吾国与吾民

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  第203页

  失語宛 (禮崩樂壞野有餓殍欲說還休將進酒)

  The Confucian conception of government by gentlemen, and the legalist conception of government by law rather than by persons. The confucian system assumes every ruler to be a gentleman and proceeds to treat him like a gentleman. The legalist system assumes every ruler to be a crook and proceeds to make provisions in the political system to prevent him from carrying out his crooked intentions. ... (更多)

  The Confucian conception of government by gentlemen, and the legalist conception of government by law rather than by persons. The confucian system assumes every ruler to be a gentleman and proceeds to treat him like a gentleman. The legalist system assumes every ruler to be a crook and proceeds to make provisions in the political system to prevent him from carrying out his crooked intentions. Obviously the first is the traditional view, and the second the Western view, and also the view of HanFeitse. As Hanfeitse says, we should not expect people to be good, but we should make it impossible for them to be bad. That is the moral basis of the legalist philosophy. In other words, instead of expecting our rulers to be gentlemen and to walk in the path of righteousness, we should assume them to be potential prison-inmates and devise ways and means to prevent these potential convicts from robbing the people and selling the country. One can readily see that the latter system is more likely to be effective as a check for political corruption than waiting for a change of hearts in these gentlemen. 儒家的仁政以及法家的法治而不是人治。儒家思想假定每个统治者都是仁人君子，从而把他当作绅士对待，法家则假定每个统治者都是无赖、骗子或窃贼，所以在政治体系中采取种种措施防止他将不正当的企图付诸实施。 很明显，前者是中国人的传统观念，后者是西方人的观点，也是韩非子的观点。正如韩非子所云，我们不应该期望人们的行为端正，但是我们应该能够防止他们的行为出轨。这就是法家哲学的道德基础。 换言之，我们不能期望我们的统治者是仁人君子，总是在正义的大道上穿行。我们应该肯定他是假定的囚徒，并想方设法阻止这些可能的犯人鱼肉人民、出卖国家。人们可以清楚地看到，这后一种制度效果更为明显，它可以制止政治上的腐败。 韩非子的一段话：“今贞信之士，不盈于十，而境内之官以百数，必任贞情之士，则人不足官。人不足官，则治者寡而乱者众矣。故明主之道，一法而不求智，固术而不慕信。” －学林出版社

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  2011-12-21 17:37:46   回应

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  第14页

  protishead (we are strangers to ourselves)

  In the midst of the sturdy medievalism of the masses of their countrymen the young intellectuals have been taught the most extreme of every culture. Intellectually they have been forced to the same great omissions that China has made physically. The omission was too great, the mind could not compensate for it. The spirit was lost in the conflict. The first result, therefore, of the hiatus wa... (更多)

  In the midst of the sturdy medievalism of the masses of their countrymen the young intellectuals have been taught the most extreme of every culture. Intellectually they have been forced to the same great omissions that China has made physically.

  The omission was too great, the mind could not compensate for it. The spirit was lost in the conflict.

  The first result, therefore, of the hiatus was undoubtedly to produce a class of young Chinese both men and women, but chiefly men, who frankly did not know how to live in their own country or in the age in which their country still was. They were for the most part educated abroad, where they forgot the realities of their own race. (收起)

  2011-10-15 11:38:45   回应

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  第245页

  zschazel

  读到几句话话非常有感触：the poetry consist in the poet spreading his emotion over the scenery and compelling it by the force of his emotion to live and share his own joys and sorrows.This is clearest in the above example, where the three-mile-long gay and green willows are referred to as heartless because they did not, as they ought to, remember Ch'en Houchu and share the poet's feeling of ... (更多)

  读到几句话话非常有感触：

  the poetry consist in the poet spreading his emotion over the scenery and compelling it by the force of his emotion to live and share his own joys and sorrows.This is clearest in the above example, where the three-mile-long gay and green willows are referred to as heartless because they did not, as they ought to, remember Ch'en Houchu and share the poet's feeling of poignant regret.

