1、Zhengxiang Wei Ph.D. in Philosophy Professor Tsinghua University http:/ 2、中国哲学简史，冯友兰著，赵复三 译生活.读书.新知三联书店2009年版、,Company Logo,参考书目2,3、A History of Chinese Philosophy, Vol.1 & 2, by Yu-lan Fung (Author) , Derk Bodde(Translator)，Princeton University Press (August 1, 1983) 4、 A Short History of Chinese
2、Philosophy by Yu-lan Fung (Author), Derk Bodde (Editor),Company Logo,Contents,Introduction One Hundred Schools Comfucius , Mencius Lao Tzu, ChuangTzu Xun Tzu, MoTzu, Han Fei 6. The sole dominating position of Confucianism,7. Tung Chung-shu 8. Neo-Taoism 9/10. Buddhism (1) (2) 11. Neo-Confucianism 12
3、. Marxism in China 13. Islam and Christianity in China (TBD),Company Logo,1,2,3,谁？Who?,学术地位？Academic status?,追寻幸福？After happiness?,Company Logo,谁? Who?,1,Company Logo,生活于? Lived?,1.1,Company Logo,Hsiang Hsiu (221-300) ,styled Tzu-chi, and Kuo Hsiang (died 312), styled Tzu-hsuan, were representatives
4、 of the Mysterious Learning during the Period of Disunity. Hsiang Hsiu lived for 79 years old.,向秀和郭象为南北朝时期的魏晋玄学代表人物。向秀字子期，其生卒年代为221-300， 享年79岁。郭象字子玄，卒于312年。,Company Logo,来自? From where?,1.2,Company Logo,向秀为河内怀人，即 现在的河南武陟县。 郭象的出生地不明。 Hsiang Hsiu was a native of Huai in Ho- nei, the present Wu- chih C
5、ounty in Henan Province.The birth place of Kuo Hsiang is unknown.,Company Logo,生活经历? Life experience?,1.3,Company Logo,向秀清悟有远识，好老庄之学，振起玄风。郭象少有才理，好老庄，能清言。为人行薄，以秀义不传于世，遂窃以为己注，有添加内容，故庄子注可视为二人合著之作品。,Company Logo,Hsiang Hsiu was clear in understanding and far-reaching in knowledge. He had an extraordinar
6、y liking for Lao and Chuang, evoked the real spirit of Taoism. Kuo Hsiang already showed outstanding talent as a youth. He was fond of Lao and Chuang and an adept in “pure tall” ( or ching tan, the art of conversing about philosophy and abstract topics only, avoiding all mundane matters). He was a m
7、an of petty character, and on seeing that Hsius treatise was not transmitted in the world, he plagiarized it and made it out to be his own commentary, and he added some contents. So the Chuang-tzu Commentary can be considered as a collaborated work.,Company Logo,主要作品? Main Works?,1.4,Company Logo,向秀
8、和郭象合著庄子注 Hsxiang Hsiu and Kuo Hsiangs collaborated work the Chuang Tzu Commentary,Company Logo,学术地位? Academic status?,2,Company Logo,他们的学术地位与玄学的学术地位相关。西汉末东汉初之际，为纬书及谶（chn）书最盛行的时代。古文经学家不用谶纬， 使孔子反于“师”之地位。东汉及三国之际，道家学说复兴。至南北朝时，道家之学益盛。道家之学，当时谓为玄学。玄学家虽宗奉道家，而其中之一部分仍以孔子学说为思想正统。而向秀与郭象的玄学一是切中了儒家的不足之处，二是为佛学的兴起提
9、供了思想条件。,Company Logo,Their academic status was related to that of the Mysterious Learning. At the end of the Western Han and the beginning of the Eastern Han, the apocryphal and prognostication texts were most prevalent. With the rise of the Old Text school, however, this literature gradually fell i
10、nto disfavor and the position of Confucius reverted from that of a semi-divine being back once more to that of “teacher”. At the beginning of the Eastern Han and in the Period of the Three Kingdoms, there was a revival of Taoism. During the Period of the Southern and Northern Dynasties, Taoism becam
11、e increasingly important. Taoism was called “Mysterious Learning” at that time. Noteworthy is the fact that though all these men were adherents of Taoism, some nevertheless continued to regard Confucius doctrine as orthodox theory. The Mysterious Learning of Hsxiang Hsiu and Kuo Hsiang, one the one
