中国从来以礼义之邦著称。
China has always been known as a land of propriety and righteousness.
礼义生于富足，盗窃起于贫穷。
本文力图探寻其产生的根源，解析儒家礼义的消极影响。
This pape try to seek the root of it's produce, analyze negative influence of the Confucianist ceremony and justice.
还有，礼义要求过高，把人人看作圣贤。结果做不到只能作伪。
Also, the propriety and justice is too high, to everybody as a saint. The result can not do can only be fake.
如果知道这样做不合乎礼义，这就要迅速停止，为什么要等到明年呢？
If you know this does not meet the propriety and justice, which would be quickly stopped, why should it wait until next year?
我国素称礼义之邦，有着丰富的商业道德遗产，它是古代商业文化的重要内容。
Ours is Known as a polite and righteous country with rich heritage of the commercial morality, which is an important content of the ancient commercial civilization.
自古以来，中国的“美”基于儒家思想的“发乎情止乎礼义”，追求感情与理性调和。
Since the ancient times, the "beauty" of China has been based on the Confucian "control emotion with manner," pursuing harmony of emotion and reason.
然而，人的先天恶性可以通过“化性起伪”即后天的礼义教化、法规约束使之弃恶从善。
However, this embodied evil of man can be removed or restricted by moral education and laws.
一方面，“天生之心”因不具礼义之道而无法推动人达至圣人君子，反而易使人流于恶；
On one hand, as"the heart of the heaven creating"has no"Li"in it , it can't develop a man into a nobleman;
《公羊传》继承了先秦儒家严夷夏之别的思想，却凸显了礼义文化这一区分夷夏的标准；
Gongyangzhuan inherited Xian Qin' s Confucian thought to differ barbarians from Cathay strictly, but it emphasized rites as a standard to differ the two groups.
荀子肯定了性本恶之人在礼义法度等外在道德规范的约束下不断弃恶从善、积善成德的可能性。
Xunzi affirmed the possibility that a bad man can be cultivated into a good one under the condition of external moral norms.
一是认为宋玉所赋＂发乎情止乎礼义＂，＂得诗人风化之本＂，而巫山神女的被玷污是后人所为，与宋玉无关。
One is that Song Yu's description sullied Goddess's image, and the other is that the tarnish was made by the later generation and had nothing to do with Song Yu.
一是认为宋玉所赋＂发乎情止乎礼义＂，＂得诗人风化之本＂，而巫山神女的被玷污是后人所为，与宋玉无关。
One is that Song Yu's description sullied Goddess's image, and the other is that the tarnish was made by the later generation and had nothing to do with Song Yu.
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