  中国古诗，就我读过的，一旦是表达伤感之情，就无外乎两种：一种是以哀景写哀，另外一种是高级点的，以乐景写哀，一倍增其哀乐。以哀景写哀，便是自然与我同悲；以乐景写哀，便是自然不理睬我之心情，给人一种诗人自身的错位感，即便“良辰美景奈何天，笑语欢声谁家院”。但是之前我没有想过的是，为什么人要把自然设定为一种可自我感知体，为什么自然就要像一个朋友般和我同苦乐？

  这里蕴含着天人合一的思想。汉代董仲舒作为其提出者，就认为气候天象是上天来指示人间帝王行为的。而在这之前，孟子说吾善养吾浩然之气，而那浩然之气充塞于天地之间，也有天人合一的意味。而道家所说，一生二，二生三，三生万物，人和自然都是从无名而生，也算是一体。所以古人就往往有一种大的宇宙观，同时也是以自我为中心的宇宙观。

  有一个现代诗人的诗句我具体忘了，但是大意是何时望一眼天空，快乐与痛苦都将消失。这种意境是古代人没有的，因为古代人的自然即是我，所以难以认识到天地之大，所以他们的作品也都只停留在田园风光诗的层次。 (收起)

  2011-09-06 17:24:30   回应

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  第14页

  protishead (we are strangers to ourselves)

  In the midst of the sturdy medievalism of the masses of their countrymen the young intellectuals have been taught the most extreme of every culture. Intellectually they have been forced to the same great omissions that China has made physically. The omission was too great, the mind could not compensate for it. The spirit was lost in the conflict. The first result, therefore, of the hiatus wa... (更多)

  In the midst of the sturdy medievalism of the masses of their countrymen the young intellectuals have been taught the most extreme of every culture. Intellectually they have been forced to the same great omissions that China has made physically.

  The omission was too great, the mind could not compensate for it. The spirit was lost in the conflict.

  The first result, therefore, of the hiatus was undoubtedly to produce a class of young Chinese both men and women, but chiefly men, who frankly did not know how to live in their own country or in the age in which their country still was. They were for the most part educated abroad, where they forgot the realities of their own race. (收起)

  2011-10-15 11:38:45   回应

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• 

  第203页

  失語宛 (禮崩樂壞野有餓殍欲說還休將進酒)

  The Confucian conception of government by gentlemen, and the legalist conception of government by law rather than by persons. The confucian system assumes every ruler to be a gentleman and proceeds to treat him like a gentleman. The legalist system assumes every ruler to be a crook and proceeds to make provisions in the political system to prevent him from carrying out his crooked intentions. ... (更多)

  The Confucian conception of government by gentlemen, and the legalist conception of government by law rather than by persons. The confucian system assumes every ruler to be a gentleman and proceeds to treat him like a gentleman. The legalist system assumes every ruler to be a crook and proceeds to make provisions in the political system to prevent him from carrying out his crooked intentions. Obviously the first is the traditional view, and the second the Western view, and also the view of HanFeitse. As Hanfeitse says, we should not expect people to be good, but we should make it impossible for them to be bad. That is the moral basis of the legalist philosophy. In other words, instead of expecting our rulers to be gentlemen and to walk in the path of righteousness, we should assume them to be potential prison-inmates and devise ways and means to prevent these potential convicts from robbing the people and selling the country. One can readily see that the latter system is more likely to be effective as a check for political corruption than waiting for a change of hearts in these gentlemen. 儒家的仁政以及法家的法治而不是人治。儒家思想假定每个统治者都是仁人君子，从而把他当作绅士对待，法家则假定每个统治者都是无赖、骗子或窃贼，所以在政治体系中采取种种措施防止他将不正当的企图付诸实施。 很明显，前者是中国人的传统观念，后者是西方人的观点，也是韩非子的观点。正如韩非子所云，我们不应该期望人们的行为端正，但是我们应该能够防止他们的行为出轨。这就是法家哲学的道德基础。 换言之，我们不能期望我们的统治者是仁人君子，总是在正义的大道上穿行。我们应该肯定他是假定的囚徒，并想方设法阻止这些可能的犯人鱼肉人民、出卖国家。人们可以清楚地看到，这后一种制度效果更为明显，它可以制止政治上的腐败。 韩非子的一段话：“今贞信之士，不盈于十，而境内之官以百数，必任贞情之士，则人不足官。人不足官，则治者寡而乱者众矣。故明主之道，一法而不求智，固术而不慕信。” －学林出版社

