作者冯契,陈卫缩编。冯契,中国哲学家。中国哲学界素有南北二冯之说,北为冯友兰,南即为冯契。1941年于清华大学哲学系1941—1944年为清华大学研究院,受教于金岳霖、冯友兰、汤用彤等哲学家。自1944年起,先后在云南大学、同济大学、上海纺织工学院、复旦大学任教。自1952年起,一直在华东师范大学任教,先后担任过华东师范大学政治教育系副主任和主任,哲学系、哲学研究所名誉主任、名誉所长,上海社会科学院哲学研究所副所长和副院长。院委员会届学科评议组成员,上海市上海科学联合会副、中国史学会副会长、上海市哲学学会会长。 译者分别为童世骏 (上海纽约大学校长,挪威卑尔根大学获博士)、徐汝庄(华东师大哲学系副教授,担任华东师大学报哲社版题目和摘要英译20年)、paul j. d’ambroio(美国人,华东师大哲学系副教授)、ady van den tock(美国人,比利时根特大学语言系博士后)。
【目录】
contents chapter 1 introduction 1.1 the methodology for the study of the history of philosophy 1.2 characteristics of traditional chinese philosophy 1.3 the struggles between “past and present” and between “china and the west” and the revolution in modern chinese philosophy references part i the pre-qin period (ca. 1046-256 bce) chapter 2 the rise of confucianism,mohism,daoism,and legalism 2.1 confucius doctrine of the unity of humanity and knowledge 2.2 mozi and the conflict between confucianism and mohism — the antagonism between empiricism and apriorism 2.3 the laozi: “the movement of dao consists in reversion” — the presentation of the dialectical principle of negation 2.4 sunzi bingfa (sunzi’s art of war)and the rise of the legalists references chapter 3 the high tide of contention among the “hundred schools of thought” 3.1 the guanzi: the confluence of legalism and doctrines of the huang-lao school 3.2 the conflict between confucian and legalist schools and mencius doctrine of the goodness of human nature 3.3 zhuangzi: “where all things are equal, how can one be long and another short?” — relativism against dogmatism 3.4 the logicians debates on “hardness and whiteness” and on “similarity and difference” — a conflict between relativism and absolutism 3.5 later mohist views on the relationship between names and actualities and on nature references chapter 4 the summing up stage of pre-qin philosophy 4.1 xunzi’s summation of the debates over “heaven and humankind” and over “names and actualities” — the union of naive materialism and naive dialectics 4.2 han fei: “inpatible things cannot coest” 4.3 the yi zhuan: “the interaction of yin and yang constitutes the dao” — the establishment of the naive principle of the unity of opites 4.4 the development of the doctrine of the yin yang and five agents — the application of the parative method of dialectical logic to the sciences references part i a brief summary part ii from the qin han to the qing dynasty chapter 5 the supremacy of confucianism and criticisms of confucian theology 5.1 dong zhongshu and the huainanzi — the antagonism between the teleological and mechanistic doctrines of huo shi 5.2 wang chong’s materialistic doctrine of mo wei in opition to the doctrine of huo shi references chapter 6 mysterious learning and the coestence of confucianism, daoism, and buddhism 6.1 wang bi’s doctrine of “valuing non-being” and pei wei’s “on the importance of being” 6.2 ji kang’s challenge to fatalism 6.3 the mentary on the zhuangzi: “when there is being, there is non-being” — the doctrine of “self-transformation” against metaphysical ontology 6.4 ge hong’s daoist philosophy and seng zhao’s buddhism expounded in terms of mysterious learning 6.5 fan zhen’s summing up of the debate over body and soul — the application of the materialist principle of the unity of substance and function references chapter 7 a tendency towards the confluence of confucianism, daoism, and buddhism 7.1 the buddhist tiantai school’s doctrines: “the three levels of truth are in perfect harmony with one another” and “even inanimate things sess the buddha nature” 7.2 the buddhist dharma character school’s doctrine:“everything is consciousness only” and the buddhist huayan school’s doctrine: the universal causation of the realm of dharmas — the antithesis between idealistic empiricism and rationalism 7.3 the buddhist zen (chan) school — the pletion of confucianized buddhism 7.4 li quan’s religious daoism with a voluntarist orientation 7.5 liu zongyuan and liu yu: “heaven and human beings do not interfere with each other” and “heaven and human beings are evenly matched”: a materialist summary of the debate concerning “effort and fate” references chapter 8 the prevalence of neo-confucianism and the criticisms of neo-confucianism 8.1 zhou dunyi,shao yong,and the cheng brothers:founders of orthodox neo-confucianism 8.2 zhang zai’s summing up of the debate over “being and non-being (movement and tranquility)” — an etion of the principle of the unity of opites in terms of qi monism 8.3 zhu ’s system of principle monism 8.4 the “jing new learning” and the “utilitarian learning” as oped to the chengs and zhu ’s doctrine of principle 8.5 wang shouren’s system of mind monism 8.6 li zhi’s “heretical” thoughts references chapter 9 the summing up stage of ancient chinese philosophy 9.1 wang fuzhi’s summary of the debate over “principle and vital force (the dao and concrete things)” and “mind and matter/things (knowledge and action)” — a system of qi monism unifying naive materialism and naive dialectics 9.2 the enlightenment thought and historicist methodology of huang zong 9.3 gu yanwu’s “practical learning of cultivating oneself and governing others” 9.4 yan yuan’s discussion of “practice” and dai zhen’s discussion of “knowledge” references part ii a brief summary part iii modern period chapter 10 the forerunners of modern chinese philosophy 10.1 zizhen: “the dominator of the masses is called the ‘self’” — the beginning of modern humanism 10.2 wei yuan: “basing my ideas on things” and “knowing something after being involved in something” — the beginning of the debate over the relation between mind and matter/things (knowledge and action) in modern times references chapter 11 the stage of evolutionism in the philosophical revolution 11.1 kang youwei: an advocate of historical evolutionism 11.2 tan sitong: the “study of humanity” aimed at breaking the chains of bondage 11.3 yan fu’s “doctrine of natural evolution” and empiricism 11.4 liang qichao on the freedom of the “self” and the evolution of the “group” 11.5 zhang taiyan: “petition produces intelligence and revolution develo people’s knowledge” — a rudimentary version of the viewpoint of so practice 11.6 wang guowei: the believability versus the lovability of philosophical theories 11.7 sun yat sen’s evolutionism and his doctrine of the relation between knowledge and action references chapter 12 the philosophical revolution enters the stage of materialist dialectics 12.1 li dazhao and chen duu: from evolutionism to historical materialism 12.2 hu shi’s “experimentalism” and liang shuming’s intuitionism 12.3 the debate over science versus metaphysics and qu qiubai’s historical determinism 12.4 lu xun on national characteristics and his aesthetic ideas references chapter 13 the sinicization of marsm and the contributions made by professional philosophers 13.1 li da and ai siqi: first attempts to sinicize marst philosophy 13.2 ong shili: new doctrine of consciousness only 13.3 zhu guangqian: an aesthetic theory of expression 13.4 jin yuelin: “applying what is attained from experience to experience — realism based unity of perceptual and rational knowledge,and of facts and principles” 13.5 feng youlan: “the new rational philosophy” 13.6 marsts critical investigations on traditional thought 13.7 mao zedong:the dynamic and revolutionary theory of knowledge as the reflection of reality — a summation of the debate over the relation between “mind and matter/things” in the philosophy of history and epistemology references part iii a brief summary tscript glossary of chinese characters index
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