黃震用了“輕重相形”四個字，精妙至極!孰為“輕重”?何謂“相形”?聖、身、士大夫為“重”，愚、子、巫樂、百工為“輕”。“相形”就是對比。以輕襯重，輕重對比，從而說明重者從師的必要性和重要性。
不過我認為還應深入一步。韓愈何必列三組輕重相形呢?豈無堆砌贅疣之嫌?我認為，“古之聖人”與“今之眾人”的對比是遠與近、上與下的對比，目的在於區分聖人與愚人產生的原因，強調聖人具有虛懷若穀的品質，眾人就更應該從師。但是，拿聖人這樣的“高標”來要求眾人，未免有些不切實際。於是第二個對比出現了：要求孩子從師，自己卻以從師為恥。自身應做孩子的表率，不應對孩子要求嚴，對自身要求寬。這是身邊事，貼切，實際，增強了說服力。巫醫、樂師、百工之人，地位低下，正是這些被士大夫瞧不起的人，也像聖人一樣具有從師的品質。至此，讀者恍然大悟：第一個對比是拿比自身高的聖人來相形，第二個對比是拿身邊事來相形，第三個對比是拿比自身地位低的人來相形。無論比自身高的還是比自身低的，都具有從師的品質，就連孩子也具有這種品質，惟獨“自身”不具備這種品質!這就撕下了以從師為恥的士大夫的虛偽的假麵具，使之無地自容。
韓愈簡介：
韓愈（768～824）唐代文學家、哲學家。字退之。河南河陽（今河南省孟縣）人，祖籍河北昌黎，自稱郡望昌黎，世稱韓昌黎。因官吏部侍郎，又稱韓吏部。諡號“文”，又稱韓文公。在文學成就上，同柳宗元齊名，稱為＂韓柳＂。他是唐代古文運動的倡導者，提倡先秦兩漢的文章，世盛稱其“文起八代之衰”。是唐宋八大家之首。
韓愈三歲而孤，受兄嫂撫育，早年流離困頓，有讀書經世之誌，雖孤貧卻刻苦好學。20歲赴長安考進士，三試不第。25～35歲，他先中進士，三試博學鴻詞科不成，赴汴州董晉、徐州張建封兩節度使幕府任職。後回京任四門博士。36～49歲，任監察禦史，因上書論天旱人饑狀，請減免賦稅，貶陽山令。憲宗時北歸，為國子博士，累官至太子右庶子。但不得誌。50～57歲，先從裴度征吳元濟，後遷刑部侍郎。因諫迎佛骨，貶潮州刺史。移袁州。不久回朝，曆國子祭酒、兵部侍郎、吏部侍郎、京兆尹等職。政治上較有作為。 死諡文公，故世稱韓吏部、韓文公。詩力求險怪新奇，雄渾重氣勢。
韓愈的思想淵源於儒家，但亦有離經叛道之言。他以儒家正統自居，反對佛教的清淨寂滅、神權迷信，但又相信天命鬼神；他盛讚孟子辟排楊朱、墨子，認為楊、墨偏廢正道，卻又主張孔墨相用；他提倡宗孔氏，貴王道，賤霸道；而又推崇管仲、商鞅的事功。他抨擊二王集團的改革，但在反對藩鎮割據、宦官專權等主要問題上，與二王的主張並無二致。這些複雜矛盾的現象，在其作品中都有反映。
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