  (收起)

  2011-12-21 17:37:46   回应

  收藏

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• 

  第245页

  zschazel

  读到几句话话非常有感触：the poetry consist in the poet spreading his emotion over the scenery and compelling it by the force of his emotion to live and share his own joys and sorrows.This is clearest in the above example, where the three-mile-long gay and green willows are referred to as heartless because they did not, as they ought to, remember Ch'en Houchu and share the poet's feeling of ... (更多)

  读到几句话话非常有感触：

  the poetry consist in the poet spreading his emotion over the scenery and compelling it by the force of his emotion to live and share his own joys and sorrows.This is clearest in the above example, where the three-mile-long gay and green willows are referred to as heartless because they did not, as they ought to, remember Ch'en Houchu and share the poet's feeling of poignant regret.

  中国古诗，就我读过的，一旦是表达伤感之情，就无外乎两种：一种是以哀景写哀，另外一种是高级点的，以乐景写哀，一倍增其哀乐。以哀景写哀，便是自然与我同悲；以乐景写哀，便是自然不理睬我之心情，给人一种诗人自身的错位感，即便“良辰美景奈何天，笑语欢声谁家院”。但是之前我没有想过的是，为什么人要把自然设定为一种可自我感知体，为什么自然就要像一个朋友般和我同苦乐？

  这里蕴含着天人合一的思想。汉代董仲舒作为其提出者，就认为气候天象是上天来指示人间帝王行为的。而在这之前，孟子说吾善养吾浩然之气，而那浩然之气充塞于天地之间，也有天人合一的意味。而道家所说，一生二，二生三，三生万物，人和自然都是从无名而生，也算是一体。所以古人就往往有一种大的宇宙观，同时也是以自我为中心的宇宙观。

  有一个现代诗人的诗句我具体忘了，但是大意是何时望一眼天空，快乐与痛苦都将消失。这种意境是古代人没有的，因为古代人的自然即是我，所以难以认识到天地之大，所以他们的作品也都只停留在田园风光诗的层次。 (收起)

  2011-09-06 17:24:30   回应

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• 

  第203页

  失語宛 (禮崩樂壞野有餓殍欲說還休將進酒)

  The Confucian conception of government by gentlemen, and the legalist conception of government by law rather than by persons. The confucian system assumes every ruler to be a gentleman and proceeds to treat him like a gentleman. The legalist system assumes every ruler to be a crook and proceeds to make provisions in the political system to prevent him from carrying out his crooked intentions. ... (更多)

