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A Concise History of Chinese Philosophy（中国哲学通史简编）

作者: 陈卫平著杨柳青编童世骏译 , 冯契

出版社: 生活·读书·新知三联书店

出版时间: 2024-07

版次: 1

ISBN: 9787108078520

定价: 198.00

装帧: 平装

开本: 16开

页数: 688页

字数: 446千字

分类: 教材教辅考试>教材>职业培训教材>哲学心理宗教

1人买过

本书是冯契“哲学史两种”（中国古代哲学的逻辑发展中国近代哲学的进程）的简缩本中国哲学通史简编的英译本，是一部贯通上古至1949年为止的完整的“中国哲学通史”。全书围绕“天人、名实”之辩、“理气（道器）”之辩、“心物（知行）”之辩等重要命题展现中国哲学的演化脉络。

冯契在书中提出了自己关于哲学史的定义：哲学史是“根源于人类社会实践主要围绕着思维和存在关系问题而展开的认识的辩证运动”。本书从广义认识论的角度突显了中国传统哲学的特点：在逻辑学上，中国传统哲学擅长辩证逻辑，而在自然观上，则发展了气一元论，这与西方人发展形式逻辑和原子论颇为不同；在伦理学上，中国传统哲学注重自觉原则，而在美学上则较早提出了言志说和意境理论，这和西方人高扬自愿原则和较早提出模仿说及典型格理论也是旨趣不同的。

本书也对中国近代哲学（1840—1949）做了开拓的研究，指出中国近代哲学在“古今中西”之争的制约下，围绕历史观、认识论、逻辑和方问题以及人的自由和理想问题等四个方面展开，既受到西方近现代哲学的影响，又是中国传统哲学的“理气（道器）”之辩、“心物（知行）”之辩、“名实”之辩、“天人”之辩在近代的发展。中国近代哲学在历史观和认识论上取得了标志的成，即马克思主义中国化的“能动的的反映论”。但在逻辑学和方上及人的自由和理想问题上，中国近代哲学未能做出系统结。本书同时论述了当代中国对于近代哲学如何“接着讲”的问题。

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）。

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
内容简介:

本书是冯契“哲学史两种”（中国古代哲学的逻辑发展中国近代哲学的进程）的简缩本中国哲学通史简编的英译本，是一部贯通上古至1949年为止的完整的“中国哲学通史”。全书围绕“天人、名实”之辩、“理气（道器）”之辩、“心物（知行）”之辩等重要命题展现中国哲学的演化脉络。

冯契在书中提出了自己关于哲学史的定义：哲学史是“根源于人类社会实践主要围绕着思维和存在关系问题而展开的认识的辩证运动”。本书从广义认识论的角度突显了中国传统哲学的特点：在逻辑学上，中国传统哲学擅长辩证逻辑，而在自然观上，则发展了气一元论，这与西方人发展形式逻辑和原子论颇为不同；在伦理学上，中国传统哲学注重自觉原则，而在美学上则较早提出了言志说和意境理论，这和西方人高扬自愿原则和较早提出模仿说及典型格理论也是旨趣不同的。

本书也对中国近代哲学（1840—1949）做了开拓的研究，指出中国近代哲学在“古今中西”之争的制约下，围绕历史观、认识论、逻辑和方问题以及人的自由和理想问题等四个方面展开，既受到西方近现代哲学的影响，又是中国传统哲学的“理气（道器）”之辩、“心物（知行）”之辩、“名实”之辩、“天人”之辩在近代的发展。中国近代哲学在历史观和认识论上取得了标志的成，即马克思主义中国化的“能动的的反映论”。但在逻辑学和方上及人的自由和理想问题上，中国近代哲学未能做出系统结。本书同时论述了当代中国对于近代哲学如何“接着讲”的问题。
作者简介:

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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A Concise History of Chinese Philosophy（中国哲学通史简编）

内容简介:

作者简介:

目录: