《中国哲学简史》读书报告

BookReportName:Aaron李浩亮Date:December30th,2013Thebook:FengYoulan:AShortHistoryofChinesePhilosophy(ChineseversiontranslatedbyTuYouguang)Publisher:PekingUniversityPressThebookAShortHistoryofChinesePhilosophyismainlyaboutthehistoryofChinesephilosophyasthetitlewrites,anditalsotalksabouthowtheChinesephilosophycameintobeingandexplainitbyshowinglotsofdetailedinformation,politicalandeconomicsituationatthattimeandbackgroundknowledgeincluded.AndthebookshowsusthedevelopmentofChinesephilosophyintheorderoftime,too,besidesmainthoughtsandideologistsofseveralchiefschools,suchasLaozi,oneofthemostwell-knownideologistsofTaoistschool.Inaddition,inthelasttwochapterswecanhaveafurtherunderstandingofthemixtureofChineseandwesternphilosophyduringlatestcenturies,whenourcountrywasfacingtheimportofwesterncultureaswellastheinvasion.Inaword,AShortHistoryofChinesePhilosophyisabriefsummaryofChinesephilosophywithagreatnumberofmaindetails,andthevitalpartistogiveusreadersespeciallyforeignonesabriefintroductionofseveralchiefschoolsincludingtheirmainthoughtsandcharacters.Theauthor,ProfessorFengYoulan,hadalectureonChinesephilosophyinUniversityofPennsylvania.ThenhisEnglishlecturescriptswerecollectedandthebookAShortHistoryofChinesePhilosophywaspublishedMacmillanUSA.Hetaughtforeignstudentsthislectureusingwordsassimpleaspossible,becauseitwasdifficultforthemtounderstandsomanyshortbutnearlynonsensesentences.Asaresult,wecanalsoeasilyunderstandsomecomplicatedandstrangeviewsofancientideologists.Forexample,whentheauthortalksaboutthewayofachievingRelativeHappinessandAbsoluteHappinessatfirst,aswellasthedistinguishbetweenthesetwokindsofHappinessofTaoistschool,Ithinkitiscertainlydifficultforforeignpeopletounderstand,becauseit’salsohardforusChinesereaderstorealizethetruetheoryentirely.Therefore,ProfessorFengexplainsitwithmanysimplestories.Furthermore,hetransformstheoriginalwordsofthoseclassicmasterpiecesintosomesimplethoughlongsentences.Withthehelpofrelativestoriesandsimplesentences,wecanfigureoutthekeytoachieveRelativeHappinessthatwehavetohaveafullandfreeexerciseofourinnernaturalability,andfollowthefreedevelopmentofournaturewithoutanyartificialchangeofit.AndthemethodofgettingAbsoluteHappinessistohaveahigherlevelunderstandingofthenaturesothatwewillnotbedisturbedbytheemotions,sowewon’tbesad,anyimpactoftheproof,andsomesecondaryviewsofthoughtsandideologistsarereferredonetimebutnotexplainedindetails.ThechapteroftheYing-YanSchoolreferstolessdetailsandexplanations,butitreservesandquotessomesentencesfromtherelativemasterpiecesinthisschool,bytheway,thesentencesareeasytounderstandsoastononeedofmoredetailedinformationandillustration.Inanotherway,ithasincludedallaspectsofknowledgeabouttheuniversalandnaturalthoughtsoftheYing-YanSchool,soitcanstillgivereadersafullandcompleteunderstanding.Therefore,thoughitisinsuchashortedition,thebookAShortHistoryofChinesePhilosophycanstillshowsoutitsfunctioncontributingtopeople’sperfectandfullknowingaboutthehistoryandprocessofChinesephilosophy.Additionally,somewordsreservedoriginallyfromtheancientandclassicbookscanleadustoexperiencethosefamousideologists’experiences,thoughtsandeventheirmentalactivities.Itiswonderfultoreadthesetoexperiencedifferentdynastiesandphasesbyyourselvesown.Atlast,Ihopeallpeoplecanhaveachancetoreadthisbook,andthenpeoplecanhaveamoreunderstandingoftheirlives,theirfamily,countries,natureandtheuniverse.Maybetheywillhavedifferentopinionsamongthemselvesordifferentfromthoseideologists,butitistheaimofphilosophytomakepeoplethinkmuchfurtherbythemselvesandtrytofindoutthefinalandtrueanswer.Andthephilosophycangetpeopletobefondoftheknowledgeandvirtue,andthepursuitofthemaswell.ItmayalsobethepurposeofthispublishmentofAShortHistoryofChinesePhilosophy,Ithink.QuotationsTheplacewhichphilosophyhasoccupiedinChinesecivilizationhasbeencomparabletothatofreligioninothercivilizations.哲学在中国文化中所占的地位，历来可以与宗教在其他文化中的地位相比。(P5)Fortunately,however,besidesreligionthereisphilosophy,whichprovidesmanwithanaccesstothehighervalues-anaccesswhichismoredirectthanthatprovidedbyreligion,becauseinphilosophy,inordertobeacquaintedwiththehighervalues,manneednottaketheroundaboutwayprovidedbyprayersandrituals.Thehighervalueswithwhichmanhasbecomeacquaintedthroughphilosophyareevenpurerthanthoseacquiredthroughreligion,becausetheyarenotmixedwithimaginationandsuperstition.不过幸好除了宗教还有哲学，为人类提供了获得更高价值的途径——一条比宗教提供的途径更为直接的途径，因为在哲学里，为了熟悉更高的价值，无需采取祈祷、礼拜之类的迂回的道路。通过哲学而熟悉的更高价值，比通过宗教而获得的更高价值，甚至要纯粹得多，因为后者混杂着想象和迷信。(P9)Sagelinesswithinandkinglinesswithout内圣外王(P12)Thepurposeofthestudyofphilosophyistoenableaman,asaman,tobeaman,notsomeparticularkindofman.Otherstudies-notthestudyofphilosophy-enableamantobesomespecialkindofman.学哲学的目的，是使人作为人能够成为人，而不是成为某种人。其他的学习（不是学哲学）是使人能够成为某种人，即有一定职业的人。(P15)Theoriginalissuggestive,butthetranslationisnot,andcannotbe.原文是富于暗示的，而译文则不是，也不可能是。(P18)ReversalIstheMovementofTao反者道之动(P22)MembersoftheJuschoolhadtheiroriginintheliterati.

