如果分数不太够，只能选择较差的专科学校的话，那还是建议来广东金融学院读专本连读的。学费都是差不多的，但是可以拿到本科毕业证，有人说可以选择统招大专。没错，但是这样的话以后的学历层次提升会相对有点难。读专本连读的话，可以共享全日制本科教学的环境。当然我也只是建议，毕竟这是你自己对你未来的选择，加油

欢迎各位对现有成绩或学历不满意想自我提升的同学报读

THE next major philosopher after Confucius was Mo Tzu. His family name was Mo and his personal- name was Ti. As the Shih Chi or Historical Records does not say where he came from, and in fael tells us almost nothing about his life, there has been a difference of opinion regarding his native state. Some scholars hold that he was a native of Sung (in what is today eastern Honan and western Shantung), and others that he came from Lu, the same state as Confucius. His exact dates are also uncertain, but probably he lived sometime within the years 479-381 B.C. The main source for the study of his thought is the book bearing his name, the Mo-tw, which contains 53 chapters~ and is a collection of writings by his followers as well as by himself.
孔子之后，下一个主要的哲学家是墨子。他姓墨名翟。《史记》上没有说他是哪国人，关于他的生平也说的很少，实际上等于没有说。因而关于墨子是哪国人历来有意见分歧。有些学者说他是宋(今豫东鲁西)人，另一些学者说他是鲁人。他的生卒也不能肯定是哪年，大概是在公元前479一前381年以内。研究墨子思想。主要资料是《墨子》一书，共五十三篇，是墨子本人及其后学的著作总集。

Mo Tzn was the founder of a school known after his name as the Mohist school. In ancient times his fame was as great as that of Confucius, and his teaching was no less influential. The contrast between the two men is interesting. Confucius felt a sympathetic understanding for the traditional institutions, rituals, music, and literature of the early Chou dynasty, and tried to rationalize and justify them in ethical terms; Mo Tzu, on the contrary, questioned their validity and usefulness, and tried to replace them with something that was simpler but, in his view, more useful. In short, Confucius was tbe ratioualizer and justifier of the ancient civilization, while Mo Tzu was its critic. Confucius was a refined gentleman, while Mo Tzu was a militant preacher. A major aim of his preaching was to oppose both the traditional institutions and practices, and the theories of Confucius and the Confucianists.
墨子创立的学派名为墨家。在古代，墨子与孔子享有同等的盛名。墨学的影响也不亚于孔学。把这两个人进行对比，是很有趣的。孔子对于西周的传统制度、礼乐文献，怀有同情的了解，力求以伦理的言辞论证它们是合理的，正当的；墨子则相反，认为它们不正当，不合用，力求用简单一些，而且在他看来有用一些的东西代替之。简言之，孔子是古代文化的辩护者，辩护它是合理的，正当的，墨子则是它的批判者。孔子是文雅的君子，墨子是战斗的传教士。他传教的目的在于，把传统的制度和常规，把孔子以及儒家的学说，一齐反对掉。

Social Background of the MO/list School
During the feudal age of the ChOll dynasty, kings, princes, and feudal lords all had their military specialists. These were the l1Crcditary warriors who constituted the backbone of the armies of that timc. With the disintegration of feudalism that took place in the latter part of the Chou dynasty, however, these warrior specialists lost their positions and titles, scattered throughout the country, and made a living by offering their services to anyone who could afford to employ them. This class of people was known as the hsieh or )'U hsieh, terms which can both be translated as "knights-errant." Concerning such knightserrant, the Shih Chi says: "Their words were always sincere and trustworthy, and their actions always quick and decisive. They were always true to what they promised, and without regard to their own persons, they would rush into dangers threatening others." (Ch. 12+) Such was their professional ethics. A large part of Mo Tzu's teaching was an extension of this ethics.
在周代、天子、诸侯、封建主都有他们的军事专家。当时军队的骨干，由世袭的武士组成。随着周代后期封建制度的解体，这些武士专家丧失了爵位，流散各地，谁雇佣他们就为谁服务，以此为生。这种人被称为“游侠”，《史记》说他们“其言必信，其行必果，已诺必诚，不爱其躯，赴士之厄困”(《游侠列传》)。这些都是他们的职业道德。大部分的墨学就是这种道德的发挥。

In Chinese history both the iu or literati and the hsieh or knightserrant originated as specialists attached to thc houses of the aristocrats, ) and were themselves members of the upper classes. In later times the iu continued to come mainly from the upper or middle classes, but the -hsieh, on the contrary, more frequently were recruited from the lower classes. In ancient times, such social amenities as rituals and music were aU exclusively for the aristocrats; from the point of view of the ) common man, therefore, they were luxuries that had no practical utility. It was from this point of view that Mo Tzu and the Mohists criticised the traditional institutions and their rationalizers, Confucius and the Confucianists. This criticism, together with the elaboration II and rationalization of the professional ethics of their own social class, that of the hsieh, constituted the central core of the Mohist philosophy.
在中国历史上，儒和侠都源出于依附贵族“家”的专家，他们本身都是上层阶级的分子。到了后来，儒仍然大都出身于上层或中层阶级；而侠则不然，更多的是出身于下层阶级。在古代，礼乐之类的社会活动完全限于贵族；所以从平民的观点看来。礼乐之类都是奢侈品，毫无实用价值。墨子和墨家，正是从这个观点，来批判传统制度及其辩护者孔子和儒家。这种批判，加上对他们本阶级的职业道德的发挥和辩护，就构成墨家哲学的核心。

