中國哲學通史簡編 (英文) 馮契陳衛平 9787108078520 【台灣高等教育出版社】

Name: 中國哲學通史簡編 (英文) 馮契 陳衛平 9787108078520 【台灣高等教育出版社】
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書名：中國哲學通史簡編 (英文)
ISBN：9787108078520
出版社：生活·讀書·新知三聯書店
著編譯者：馮契陳衛平
頁數：680
所在地：中國大陸 *此為代購商品
書號：1673814
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內容簡介

本書是馮契「哲學史兩種」（《中國古代哲學的邏輯發展》《中國近代哲學的革命進程》）的簡縮本《中國哲學通史簡編》的英譯本，是一部貫通上古至1949年為止的完整的「中國哲學通史」。全書圍繞「天人、名實」之辯、「理氣（道器）」之辯、「心物（知行）」之辯等重要命題展現中國哲學的演化脈絡。馮契在書中提出了自己關於哲學史的定義：哲學史是「根源於人類社會實踐主要圍繞著思維和存在關係問題而展開的認識的辯證運動」。本書從廣義認識論的角度突顯了中國傳統哲學的特點：在邏輯學上，中國傳統哲學擅長辯證邏輯，而在自然觀上，則發展了氣一元論，這與西方人發展形式邏輯和原子論頗為不同；在倫理學上，中國傳統哲學注重自覺原則，而在美學上則較早提出了言志說和意境理論，這和西方人高揚自願原則和較早提出模仿說及典型性格理論也是旨趣不同的。本書也對中國近代哲學（1840—1949）做了開拓性的研究，指出中國近代哲學革命在「古今中西」之爭的制約下，圍繞歷史觀、認識論、邏輯和方法論問題以及人的自由和理想問題等四個方面展開，既受到西方近現代哲學的影響，又是中國傳統哲學的「理氣（道器）」之辯、「心物（知行）」之辯、「名實」之辯、「天人」之辯在近代的發展。本書同時論述了當代中國對於近代哲學革命如何「接著講」的問題。

作者簡介

馮契（1915－1995），原名馮寶麟，20世紀中國著名哲學家、哲學史家，早年師從金岳霖、馮友蘭、湯用彤等。經過一生的沉思，建構了「智慧說」的哲學體系。代表作有「智慧說三篇」（《認識世界和認識自己》、《邏輯思維的辯證法》、《人的自由和真善美》）和「哲學史兩種」（《中國古代哲學的邏輯發展》、《中國近代哲學的革命進程》）。

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 Legalist
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: "Incompatible Things Cannot Coexist"
4 3 The Yi Zhuan: "The Interaction of Yin and Yang Constitutes the Dao" -- The Establishment of the Naive Principle of the Unity of Opposites
4 4 The Development of the Doctrine of the Yin-Yang and Five Agents -- The Application of the Comparative 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 Opposition to the Doctrine of Huo Shi
References
Chapter 6 Mysterious Learning and the Coexistence 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 Commentary 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 Possess 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 Completion of Confucianized Buddhism
7 4 Li Quan's Religious Daoism with a Voluntarist Orientation
7 5 Liu Zongyuan and Liu Yuxi: "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

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