MembersoftheMohistschoolhadtheiroriginintheknights.

MembersoftheTaoistschoolhadtheirorigininthehermits.

MembersoftheSchoolofNameshadtheirorigininthedebaters.

MembersoftheYin-Yangschoolhadtheirorigininthepractitionersofoccultarts.

MembersoftheLegalistschoolhadtheirorigininthe"menofmethods."儒家者流盖出于文士。墨家者流盖出于武士。道家者流盖出于隐者。名家者流盖出于辩者。阴阳家者流盖出于方士。法家者流盖出于法术之士。(P40)Hewasatransmitterandnotanoriginator,originatingthroughtransmitting.述而不作，以述为作。(P43)Thewisearefreefromdoubts;thevirtuousfromanxiety;thebravefromfear.知者不惑，仁者不忧，勇者不惧。(P48)AtfifteenIsetmyheartonlearning.AtthirtyIcouldstand.AtfortyIhadnodoubts.AtfiftyIknewtheDecreeofHeaven.AtsixtyIwasalreadyobedient[tothisDecree].AtseventyIcouldfollowthedesiresofmymindwith­outoversteppingtheboundaries[ofwhatisright].吾十有五，而志于学。三十而立。四十而不惑。五十而知天命。六十而耳顺。七十而从心所欲。不逾矩。(P48)Inorder,therefore,toinducepeopletopracticetheprincipleofall-embracinglove,MoTzu,inadditiontotheforegoingarguments,introducesanumberofreligiousandpoliticalsanctions.为了诱导人们实行兼爱，所以墨子在上述的道理之外，又引进了许多宗教的、政治的制裁。(P58)Thustherulerofthestatewasfirstestablishedbythewillofthepeople,inordertosavethemselvesfromanarchy.国君最初是由人民意志设立的，是为了把他们从无政府状态中拯救出来。(P61)Thus,MoTzuargues,thestatemustbetotalitarianandtheauthorityofitsrulerabsolute.如是墨子论证出，国家必须是极权主义的，国君的权威必须是绝对的。(P61)Ifeverybodywouldrefusetopluckoutevenasinglehair,andeverybodywouldrefusetotaketheworldasagain,thentheworldwouldbeinperfectorder.人人不损一毫，人人不利天下：天下治矣。(P65)Hewhoinhisconductvalueshisbodymorethanhedoestheworld,maybegiventheworld.Hewhoinhisconductloveshimselfmorethanhedoestheworld,maybeentrustedwiththeworld.贵以身为天下，若可寄天下；爱以身为天下，若可托天下。(P66)Thisis,thattheConfucianistsconsideredhuman-heartednessasaqualitythatdevelopsnaturallyfromwithinthehumannature,whereastheMohistsconsideredall-embracingloveassomethingartificiallyaddedtomanfromwithout.这就是，儒家认为，仁是从人性内部自然地发展出来的；而墨家认为，兼爱是从外部人为地附加于人的。(P73)AsMenciusaffirms:"AllmencanbecomeYaoorShun."正如孟子断言的："人皆可以为尧舜"。(P79)ThusChuangTzuandLaoTzubothadvocategovernmentthroughnon­government,butforsomewhatdifferentreasons.LaoTzuemphasizeshisgeneralprinciplethat"reversingisthemovementoftheTao."Themoreonegoverns,heargues,thelessoneachievesthedesiredresult.AndChuangTzuemphasizesthedistinctionbetweenwhatisofnatureandwhatisofman.Themoretheformerisovercomebythelatter,themoretherewillbemiseryandunhappiness.庄子和老子都主张不治之治，但是所持的理由不同。老子强调他的总原理"反者道之动"。他的论证是，越是统治，越是得不到想得到的结果。庄子强调天与人的区别。他的论证是，越是以人灭天、越是痛苦和不幸。(P105)Onlytheessence,anaxisasitwere,isthecentero