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《荀子》的“类”与道的范畴化发展 = Xunzi’s Thinking on Lei and the Categorization of Dao in the Pre-Qin China. / JIANG Chong-yue.
// Journal of Nanjing University: Philosophy, Humanities and Social Sciences 2014, Vol. 51, No. 4.
// 南京大学学报 : 哲学社会科学 2014, 第一卷 2014tr. 99-112. Hegel says,in his Lectures on the History of Philosophy,that the Chinese have a great reputation for their culture; but they have nophilosophy in a strict sense.As the supreme essence,Dao is put forward,and yet is the universality of an abstract kind.In its switch from the abstract to the concrete,the concept Dao fails to leave any space for the Chinese to create a kingdom of categorization.But,is he justified in saying so? It is Xunzi’s idea on Lei that can give an answer to this question.Xunzi thinks that Dao can be grasped from various aspects,so-named as Lei( the Chinese counterpart to the western concept of category).He goes further that Li( the Chinese counterpart to the western conceptof reason) is determined by Lei,where Li( reason) stays.And the reasons in concrete things are different as long as Lei,the categories they stay within,are different.Dao obtains its categories or determinations when it switches from the abstract to the concrete.The purpose of his epistemology of Jiebi( removing the obstacle of one-sided view) is to know the Daos of the concrete things.His theory of Zhengming( the rectification of names) insists that each Lei has a corresponding name.When the Lei is different,its name must be different,too.Obviously he deals with the concrete things through the categorical concepts.He even maintains that thinking on Lei should be based on feeling and experience.Therefore,his thought can be classified into empirical philosophy.Xunzi’s thinking on Lei just stands between Laozi’s Dao and Han Feizi’s Dao-Li theory.It strongly proves that the ancient Chinese do have the potentiality to build up a categorical kingdom.Nevertheless,it must not be denied that,compared with the ancient Greek philosophy,the Chinese philosophy is weaker in conceptual and categorical thinking,due to the strong influence of its political utilitarianism.
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试说《老子》之“道”及其中含蕴的历史观 = Dao in Laozi and Its Philosophy of History. / LIU Jia-he.
// Journal of Nanjing University: Philosophy, Humanities and Social Sciences 2014, Vol. 51, No. 4.
// 南京大学学报 : 哲学社会科学 2014, 第一卷 2014tr. 87-98. With the examination of its inner coherence,Dao in Laozi can be comprehended in terms of the contradictions in its historical development.Dao can be a constant Dao that cannot be told of,or a non-constant Dao that can be told of.By the same token,a name can be a constant name that cannot be named or a non-constant name that can be named.The positive and the negative turn to be two sides of the same contradictory entity.Hegel said,in his Lectures on the History of Philosophy,that Dao in Laozi takes nihility and voidness as its supreme essence.If so,Laozi’s philosophy would still be on its most preliminary stage.Being mostly dealt with in Laozi,the concept of Dao,as to its meaningfulness,development and usefulness,is to be approached to in the way from the abstract to the concrete.The first way from the abstract to the concrete is that from Dao to Li( logic),and then to the images and the numbers.If we turn our eye to the social history of human beings,then the first step from the abstract to the concrete will be the development from Dao to De( virtue).Through De,Dao gives its concrete functions and usefulnesses in the social world.De has the same inner contradictions as Dao does.As we can see that the logical development in Laozi from Dao to De,to Ren( benevolence) and Yi( righteousness) and to Li( propriety) is an evolutionary development from one contradiction to another,and this is exactly the development of human history and culture.Each following stage will be an inevitable consequence of its predecessor.Therefore,the development is of necessity and inevitability.It is a great breakthrough in the ancient history of both Chinese and Western philosophies,that Laozi found,from his treatment of the inner contractions in Dao and De,the necessity and inevitability of historical development.
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