课程《中国古代哲学导论》IntellectualFoundationfor课件

1、课程中国古代哲学导论(IntellectualFoundationfor课件课程中国古代哲学导论(IntellectualFoundContents of Todays LectureIntroduction(1) How should the West understand essential elements of Chinese thought?-Motes “The Beginnings of a World View” as a clue(2) How do Chinese explicate main the characteristics of Chinese philosoph

2、y-Feng Youlan (Fung Yulan)s “The Spirirt of Chinese Philosophy” as a clue2Contents of Todays LectureIntFrederick W. Mote (19222005)Feng Yu-lan (1895-1990)This work is from Princeton Weekly Bulletin, /pr/pwb/05/0321/2a.shtml, and used subject to the fair use doctrine of:Taiwan Copyright Act Articles

3、52 & 65The Code of Best Practices in Fair Use for OpenCourseWare 2009 (/sites/default/files/10-305-OCW-Oct29.pdf) by A Committee of Practitioners of OpenCourseWare in the U.S.The contents are based on Section 107 of the 1976 U.S. Copyright ActFrederick W. Mote (19222005)Intellectual Foundation for C

4、hinese Philosophy: IntroductionFour forms of “Foundation” for Chinese Philosophy(1) Historical and social origin(2) Religious faith or/and world view (3) Concepts, ideas, arguments which fermented the formation of classical Chinese philosophy(4) Those essences or core ideas which logically support t

5、he value of Chinese philosophy4Intellectual Foundation for CIntellectual Foundation for Chinese Philosophy: IntroductionFour forms of “Foundation” for Chinese Philosophy(1) Historical and social origin(2) Religious faith or/and world view Mote (3) Concepts, ideas, arguments which fermented the forma

6、tion of the classical Chinese philosophy(4) Those essences or core ideas which logically support the value of Chinese philosophy Feng5Intellectual Foundation for CMotes “The Beginnings of a World View”How does the West misunderstand the Chinese way of thinking?Mote: “Modern European and American hav

7、e insisted on making the unexamined and, as it turns out, quite unsupportable assumption that all people have regarded the cosmos and man as the products of a creator external to them. Westerners in translating Chinese texts have simply relied on falsely analogous expressions from our culture and re

8、ad them mechanically into the Chinese texts.” (p.17) Frederick W. Mote : Intellectual Foundation of China. NJ: Princeton University Press, 1971, p. 17.6Motes “The Beginnings of a WoMotes “The Beginnings of a World View”Chinese cosmology: “In 1949 Jung had noted: the ancient Chinese mind contemplates

9、 the cosmos in a way comparable to that of the modern physicist, who cannot deny that his model of the world is a decidedly psychophysical structure. Needham, analyzing that Chinese model, calls it an ordered harmony of wills without an ordainer. As he describes the organismic Chinese cosmos, it eme

10、rges to our full view as one in striking contrast to all other world conceptions known to human society” (p. 20) Frederick W. Mote : Intellectual Foundation of China. NJ: Princeton University Press, 1971, p. 20.7Motes “The Beginnings of a WoMotes “The Beginnings of a World View”Chinese cosmology: “I

11、n 1949 Jung had noted: the ancient Chinese mind contemplates the cosmos in a way comparable to that of the modern physicist, who cannot deny that his model of the world is a decidedly psychophysical structure. Needham, analyzing that Chinese model, calls it an ordered harmony of wills without an ord

12、ainer. As he describes the organismic Chinese cosmos, it emerges to our full view as one in striking contrast to all other world conceptions known to human society” (p. 20) Frederick W. Mote : Intellectual Foundation of China. NJ: Princeton University Press, 1971, p. 20.8Motes “The Beginnings of a W

13、oMotes “The Beginnings of a World View”Devoid of Supreme God: “Whatever spiritual beings or spiritual forces the ancient Chinese were apt to acknowledge and venerate, by the limitations of their cosmology, none was capable of being dignified above all others as something external to the cosmos and t

14、herefore not subject to its dynamic process or as the ultimate cause behind it all, responsible for existence. If no super-god could be granted such a function, then prime impulse toward monotheism was lacking.” (pp. 21-22) Frederick W. Mote : Intellectual Foundation of China. NJ: Princeton Universi

15、ty Press, 1971, p. 21-22.9Motes “The Beginnings of a WoMotes “The Beginnings of a World View”The concept of “Tian” (Heaven): “The concept of tian (i.e. tian), called heaven or nature, which had been an anthropomorphic conception of deified ancestor a millennium earlier, had become an abstract concep

16、tion of cosmic function. This change reflects what many scholarly works have described as an apparent but unexplained rise of rationalism in Chinese culture in this period.” (p. 22)Frederick W. Mote : Intellectual Foundation of China. NJ: Princeton University Press, 1971, p. 22.10Motes “The Beginnin

17、gs of a WoMotes “The Beginnings of a World View”The concept of “time-space”:“Whitehead describes the cosmic process as netlike interweaving of event, Concepts of Time: “Chinese concept of time is was cyclic cosmic time, with no beginning point, no Year One. Stages of cosmic process (for example, the

18、 generative process of the self-contained cosmos itself) were seen as a set of logical, not chronological, relationship. The cosmic process is one in which all stages are simultaneously present.” (pp. 27-28)Frederick W. Mote : Intellectual Foundation of China. NJ: Princeton University Press, 1971, p

19、. 27-2811Motes “The Beginnings of a WoMotes “The Beginnings of a World View”The concept of “time-space”:“Whitehead describes the cosmic process as netlike interweaving of event, Concepts of Time: “Chinese concept of time is was cyclic cosmic time, with no beginning point, no Year One. Stages of cosm

20、ic process (for example, the generative process of the self-contained cosmos itself) were seen as a set of logical, not chronological, relationship. The cosmic process is one in which all stages are simultaneously present.” (pp. 27-28) synchronisity (p.22)Frederick W. Mote : Intellectual Foundation

21、of China. NJ: Princeton University Press, 1971, p. 27-2812Motes “The Beginnings of a WoMotes “The Beginnings of a World View”Western sense of “time-space”:“Western man has been deeply influenced by the Newtonean preference for particulate , catenary casual explanation. Newton conceives of it as a se

22、ries of discrete events linked in a causal chain. This kind of time, was the developmental, linear time of human history, in which mans cumulative achievement in devising culture had its beginning point, suggested if not precisely known.” (pp. 27-28)Frederick W. Mote : Intellectual Foundation of Chi

23、na. NJ: Princeton University Press, 1971, p. 27-2813Motes “The Beginnings of a WoMotes “The Beginnings of a World View”Western sense of “time-space”:“Western man has been deeply influenced by the Newtonean preference for particulate , catenary casual explanation. Newton conceives of it as a series o

24、f discrete events linked in a causal chain. This kind of time, was the developmental, linear time of human history, in which mans cumulative achievement in devising culture had its beginning point, suggested if not precisely known.” (pp. 27-28) causality (p.22)Frederick W. Mote : Intellectual Founda

25、tion of China. NJ: Princeton University Press, 1971, p. 27-2814Motes “The Beginnings of a WoMotes “The Beginnings of a World View”Other five characteristics of Chinese world view:(1) absence of “creation myth” (2) absence of a sense of sin: “Evil as a positive or active force cannot exist.” (p. 24)(

26、3) lack of any institution, such as church, to make people maintain religious faith(4) responsibility of filial submission, which had priority over loyalty to ruler and state.(5) securlar mans harmonious world: “the relationship of the one to the other is direct and primary.” (p.27)Frederick W. Mote

27、 : Intellectual Foundation of China. NJ: Princeton University Press, 1971, p. 24Frederick W. Mote : Intellectual Foundation of China. NJ: Princeton University Press, 1971, p. 2715Motes “The Beginnings of a WoMotes “The Beginnings of a World View”The Book of Change, or Yijing 易經 or Zhouyi 周易 The Book

28、 of Change has been one of five or six venerated classics which were supposed to have existed during the time of Confucius.It consists the canonical part and the commentarial part, called “The Ten Wings” (shiyi 十翼 ).The canonical part has it very old origin to, perhaps, the early Zhou period divinat

29、ion texts, and commentarial part has accumulated from the Spring and Autumn to the Warring State period (approximately 7-3 BCE).16Motes “The Beginnings of a WoMotes “The Beginnings of a World View”According to author the Book of Change “heralds a striking cosmology and a philosophy of human potentia