12、hand, noticed the disadvantages of Confucianism, and on the other hand, provided the theoretical conditions for the rising of Buddhism.,Company Logo,追寻幸福? After happiness?,3,Company Logo,Way of pursuing happiness: A man can get happiness through the Happy Excursion or become the “Perfect Man”.,幸福之路
13、逍遥与至人,Company Logo,如何逍遥？ How to have the Happy Excursion?,3.1,Company Logo,何为“独化”？ What is “self- transformation”?,3.1.1,Company Logo,All things are as they are of themselves and do not depend on anything else, this is called “self-transformation”. “The creating of things has no Lord; every thing cr
14、eates itself”: such is the “principle of self-transformation”.,物皆自然而然，更无所待，此谓“独化”。“造物无主，而物各自造”，为“独化之理”。,Company Logo,万物之联系？ The relationships of things in the universe?,3.1.2,Company Logo,Each and every thing in the universe has relationship with each and every other thing. “The lips and teeth never
15、 deliberately act for each other, yet when the lips are gone, the teeth feel cold.”,宇宙间之任何事物，皆与其间之他任何事物有关系。“唇齿者，未尝相为，而唇亡则齿寒”。,Company Logo,万物之变化？ The change of all things?,3.1.3,Company Logo,Heaven, Earth, and all things are ever in a state of change. His Shih exemplifies one whose manners were suit
16、able for the occasion; the ugly woman exemplifies one who failed to cast them aside even after the proper occasion for them had passed.,天地万物，无时而不移也。夫礼义，当其时而用之。则西施也。时过而不弃，则丑人也。,Company Logo,何谓“无为”？ What is “non- activity”?,3.1.4,Company Logo,Non-activity means let things be themselves. By relying on
17、non-activity, there will be nothing unaccomplished. The rulers non-activity consists in the management of affairs; his activity consists in the functioning of his ministers. It is the ministers who can manage affairs, but it is the ruler who can cause them to function.,无为即各任其自为。无为而无不为。主上无为于亲事，而有为于用臣
18、。臣能亲事，主能用臣。,Company Logo,何谓“圣智”？ What is “sage wisdom”?,3.1.5,Company Logo,善用人者，使能方者为方，能圆者为圆，各任其能，人安其性。举其自举，载其自载，天下之至轻也。举其性内，则虽负万钧而不觉其重也。外物寄之，虽重不盈锱铢，有不胜任者矣。,Company Logo,The talented employer of men uses those who are skilled in squares to make squares, and those who are skilled in circles to make c
19、ircles, allowing each to perform his particular skill, and thus to act in accordance with his nature. Lift what one oneself is able to lift, carry what one oneself is able to carry, then it will be found to be the lightest thing under Heaven. Lift what is within ones nature, and though it be the bur
20、den of a myriad stone, its weight will not be felt. But assume anything additional, and though its weight be less than a hair, you will be unable to endure it.,Company Logo,如何“逍遥”？ How to have the happy excursion?,3.1.6,Company Logo,大鹏之举动必大，小鸟之举动必小。苟足于其性，则虽大鹏无以自贵于小鸟， 小鸟无羡于天池。故大小虽殊，逍遥一也。物未尝以大欲小，而必以小羡
21、大。故庄子举小大之殊，各有定分，非羡欲所及；则羡欲之累，可以绝矣。夫悲生于累，累绝则悲去；悲去而生命不安者，未之有也。,Company Logo,It is inevitable that the movements of the great peng should be large, as that those of the little bird should be small. If there be satisfaction for their nature, the great peng has nothing to be proud of in comparison with th
22、e small bird, and the small bird has no desire for the Celestial Lake. Therefore, though there be a difference between the great and the small, their happiness is the same. Things, when great, usually do not crave to be small, but, when small, almost surely long to be great. Therefore, Chuang Tzu sh
23、owed the proper limitations of the great and the small, and that they cannot be attained to by any mere longing or craving. In this way the bonds of longing and craving may be broken. Regret springs from these bonds; hence when the bonds are broken, the regret is dissipated. Never is there a case in
24、 which dissipation of this regret does not give peace to ones nature.,Company Logo,何以为至人？ How to become the “Perfect Man”?,3.2,Company Logo,如何“齐物”？ How to equalize things?,3.2.1,Company Logo,人之所患在于不能安其性，不能绝羡欲之累。小者慕大，卑者慕尊， 愚者慕智， 事不任力，动不称情。欲使人免羡欲之累，莫如使人知齐物之义。知万物之皆齐，死生之一贯，则无执、无我。故能忘生死，忘彼我，忘是非。,Company
25、Logo,Human misery arises precisely because of mens inability to remain at peace with their own natures and cast off the bonds of craving and longing. The small hopes to become great, the lowly to become eminent, the stupid to become wise. They neither act in accordance with their natural strength no
26、r move in accordance with their genuine feeling. The best way to enable men to escape the bonds of craving and longing is to make them understand the meaning of the equality of things. By understanding that all things are equal and that life and death belong to a single sequence, we free ourselves f
27、rom self-assertion and egoism. In this way, the sage forgets the distinctions between life and death, the self and others, right and wrong.,Company Logo,如何成为 “至人”？ How to become the “perfect man”?,3.2.2,Company Logo,He who reaches the mystic state of equalizing all things and forgetting egoism is kn
28、own as the perfect man, the sage, or the man who depends on nothing else. He has forgotten the distinctions between all things, so he can merge himself with all the things. Therefore, he can feel the Heaven and Earth and also can adapt himself to the changes.,至齐物忘我之境界之人为至人、圣人、无待之人，这种人已忘一切区别而与物冥，故能体天
29、地而合变化。,Company Logo,影响如何？ How influential?,3.3,Company Logo,在儒家思想成为正统思想后，其弊端也逐渐为人们所意识到。其主要缺陷在于不能为普通人提供一种生活的意义。虽然道家的不少思想被吸收到儒家思想之中，然而道家的价值观仍然是独立的。它对于进取的人来说是种消极的哲学，而对于那些绝望的人或普通人来说，则是有积极意义的。信仰这种哲学使在事业上绝望的人和普通人也能够感受到生活的幸福。向秀和郭象的庄子注使人能重新来理解道家的幸福观。,Company Logo,Since Confucianism became the orthodox theor
30、y, its disadvantages were gradually becoming evident. It could not provide a set of values of life for common people. Even though it had taken in a lot of thoughts of Taoism, the values of life from Taoism were still independent, which seemed to be negative to struggling people, however, it was posi
31、tive to the desperate and common people. The belief could make the desperate people and common people feel happy. Hsiang Hsiu and Kuo Hsiangs Chuang Tzu Commentary inspired people to understand the doctrine of Taoism in a fresh way.,Company Logo,追寻幸福？ After happiness?,向秀和郭象的幸福观回顾 Review of Hsiang Hs
32、iu and Kuo Hsiang s Views on Happiness,学术地位？ Academic status?,谁？ Who?,3.1 如何逍遥？ 3.2 何以为至人？ 3.3 影响如何？ 3.1 How to have the happy excursion? 3.2 How to become the perfect man? 3.3 How influential?,1,2,3,1.1 生活于？ 1.2 来自？ 1.3 生活经历？ 1.4 主要作品？ 1.1 Lived? 1.2 From where? 1.3 Life experience? 1.4 Main works?,Company Logo,
