1229中国简史英语版本二文档格式.docx
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1229中国简史英语版本二文档格式.docx
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551-479
B.C.),knownintheWestasConfuciusafterJesuitmissionariestoChinain
theseventeenthcenturylatinizedhisname.
LaterConfucianistsattributedtothemastertheroleofcomposingor
editingtheFiveConfucianClassics(twobooksofhistoryandonebookeachon
poetry,divination,andceremonies),whichwereinlargepartaproductofthe
earlyChouperiod.Buttheonlyworkthatcanbeaccuratelyattributedto
ConfuciusistheAnalects("
SelectedSayings"
),acollectionofhisresponses
tohisdisciples'
questions.
Confucius,whobelongedtotheloweraristocracy,wasmoreorlessa
contemporaryoftheBuddhainIndia,ZoroasterinPersia,andtheearly
philosophersofGreece.LiketheBuddhaandZoroaster,Confuciuslivedina
troubledtime-anageofpoliticalandsocialturmoil-andhisprime
concern,liketheirs,wastheimprovementofsociety.Toachievethisgoal,
Confuciusdidnotlooktothegodsandspiritsforassistance;
heacceptedthe
existenceofHeaven(T'
ien)andspirits,butheinsisteditwasmoreimportant
"
toknowtheessentialdutiesofmanlivinginasocietyofmen."
"
Wedon'
t
knowyethowtoservemen,"
hesaid,"
howcanweknowaboutservingthe
spirits?
And,"
tyetknowaboutlife,howcanweknowaboutdeath?
He
advisedarulerto"
respecttheghostsandspiritsbutkeepthemata
distance"
and"
devoteyourselftotheproperdemandsofthepeople."
Confuciusbelievedthattheimprovementofsocietywastheresponsibility
oftherulerandthatthequalityofgovernmentdependedontheruler'
smoral
character:
Theway(Tao)oflearningtobegreatconsistsinshiningwiththe
illustriouspowerofmoralpersonality,inmakinganewpeople,inabidingin
thehighestgoodness."
Confucius'
definitionoftheWayas"
moralpersonality"
and"
thehighestgoodness"
wasindecidedcontrasttotheoldpremoralWayin
whichgodsandspirits,propitiatedbyofferingsandritual,regulatedhuman
lifeforgoodorill.Aboveall,Confucius'
newWaymeantaconcernforthe
rightsofothers,theadherencetoaGoldenRule:
Tzu-king[adisciple]askedsaying,"
Isthereanysinglesaying
thatonecanactuponalldayandeveryday?
TheMastersaid,
Perhapsthesayingaboutconsideration:
'
Neverdotootherswhat
youwouldnotlikethemtodotoyou.'
^4
[Footnote4:
QuotedinJackFinegan,TheArcheologyofWorldReligions
(Princeton,NJ:
PrincetonUniversityPress,1952),p.351]
AlthoughConfuciuscalledhimself"
atransmitterandnotacreator,"
his
redefinitionofTaowasaradicalinnovation.Hewas,ineffect,puttingnew
wineintooldbottles.Hedidthesamethingwithtwootherkeyterms,liand
chun-tzu.Li,meaning"
honorablebehavior,"
wasthechivalriccodeofthe
constantlyfightingchun-tzu,thehereditaryfeudal"
noblemen"
oftheChou
period.AsrefinedandreinterpretedbyConfucius,licametoembodysuch
ethicalvirtuesasrighteousnessandloveforone'
sfellowhumans.The
chun-tzu,undertheinfluenceofthenewdefinitionofli,became"
noblemen,"
or"
gentlemen,"
whosesocialoriginswerenotimportant.AsConfuciussaid,
Thenoblemanunderstandswhatisright;
theinferiormanunderstandswhatis
profitable."
teachingshavehadagreaterandlonger-lasting
influenceonChina,andmuchofEastAsia,thanthoseofanyother
philosopher.
Taoism:
IntuitiveMysticism
AsecondphilosophicalreactiontothetroubledlifeofthelateChou
periodwastheteachingofLao-tzu("
OldMaster"
),asemi-legendaryfigurewho
wasbelievedtohavebeenacontemporaryofConfucius.AswithConfucius,the
keyterminLao-tzu'
steachingisTao,fromwhichhisphilosophyderivesits
name.ButwhileConfuciusdefinedTaoasarationalstandardofethicsin
humanaffairs,Lao-tzugaveitametaphysicalmeaning-thecourseofnature,
thenaturalandinevitableorderoftheuniverse.
ThegoalofTaoism,likeConfucianism,isahappylife.Lao-tzubelieved
thatthisgoalcouldbeachievedbylivingalifeinconformitywithnature,
retiringfromthechaosandevilsofcontemporaryWarringStatessocietyand
shunninghumaninstitutionsandopinionsasunnaturalandartificial"
outside
things."
ThusattheheartofTaoistthoughtistheconceptofwu-wei,or
nonaction"
-amanneroflivingwhich,likenatureitself,isnonassertive
andspontaneous.Lao-tzupointedoutthatinnatureallthingsworksilently;
theyfulfilltheirfunctionand,aftertheyreachtheirbloom,theyreturnto
theirorigins.UnlikeConfucius'
idealgentleman,whoisconstantlyinvolved
insocietyinorder
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