30、l for creative action and freedom in the cosmic process.” (p.15)The author also argues it represents one of the earliest crystallizations of the Chinese mind, and “the concern with the uses and meaning of this book has been a feature of the thought of a majority of Chinas great philosophers.” (p.16)

31、Frederick W. Mote : Intellectual Foundation of China. NJ: Princeton University Press, 1971, p. 15Frederick W. Mote : Intellectual Foundation of China. NJ: Princeton University Press, 1971, p. 1617Motes “The Beginnings of a WoMotes “The Beginnings of a World View” (Some criticisms)Mote does not disti

32、nguish the considerable difference of thoughts between the canonical part and commentarial part.i.) There might have been more than 500 hundred years time gap between two partsii.) Thus, the statements in the canonical part and the argument of commentarial part might have been articulated on the bas

33、is of quite different world views (i.e., prophecy for totally unknown future and the quest for investing corresponding each articulated pattern with meaning)18Motes “The Beginnings of a WoMotes “The Beginnings of a World View” (Some criticisms)In fact, those texts which, whether implicitly or explic

34、itly, represent cyclical cosmological view belong to minority: (The Laozi, The Zhuangzi, the commentarial part of the Book of Change, and perhaps the Xunzi); Among the rest of major texts such as the Analects, the Mozi, the Mencius, such a worldview cannot be found obviously. Thus, as long as the Wa

35、rring States texts are concerned, so-called “organismic view” might represent only a part of the main characteristics of early Chinese thought. 19Motes “The Beginnings of a WoFengs “The Spirirt of Chinese Philosophy”Fengs “definition” of philosophy“A philosopher must philosophize; that is to say, he

36、 must think reflectively on life, and then express his thoughts systematically.” (p.2)Its difference with religion“In the heart of every great religion there is a philosophy. In fact, every great religion is a philosophy with a certain amount of superstructure, which consists of superstition, dogmas

37、, rituals, and institution. This is what I call religion.” (p.2)Philosophical Daoism 道家思想Religious Daoism 道教Ones complete assimilation into the natural process including ones own deathDeliberate and anti-natural effort to prolong ones lifeY. L. Feng: A Short History of Chinese Philosophy. NY: The Fr

38、ee Press, 1966. p. 2 Y. L. Feng: A Short History of Chinese Philosophy. NY: The Free Press, 1966. p. 220Fengs “The Spirirt of ChineseFengs “The Spirirt of Chinese Philosophy”The purpose of Chinese philosophy“The purpose of the study of philosophy is to enable a man, as a man, to be a man, not some p

39、articular kind of man.”(p. 11)“What is the highest form of achievement of which a man as a man is capable? According to the Chinese philosophers, it is nothing less than being a sage, and the highest achievement of a sage is the identification of the individual with universe.”(p.6) Y. L. Feng: A Sho

40、rt History of Chinese Philosophy. NY: The Free Press, 1966. p. 6Y. L. Feng: A Short History of Chinese Philosophy. NY: The Free Press, 1966. p. 1121Fengs “The Spirirt of ChineseFengs “The Spirirt of Chinese Philosophy”Inner sageliness and outer kinglinessNeisheng waiwang 內聖外王 Chinese philosophy vs.

41、Platos idea of “philosopher king” “The Task of philosophy is to enable a man to have the character of sageliness within and kingliness without. But, according to Plato, when a philosopher becomes a king, he does so against his will-in other words, it is something forced on him, and entails a great s

42、acrifice on his part.” (p.9) Cf. Daoist. Y. L. Feng: A Short History of Chinese Philosophy. NY: The Free Press, 1966. p. 922Fengs “The Spirirt of ChineseFengs “The Spirirt of Chinese Philosophy”Confucianism: “the daily task of dealing with social affairs in human relations is not something alien to

43、the Sage. Carrying on this task is the very essence of the development of the perfection of his personality.” (p.9)“This-worldliness and other-worldliness stand in contrast to each other as do realism and idealism. The task of Chinese philosophy is accomplish a synthesis out of these antitheses.” (p

44、.8) Y. L. Feng: A Short History of Chinese Philosophy. NY: The Free Press, 1966. p. 8 Y. L. Feng: A Short History of Chinese Philosophy. NY: The Free Press, 1966. p. 923Fengs “The Spirirt of ChineseFengs “The Spirirt of Chinese Philosophy”The method for “practicing” Chinese philosophy“The study of p

