《中国哲学简史》读书报告.doc
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BookReport
Name:
Aaron李浩亮Date:
December30th,2013
Thebook:
FengYoulan:
AShortHistoryofChinesePhilosophy（ChineseversiontranslatedbyTuYouguang）
Publisher:
PekingUniversityPress
ThebookAShortHistoryofChinesePhilosophyismainlyaboutthehistoryofChinesephilosophyasthetitlewrites,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,upsetorevenangry.However,ifwecandothis,wewillbecomeGod.Inconclusion,onlyafewpeoplecanachieveAbsoluteHappinesswhilemostofpeoplecanonlybutabsolutelyachieveRelativeHappiness.
Besidesthesimplicityofwordsofthisbook,Ialsoappreciatethecompleteandoverallnarrationcoveringalmostallaspectsofknowledgeandinformationofthechiefthoughtsandschools.
Beforethisbookwaspublished,anotherbook,AHistoryofChinesePhilosophy,whichwasalsowrittenbyMr.Feng,hadbeenpublishedandhebecameoneofthemostfamousandknowledgeablephilosophersofthisfield.AHistoryofChinesePhilosophyshowsusmoredetails.SomanypeopledrawaconclusionthatAShortHistoryofChinesePhilosophyisasimplifiedversionofAHistoryofChinesePhilosophy,butit’snottrue,theauthorsaidthisinthepreface.AlthoughAShortHistoryofChinesePhilosophyhaslessdetails,itdoesn’tjustlistthenamesorthemainpointsofthosefamousthoughtsofschoolsinthebookAHistoryofChinesePhilosophy.Onthecontrary,thebookAShortHistoryofChinesePhilosophyhasitsowncluetoillustratethethoughts.ComparingwiththeformermasterpieceAHistoryofChinesePhilosophy,thelatterbookselectslessbutmorepreciseexamplesandquotationstodemonstratehisopinionsofthosethoughts,inthemeanwhile,italsocoversallitemsreferredintheformerone.Forinstance,inordertoincludenearlyallitemsneeded,thebookeliminatesaappropriatenumberofdetailswithoutanyimpactoftheproof,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.
Quotations
1.TheplacewhichphilosophyhasoccupiedinChinesecivilizationhasbeencomparabletothatofreligioninothercivilizations.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）
2.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）
3.Sagelinesswithinandkinglinesswithout内圣外王（P12）
4.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）
5.Theoriginalissuggestive,butthetranslationisnot,andcannotbe.原文是富于暗示的，而译文则不是，也不可能是。
（P18）
6.ReversalIstheMovementofTao反者道之动（P22）
7.
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）
8.Hewasatransmitterandnotanoriginator,originatingthroughtransmitting.述而不作，以述为作。
（P43）
9.Thewisearefreefromdoubts;thevirtuousfromanxiety;thebravefromfear.知者不惑，仁者不忧，勇者不惧。
（P48）
10.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）
11.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）
12.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）
13.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）
14.Ifeverybodywouldrefusetopluckoutevenasinglehair,andeverybodywouldrefusetotaketheworldasagain,thentheworldwouldbeinperfectorder.人人不损一毫，人人不利天下：
天下治矣。
（P65）
15.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）
16.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）
17.AsMenciusaffirms:
"AllmencanbecomeYaoorShun."正如孟子断言的：
"人皆可以为尧舜"。
（P79）
18.ThusChuangTzuandLaoTzubothadvocategovernmentthroughnongovernment,butforsomewhatdifferentreasons.LaoTzuemphasizeshisgeneralprinciplethat"reversingisthemovementoftheTao."Themoreonegoverns,heargues,thelessoneachievesthedesiredresult.AndChuangTzuemphasizesthe
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