  The Confucian conception of government by gentlemen, and the legalist conception of government by law rather than by persons. The confucian system assumes every ruler to be a gentleman and proceeds to treat him like a gentleman. The legalist system assumes every ruler to be a crook and proceeds to make provisions in the political system to prevent him from carrying out his crooked intentions. Obviously the first is the traditional view, and the second the Western view, and also the view of HanFeitse. As Hanfeitse says, we should not expect people to be good, but we should make it impossible for them to be bad. That is the moral basis of the legalist philosophy. In other words, instead of expecting our rulers to be gentlemen and to walk in the path of righteousness, we should assume them to be potential prison-inmates and devise ways and means to prevent these potential convicts from robbing the people and selling the country. One can readily see that the latter system is more likely to be effective as a check for political corruption than waiting for a change of hearts in these gentlemen. 儒家的仁政以及法家的法治而不是人治。儒家思想假定每个统治者都是仁人君子，从而把他当作绅士对待，法家则假定每个统治者都是无赖、骗子或窃贼，所以在政治体系中采取种种措施防止他将不正当的企图付诸实施。 很明显，前者是中国人的传统观念，后者是西方人的观点，也是韩非子的观点。正如韩非子所云，我们不应该期望人们的行为端正，但是我们应该能够防止他们的行为出轨。这就是法家哲学的道德基础。 换言之，我们不能期望我们的统治者是仁人君子，总是在正义的大道上穿行。我们应该肯定他是假定的囚徒，并想方设法阻止这些可能的犯人鱼肉人民、出卖国家。人们可以清楚地看到，这后一种制度效果更为明显，它可以制止政治上的腐败。 韩非子的一段话：“今贞信之士，不盈于十，而境内之官以百数，必任贞情之士，则人不足官。人不足官，则治者寡而乱者众矣。故明主之道，一法而不求智，固术而不慕信。” －学林出版社

  (收起)

  2011-12-21 17:37:46   回应

  收藏

  推荐
• 

  第14页

  protishead (we are strangers to ourselves)

  In the midst of the sturdy medievalism of the masses of their countrymen the young intellectuals have been taught the most extreme of every culture. Intellectually they have been forced to the same great omissions that China has made physically. The omission was too great, the mind could not compensate for it. The spirit was lost in the conflict. The first result, therefore, of the hiatus wa... (更多)

  In the midst of the sturdy medievalism of the masses of their countrymen the young intellectuals have been taught the most extreme of every culture. Intellectually they have been forced to the same great omissions that China has made physically.

  The omission was too great, the mind could not compensate for it. The spirit was lost in the conflict.

  The first result, therefore, of the hiatus was undoubtedly to produce a class of young Chinese both men and women, but chiefly men, who frankly did not know how to live in their own country or in the age in which their country still was. They were for the most part educated abroad, where they forgot the realities of their own race. (收起)

  2011-10-15 11:38:45   回应

  收藏

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• 

  第245页

  zschazel

  读到几句话话非常有感触：the poetry consist in the poet spreading his emotion over the scenery and compelling it by the force of his emotion to live and share his own joys and sorrows.This is clearest in the above example, where the three-mile-long gay and green willows are referred to as heartless because they did not, as they ought to, remember Ch'en Houchu and share the poet's feeling of ... (更多)

  读到几句话话非常有感触：

  the poetry consist in the poet spreading his emotion over the scenery and compelling it by the force of his emotion to live and share his own joys and sorrows.This is clearest in the above example, where the three-mile-long gay and green willows are referred to as heartless because they did not, as they ought to, remember Ch'en Houchu and share the poet's feeling of poignant regret.

  中国古诗，就我读过的，一旦是表达伤感之情，就无外乎两种：一种是以哀景写哀，另外一种是高级点的，以乐景写哀，一倍增其哀乐。以哀景写哀，便是自然与我同悲；以乐景写哀，便是自然不理睬我之心情，给人一种诗人自身的错位感，即便“良辰美景奈何天，笑语欢声谁家院”。但是之前我没有想过的是，为什么人要把自然设定为一种可自我感知体，为什么自然就要像一个朋友般和我同苦乐？

  这里蕴含着天人合一的思想。汉代董仲舒作为其提出者，就认为气候天象是上天来指示人间帝王行为的。而在这之前，孟子说吾善养吾浩然之气，而那浩然之气充塞于天地之间，也有天人合一的意味。而道家所说，一生二，二生三，三生万物，人和自然都是从无名而生，也算是一体。所以古人就往往有一种大的宇宙观，同时也是以自我为中心的宇宙观。

  有一个现代诗人的诗句我具体忘了，但是大意是何时望一眼天空，快乐与痛苦都将消失。这种意境是古代人没有的，因为古代人的自然即是我，所以难以认识到天地之大，所以他们的作品也都只停留在田园风光诗的层次。 (收起)

  2011-09-06 17:24:30   回应

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