冯友兰哲学文集(英文版)(SELECTED PHILOSOPHICAL WEITINGS OF FUNG YU-LAN)
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品牌: 冯友兰
基本信息·出版社：外文出版社
·页码：673 页
·出版日期：2008年
·ISBN：9787119052977
·条形码：9787119052977
·包装版本：1版
·装帧：精装
·开本：16
·正文语种：英语
·外文书名：SELECTED PHILOSOPHICAL WEITINGS OF FUNG YU-LAN
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内容简介The essavs collected in this volume. 'all originally wrirten in English for a non-Chinese audience, are taken from those writings of Fung Yu-lan that are relatively far-reaching and concise. As a whole. Fung's writings are the result of contact betveen Eastern and westem cultures and of the modernization of Chinese philosophY. He investigated philosophy in the light of all of its cultural manifestations, taking the problem of life as his focus. Along such a trend and under the guidance of Professor John Dewey, he completed his doctoral dissertation. "A Comparative Study of Life Ideals"at Columbia University in 1923 (published in 1924).The work presents the young author's achievements in his endeavour to have a thorough knowledge of both Western and Chinese philosophies and their life ideals and to pursue the highest ideal of life as he saw it.
After the publication of his two-volume A History of Chinese Philosophy ( t 930- t 936), Fung turned his interest to the attempt to create a modern system of Chinese philosophy, thereafter successively publishing six books about his Neo-Confucianism. Then he returned again to the study of the history of Chinese philosophy and wrote in English A Short History of Chinese Philosophy (1946-1947). The experience of creating his own philosophical system made him more penetrating in comprehension and more explicit in expression than he was when preparing his large history.In order to meet the need of Western readers, he often explained Chinese philosophy in comparison with Western philosophy. From this philosophical comparison he came to a social conclusion: "In order to live in a modern world, China has to be modernized." His Short History was published by Macmillan Company in 1948, followed by French, Italian and Yugoslavic,versions translated from the English original.
编辑推荐The two works mentioned above titan Pah I ofthisbook，alld six essays on Chinese philosophy and a speechform PartII．
All the essays except the first one ale supplementsto and developmentt of his two volume tlistory．Thefirst essay,entitled“Why China Has No Science”andpublished in the International Journal of Ethies in 1922，interprers and answers this question mainly throughphilosophy（i．e．ideology），though it also points out：the imporralice of geography,climate and economicconditions．Another essay,“Philosophy in Contempo-rary China．”first read before the Eighth InternationalPhilosophy Congress,Prague，1934，updates his His-wry to comment on the development of philosophy in China since the May 4rh Movement of 1919。
This book is conduded by the“Speech of ResponseDelivered at the Convocadon ofSeptember 10．1982 inColumbia University”when Fung was bestowed thcdegree of Doctor of Leiters．bonoris causa，at Colum-bia University．In this speech he Fcviews his long jour-ncy of sixtY years after his graduation from Columbia and the three stages of development of his academicthought．He says：“I live in a period of conflict andconrradiction between difieredt cultures．My problemis how co understand the nature of this conflict andcontradiction，how to deal with it,and hoW to adjustmyself within this conflict and contracliction．I alwaysrecall one line that appears in the Book ofPoetry of theConfucian classics．It reads，'AIthough Chou is arl oldnafion,it has a new mission……China is an ancientnation which has a new mission，and that nlission ismodernization。”For sixty years Fung's efforts have been，in his own words，“to preserve the identity and indi-viduality of the ancient nation,yet，at the same time，to promore the fillfillmenl：ofthe new mission．”
目录
A COMPARATIVE STUDY OF LIFE IDEALS
INTRODUCTION
Part I
THE IDEALIZATION OF NATURE AND THE WAY OF DECREASE
Chapter I
ROMANTICISMS: CHUANG TZU
Chapter II
IDEALISM: PLATO
Chapter HI
NIHILISM: SCHOPENHAUER
Chapter IV
CONCLUSION OF PART I
Part II
THE IDEALIZATION OF ART AND THE WAY OF INCREASE
Chapter V
HEDONISM: YANG CHU
Chapter VI
UTILITARIANISM: MO TZU
Chapter VII
PROGRESIVISM: DESCARTES, BACON, AND FICHTE
Chapter VIII
CONCLUSION OF PART II
Part III
THE IDEALIZATION OF THE CONTINUITY OF NATURE AND ART AND THE GOOD OF ACTIVITY
Chapter IX
CONFUCIUS
Chapter X
ARISTOTLE
Chapter XI
NEO-CONFUCIANISM
Chapter XII
HEGEL
Chapter XlII
CONCLUSION OF PART III
Chapter XIV
GENERAL CONCLUSION
A SHORT HISTORY OF CHINESE PHILOSOPHY
Chapter I
THE SPIRIT OF CHINESE PHILOSOPHY
Chapter II
