朱熹,或稱朱子,是一位精思、明辯、博學、多產(chǎn)的哲學家。光是他的語錄就有一百四十卷。到了朱熹,程朱學派或理學的哲學系統(tǒng)才達到頂峰。這個學派的統(tǒng)治,雖然有幾個時期遭到非議,特別是遭到陸王學派和清代某些學者的非議,但...[繼續(xù)閱讀]

    Of the chapter titled “Minor Illustrations,” a large part is devoted to the discussions of dialectic. This chapter says: “Dialectic serves to make clear the distinction between right and wrong, to discriminate between order and disorder, to make evident p...[繼續(xù)閱讀]

    除了各類事物的道,還有萬物作為整體的“道”。換句話說,除了特殊的多樣的道,還有一般的統(tǒng)一的萬物生成變化所遵循的“道”?！断缔o傳》上說:“一陰一陽之謂‘道’。繼之者善也,成之者性也?！边@是生成萬物的“道”,這樣的...[繼續(xù)閱讀]

    隱者正是這樣的“欲潔其身”的個人主義者。在某種意義上,他們還是敗北主義者,他們認為這個世界太壞了,不可救藥。有一位隱者說:“滔滔者天下皆是也,而誰以易之?”(《論語·微子》)這些人大都離群索居,遁跡山林,道家可能就是...[繼續(xù)閱讀]

    The idea of chung is fully developed in the Chung Yung or Doctrine of the Mean.Chung is like the Aristotelian idea of the “golden mean.” Some would understand it as simply doing things no more than halfway, but this is quite wrong. The real meaning of chu...[繼續(xù)閱讀]

    名家另一個主要領袖是公孫龍(鼎盛期公元前284—前259年),當日以詭辯而廣泛聞名。據(jù)說,他有一次騎馬過關,關吏說:“馬不準過?！惫珜O龍回答說:“我騎的是白馬,白馬非馬?！闭f著就連馬一起過去了。公孫龍不像惠施那樣強調“實”...[繼續(xù)閱讀]

    In Taoist literature, illustrations may be found for both the above-mentioned aspects of Yang Chus ideology. In the first chapter of the Chuang-tzu, there is a story about a meeting between the legendary sage-ruler Yao and a hermit named Hsü Yu. Yao was a...[繼續(xù)閱讀]

    During the feudal age of the Chou dynasty, kings, princes, and feudal lords all had their military specialists. These were the hereditary warriors who constituted the backbone of the armies of that time. With the disintegration of feudalism that took plac...[繼續(xù)閱讀]

    In Chapter ⅩⅪ said that Wang Pi maintained the theory that the sage “has emotions but is without ensnarement.” It is also said in the Chuang-tzu: “The mind of the perfect man is like a mirror. It does not move with things, nor does it anticipate them. It ...[繼續(xù)閱讀]

    可是,像這樣斷長、續(xù)短的事,恰恰是“人”盡力而為的事。一切法律、道德、制度、政府的目的,都是立同禁異。那些盡力立同的人,動機也許是完全值得欽佩的。他們發(fā)現(xiàn)有些東西對他們有好處,就迫不及待,要別人也有這些東西?？?..[繼續(xù)閱讀]