nunia
[个人文集]
加入时间: 2005/11/04
文章: 2184
经验值: 5079
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作者：nunia 在 罕见奇谈 发贴, 来自 http://www.hjclub.org
III. HEAVEN AND MAN GO THEIR OWN WAYS 213
1. Lao-tzu's Taoism: The Art of Ruling by Spontaneity 215
Old Tan and the book Lao-tzu 215
The Way 219
Reversal 223
Doing nothing 232
The mystical and the practical 234
2. Hsün-tzu's Confucianism: Morality as Man's Invention
to Control His Nature 235
Heaven 238
Human nature 244
The heart 251
Ceremony and music 255
Theory of naming 261
(1) The purpose of having names 263
(2) The evidence for assimilating and differentiating 264
(3) The pivotal requirements for instituting names 265
3. Legalism: An Amoral Science of Statecraft 267
Adapting to change 270
Standards and laws 273
The debate over power, morality and law 278
Control of the bureaucracy 282
Legalism and Lao-tzu 285
4. Two Political Heresies 292
1. Criticism of hereditary monarchy 292
2. The question of Chinese anarchism 299
The Chuang-tzu 'Primitivist' 306
IV. THE REUNIFICATION OF THE EMPIRE AND OF
HEAVEN AND MAN 313
1. The Cosmologists 315
Proto-science and modern science 315
Correlative thinking and correlative
cosmos-building 319
Cosmology before the Han 325
Pairs: Yin and Yang 330
Fours and fives: the Five Processes 340
A Kuan-tzu cosmology based on water 356
The Yi 358
2. Syncretism and the Victory of Confucianism 370
Appendix 1: A Classification of Chinese Moral
Philosophies in Terms of the Quasi-syllogism 383
Appendix 2: The Relation of Chinese Thought to
Chinese Language 389
Notes 429
Romanisation Conversion Table: Wade-Giles/Pinyin 441
Abbreviations 445
Bibliography 447
Name Index 469
Subject Index
PREFACE
This is a general history of Chinese philosophy in the classical age ( 500-200 B.C.) which takes advantage of the progress of textual, grammatical and exegetical studies over the last few decades. Its theme is as much how the sages thought as what they thought, with the focus on debate between rival schools. We now know that there is much more rational discourse in the literature than used to be supposed, especially since scholars ceased to be deterred by textual problems from taking full account of the Later Mohist corpus. But just as much attention will be given to the analysis of modes of thinking at the opposite extreme from Western rationality, to the aphorisms of Lao-tzu, the correlations of YinYang cosmology and the divinatory system of the Yi. Direct quotation will sometimes exceed exposition, to avoid that dangerous detachment of 'thoughts' from thinking and saying which leaves little behind but labels and slogans, 'universal love' ( Mo-tzu), 'Human nature is good' ( Mencius), 'Human nature is bad' ( Hsün-tzu).
The major histories of Chinese philosophy available in English earlier in this century came from Chinese stimulated to re-examine their tradition by influences from the West, by Pragmatism ( Hu Shih) and Neo-Realism ( Fung Yu-lan). In recent years the most original proposals have come from the borders between Western sinology and professional philosophy, for example from the philosopher Herbert Fingarette in Confucius: The Secular as Sacred, and the sinologist Roger Ames and philosopher David Hall in Thinking Through Confucius. We, like the Chinese, fully engage with the thought only when we relate it to our own problems. I shall not scruple to ride a couple of hobby-horses of my own: the impossibility of fully disengaging analytic from correlative thinking, and a 'quasi-syllogism' useful for interpreting Chinese thought which has also altered my perspective on Western moral philosophy--not because I suppose that the understanding of Chinese philosophy depends on swallowing my own, but because it does depend on philosophising for oneself. Taking Chinese thought seriously is not simply a matter of acknowledging the rationality of some of it (and perhaps denying the name 'philosophy' to the rest), nor of discovering something valuable to oneself in the poetry of Lao-tzu or the diagrams of the Yi. Its study constantly involves one in important contemporary issues in moral philosophy, the philosophy and history of science, the deconstruction of established conceptual schemes, the problems of relating thought to linguistic structure, and correlative thinking to logic.
References are supplied to existing versions of the texts, but all quoted passages are newly translated. This is necessary to ensure consistent equivalents to the key words. In any case available translations inevitably represent all stages in the progress of sinology over the last century; the reader searching for a quoted passage in an older version may sometimes find it hard to recognise. Romanisation follows the Wade-Giles system. I have occasionally supplied tone marks to distinguish words pronounced in different tones which would otherwise be confusable (for example the Emperor Chòu overthrown by the Chou).
Since the book is designed for the general reader interested in philosophy, works of scholarship available only in Chinese or Japanese are mentioned only when depending on evidence unpublished in Western languages. I apologise if this does less than justice to the importance of Far-Eastern scholarship. For full acknowledgement of aid from others I would have to mention everyone with whom I have discussed the issues fruitfully over the 30 years or more that I have worked in this field. Many will find their names in the body of the work; I select for explicit thanks only some who have read and criticised substantial parts of the manuscript, Christoph Harbsmeier, Roger Ames, Henry Rosemont, Hal Roth, Robert Henricks.
I wish to thank also the institutions in which I have worked on this book; the Institute of East Asian Philosophies, Singapore; the Department of Linguistics, Tsing Hua University, Taiwan; the Department of Religious Studies, Brown University; the Department of Philosophy, University of Hawaii; and also the School of Oriental and African Studies, London, where I did my earlier researches into Chinese language and philosophy.
From "Disputers of the TAO" - Philosophical Argument in Ancient China by A.C. Graham
作者：nunia 在 罕见奇谈 发贴, 来自 http://www.hjclub.org |
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当前，宜崇道，而非尊儒。历来大乱后，都由道来收拾残局。