THE BACKGROUND OF CHINESE PHILOSOPHY
Chapter III
THE ORIGIN OF THE SCHOOLS
Chapter IV
CONFUCIUS, THE FIRST TEACHER
Chapter V
MO TZU, THE FIRST OPPONENT OF CONFUCIUS
Chapter VI
THE FIRST PHASE OF TAOISM: YANG CHU
Chapter VII
THE IDEALISTIC WING OF CONFUCIANISM: MENCIUS
Chapter VIII
THE SCHOOL OF NAMES
Chapter IX
THE SECOND PHASE OF TAOISM: LAO TZU
Chapter X
THE THIRD PHASE OF TAOISM: CHUANG TZU
Chapter XI
THE LATER MOHISTS
Chapter XII
THE YIN-YANG SCHOOL AND EARLY CHINESE COSMOGONY
Chapter XIII
THE REALISTIC WING OF CONFUCIANISM: HSUN TZU
Chapter XIV
HAN FEI TZU AND THE LEGALIST SCHOOL
Chapter XV
CONFUCIANIST METAPHYSICS
Chapter XVI
WORLD POLITICS AND WORLD PHILOSOPHY
Chapter XVII
THEORIZER OF THE HAN EMPIRE TUNG CHUNG--SHU
Chapter XVIII
THE ASCENDANCY OF CONFUCIANISM AND REVIVAL OF TAOISM
Chapter XIX
NEO-TAOISM: THE RATIONALISTS
Chapter XX
NEO-TAOISM: THE SENTIMENTALISTS
Chapter XXI
THE FOUNDATION OF CHINESE BUDDHISM
Chapter XXII
CHANISM: THE PHILOSOPHY OF SILENCE
Chapter XXIII
NEO-CONFUCIANISM: THE COSMOLOGISTS
Chapter XXIV
NEO-CONFUCIANISM: THE BEGINNING OF THE TWO SCHOOLS
Chapter XXV
NEO-CONFUCIANISM THE SCHOOL OF PLATONIC IDEAS
Chapter XXVI
NEO-CONFUCIANISM: THE SCHOOL OF UNIVERSAL MIND
Chapter XXVII
THE INTRODUCTION OF WESTERN PHILOSOPHY
Chapter XXVIII
CHINESE PHILOSOPHY IN THE MODERN WORLD
ESSAYS AND SPEECHES
WHY CHINA HAS NO SCIENCE--AN INTERPRETATION OF THE HISTORY AND CONSEQUENCES OF CHINESE PHILOSOPHY
THE CONFUCIANIST THEORY OF MOURNING, SACRIFICIAL AND WEDDING RITES
THE PLACE OF CONFUCIUS IN CHINESE HISTORY
PHILOSOPHY IN CONTEMPORARY CHINA
THE ORIGIN OFJU AND MO
THE PHILOSOPHY AT THE BASIS OF TRADITIONAL CHINESE SOCIETY
THE TRADITIONAL CHINESE FAMILY SYSTEM
A GENERAL STATEMENT ON NEO-CONFUCIANISM
SPEECH OF RESPONSE DELIVERED AT THE CONVOCATION OF SEPTEMBER 10,1982, AT COLUMBIA UNIVERSITY
INDEX
……[看更多目录]
序言It is a great luxury for a scholar in his late years to be able to compare his writings in the form of a complete work and see the mpublished．This situation depends on a combination of variousfactors．many of which are beyond human contr01．In this sense Iconsider myself fortunate．111e People’S Publishing House of Hon-an，my native province，is compiling my writings in a collectioncalled The Complete Works of the Hall of Three Pines,the first volume of which has already been completed．
The whole series being published in Honan is written in Chinese．This includes Chinese translations of work originallywritten in English．Concurrently，the F．L．P．in Beijing is compilingall English edition，which will be a valuable complement to thework of the People’S Publishing House of Honan．
The first article in the Second part of this volume is entitled“Why China Has No Science．”The publishing of this paper markedthe beginning of my academic career．It was a paper read in 1922before a biweekly confe-rence of the Philosophy Department of Columbia University．The last article is a speech presented in 1 982before the convocation of an honorary degree on me by ColumbiaUniversity．This speech is a brief review of my academic career．Sixty years have passed since the be。ginning of that career．
The writings are many，but there is a central theme like atapestry running through the collection．This iS the strong beliefthat China is an ancient nation with a new mission．The newmission is modernization．
文摘Chapter III
NmILISM：SCHOPENHAUER
Here iS the differcnce between Buddhism and Christianity．Christianity tries in every waV to tell what God is，while Buddhismtries in every way to tell what the“Suchness”iS not．The Buddhistsspoke much about the phenomenal world．When they said all thatcould be said about the phenomenal，they told US that the“Such-ness”or the nonphenomenal world was not all these things．If onewants to return to the“Suchness．”one must first get rid of all thesethings．When all these things have been got rid of,the“Suchness”will come out itself．As we shall see，this iS exactly the procedureadopted by Schopenhauer．
（1）The Origin ofHis Philosophy
Since we have just discussed the general scheme of Plato'Sphilosophy and the difficulties that confound it，for the sake ofconvenience we shall here treat Schopenhauer'S philosophy as acontinuation of Plato'S with some improvement gained from Kantand the Hindus．Our doing so is iustified by the fact that all theseinfluences played important roles in Schopenhauer’S system．Hesaid himself that，next to the impressions of the world of percep-tion．he owed what iS best in his system to the impression madeupon him by the works of Kant，by the sacred writings of theHindUS．and by Plato．1We shall see that with the suggestions of theHindus，Schopenhauer succeeded in finding out the origin and thedefects of the world of absolute Ideas。
