冯友兰中国哲学简史中英文版之第十五章儒家的形上学.doc

CHAPTER 15 CONFUCIANIST METAPHYSICS 第十五章　儒家的形上学In chapter twelve we have seen that the Yi Ching or Book of Changes (also known simply as the Yi) was originally a book of divination. Later the Con-fucianists gave it cosmological, metaphysical, and ethical interpretations, which constitute the Appendices now found in the Book of Changes.第十二章说过，《易经》本来是一部占卜的书。到后来，儒家为它作出了宇宙论的、形上学的、伦理学的解释，构成了“易传”，附在现在通行的《易经》后面。The cosmological theory contained in the Appendices has already been considered in chapter twelve, and we shall revert to it again in chapter twen-ty-three. In the present chapter we shall confine ourselves to the metaphysi-cal and ethical theories found in the Appendices and in the Chung Yung.“易传”的宇宙论学说已经在第十二章讲到了。往后在第二十三章还要讲到。这一章我们只限于讲“易传”和《中庸》中的形上学、伦理学学说。The Chung Yung or Doctrine of the Mean is one of the chapters in the Li Chi (Book of Rites). According to tradition, it was written by Tzu-ssu, the grandson of Confucius, but in actual fact a large part of it seems to have been written at a somewhat later date. The Appendices and the Chung Yung represent the last phase in the metaphysical development of ancient Confucianism. So great is their metaphysical interest, indeed, that the Neo-Taoists of the third and fourth centuries A.D. considered the Yi as one of the three major classics of speculative philosophy, the others being the Lao-tzu and Chitting-tzu. Similarly, Emperor Wu (501-549) of the Liang dynasty, himself a Buddhist, wrote commentaries on the Chung Yung, and in the tenth and eleventh centuries, monks of the chan sect of Buddhism also wrote such commentaries, which marked the beginning of Neo-Confucianism.《中庸》是《礼记》的一篇。传统的说法是。《中庸》为孔子之孙子思所作，但是实际上，它的大部分是较晚的著作。“易传”和《中庸》代表先秦儒家形上学发展的最后阶段。它们的形上学兴趣确实很大，所以公元三、四世纪的新道家把《易》当作思辨哲学的三部主要经典之一，另外两部是《老子》、《庄子》，合称“三玄”。梁武帝（公元502—549年在位）本人是佛教徒，也为《中庸》作注。公元十世纪和十一世纪佛教禅宗的和尚也作过这样的注，标志着新儒家的开端。The Principles of ThingsThe most important metaphysical idea in the Appendices, as in Taoism, is that of Tao. Yet it is qu