45、hilosophy is not simply an attempt to acquire this kind of knowledge, but is also an attempt to develop this kind of character (i.e. inward sageliness and outward kingliness). Philosophy is not simply something to be known, but is also something to be experienced.” (p.10) Y. L. Feng: A Short History

46、 of Chinese Philosophy. NY: The Free Press, 1966. p. 1024Fengs “The Spirirt of ChineseFengs image of ideal personalityAssimilation with universeOuterKinglinessInner Sagiliness Practice forSelf-cultivationNational Taiwan University Masayuki Sato25Fengs image of ideal personalFengs image of idealInner

47、 Assimilation with universeOuter KinglinessInner SagilinessNational Taiwan University Masayuki Sato26Fengs image of idealInner AsFengs image of idealInner Assimilation with universeOuter KinglinessAn ideal man as a man Inner SagilinessOuter KinglinessAssimilation with universeNational Taiwan Univers

48、ity Masayuki Sato27Fengs image of idealInner As Y. L. Feng: A Short History of Chinese Philosophy. NY: The Free Press, 1966. p. 12Fengs “The Spirirt of Chinese Philosophy”: QuestionsThe Way in Chinese philosophy express themselves“Chinese philosophers were accustomed to express themselves in the for

49、m of aphorisms, apothegms, or allusions, and illustration.”(p. 12)cf. But recent research has revealing that early Chinese “philosophical writings” show their very strict argumentative style and structure.“Thus, suggestiveness, not articulateness, the ideal of Chinese art. This ideal is reflected in

50、 the way in which Chinese philosophers have expressed themselves.” .(p. 12)However, such characteristics paradoxically value the importance of reading, interpretation, and articulation by modern readers themselves. Y. L. Feng: A Short History of Chinese Philosophy. NY: The Free Press, 1966. p. 1228

51、Y. L. Feng: A Short History oWhat can we learn from Fengs observation?Fengs accounts for the significance of Chinese philosophy can be summarized into the following two points:(1) Feng tries to find the importance of “the spirit of Chinese philosophy” in its orientation for self-cultivation practice

52、, rather than mere method for allow a practitioner to reach the philosophical truth.(2) Fengs characterization of Chinese writing as “suggestiveness” contains a message that it is us, namely modern readers, who should be able to grant full range of philosophical significance to early Chinese text. 2

53、9What can we learn from Fengs Fengs “The Spirirt”: Concerning the mode of Chinese World viewFeng takes two characteristics in Chinese philosophy concerning the mode of Chinese philosophy:(1) Reversal Is the Movement of Dao“When the development of anything brings it to one extreme, a reversal to the

54、other extreme takes place; that is, to borrow an expression from Hegel, everything involves its own negation.” (p. 19)(2) Identification or deep appreciation of nature Y. L. Feng: A Short History of Chinese Philosophy. NY: The Free Press, 1966. p. 1930Fengs “The Spirirt”: ConcerniFengs “The Spirirt”

55、: Concerning the mode of Chinese World viewCriticism of Fengs point (1): Feng does explain in great depth the motion which Chinese philosophy presumes is, Mote pointed out, an eternal cyclical movement, and just emphasizes those aspects such as “reverse” and “negation” in order to understand it in a

56、nalogous with Western philosophy (here, namely, Hegels)Thus, unlike the dialectic method, this negation in Chinese thinking does not presuppose any further development from it.31Fengs “The Spirirt”: ConcerniFengs “The Spirirt”: Concerning the mode of Chinese World viewSome criticism and further ques

57、tions on Fengs account.(1) The idea: “Inner sageliness and outer kingliness”, which first appeared in the last chapter of the Book of Zhuangzi, was not much elaborated on by the Warring States thinkers as by the later Neo-Confucian thinkers which has been profoundly influenced by Buddhist idea of id

58、eal state of Buddhahood. 32Fengs “The Spirirt”: ConcerniFengs “The Spirirt”: Concerning the mode of Chinese World viewSome criticism and further questions on Fengs account.(2) With ample use of Western philosophical terms, such as realism and idealism, Feng explicates the development of Chinese thought as if it had gone through the similar process which the Western philosophy has do