There is plenty of evidence for the inference that Mo Tzu and his followers came from the hsieh. From the Mo-tzu, as well as from other contemporary sources, we know that the Mohists constituted a strictly " disciplined organization capable of military action. The leader of the Mohist organization was called the Chi!. T:m, "Great Master," and had the authority of life or death over the members of the group. We are also told that Mo Tzu was the first "Great Master" of his
MO TZU, TIlE FIRST OPPONENT OF CONFUCIUS )1
group, and that at least once he actually led his followers to prepare for the military defense of Sung, whcn that slate was threatened with invasion from the neighboring state of Ch'u.
墨子及其门徒出身于侠，这个论断有充分的证据。从《墨子》以及同时代的其他文献，我们知道，墨者组成一个能够进行军事行动的团体，纪律极为严格。这个团体的首领称为“钜子”，对于所有成员具有决定生死的权威。墨子就是这个团体的第一任钜子，他领导门徒实际进行的军事行动至少有一次，就是宋国受到邻国楚国侵略威胁的时候，他们为宋国准备了军事防御。

If this story is true, it would give a good example for our present. world in settling disputes between two countries. A war would not need to 'be fought in the field. All that would be necessary would be for the scientists and engineers of the two countries to demonstrate their laboratory weapons of attacking and defense, and the war would be decided without fighting! Regardless of whether the story is true or not, it illustrates the nature of the Mohist organization, which is also confirmed from other sources. Thus in the Huai-nan-t:w, a work of the second century B.C., it is stated that "the disciples of Mo Tzu were one hundred and eighty in number, all of whom he could order to enter fire or tread on sword blades, and whom even death would not cause to turn on their heels." (Ch. 20.) And in the Mo-t:zu itself, no less than nine chapters deal with the tactics of fighting a defensive war and the techniques of building instruments for defending city walls. All of
A SHORT HISTORY OF CHINF.SF. PHILOSOPHY
this shows that the Mohists, as originally constituted, were a group of warriors.
这段故事若是真的，倒是为当今世界解决两国争端，树立了良好榜样。战争不必在战场上进行。只要两国的科学家、工程师把他们实验中的攻守武器拿出来较量一番，战争也就不战而决胜负了！
不管这段故事是真是假，也可以反映出墨者团体的性质，别的书上也说到这种性质。例如《淮南子·泰族训》中说：“墨子服役者百八十人。皆可使赴火蹈刃，死不旋踵。”《墨子》一书的本身，差不多有九篇是讲防御战术和守城器械。这一切表明，当初组成墨家的人是一群武士。

Mo Tzu and his followers, however, differed from the ordinary knights-errant in two respects. In the first place, the latter were men ready to engage in any fighting whatever, only provided that they were paid for their efforts or favored by the feudal lords. Mo Tzu and his followers, on the contrary, were strongly opposed to aggressive war; hence they agreed to fight only in wars that were strictly for selfdefense. Secondly, the ordinary hsieh confined themselves wholly to their code of professional ethics. Mo Tzu, however, elaborated this professional ethics and gave it a rationalistic justification. Thus though Mo Tzu's background was that of a hsieh, he at the same time became the founder of a new philosopllic school.
可是，墨子及其门徒。与普通的游侠有两点不同。第一点，普通的游侠只要得到酬谢，或是受到封建主的恩惠，那就不论什么仗他们都打；墨子及其门徒则不然，他们强烈反对侵略战争，所以他们只愿意参加严格限于自卫的战争。第二点，普通的游侠只限于信守职业道德的条规，无所发挥；可是墨子却详细阐明了这种职业道德，论证它是合理的，正当的。这样，墨子的社会背景虽然是侠，却同时成为一个新学派的创建人。

According to Mo Tzu, "the principles of tile Confucianists ruin the whole world in four ways": (1) The Confucianists do not believe in the existence of God or of spirits, "with the result that God and the spirits are displeased." (z) The Confucianists insist on elaborate funerals and the practice of three years of mourning on the death of a parent, so that the wealth and energy of the people are therehy wasted. (3) The Confucianists lay stress on the practice of music, leading to an identical result. (4) The Confucianists believe in a predetermined fate, causing the people to be lazy and to resign themselves to this fate. (The Mo-t:<u, eh. 48.)
墨子认为，“儒之道，足以丧天下者四焉”：(l)儒者不相信天鬼存在，“天鬼不悦”。(2)儒者坚持厚葬，父母死后实行三年之丧，因此把人民的财富和精力都浪费了。(3)儒者强调音乐，造成同样的后果。(4)儒者相信前定的命运，造成人们懒惰，把自己委之于命运(《墨子·公孟》)。

In another chapter entitled "Anti-Confucianism," the Mo-tw also says: "Even those with long life cannot exhaust the learning required for their [Confucianist] studies. Even people with the vigor .of youth cannot perform all the ceremonial duties. And even those who have amassed wealth cannot afford music. They [the Confucianists] enhance the beauty of wicked arts and lead their sovereign astray. Their doctrine cannot meet the needs of tile age, nor can their learning educate the people." (Ch. 39·)
。《墨子》的《非儒》篇还说：“累寿不能尽其学、当年不能行其礼，积财不能赡其乐。盛饰邪术，以营世君；盛为声乐，以淫遇民：其道不可以期世，其学不可以导众。”

These criticisms reveal the differing social backgrounds of the Confucianists and Mohists. Already before Confucius, persons who were better educated and more sophisticated had been abandoning the belief in the existence of a personal God and of divine spirits. People of the lower classes, however, had, as always in such matters, lagged
MO TZU, THE FIRST OPPONEN1' OF CONFUCIUS 53
behind in this rise of skepticism, and Mo Tzu held lhe point of view of the lower classes. This is the significance of his first point of criticism against the Confucianists. The second and third points, too, were made from the same basis. TIle fourth point, however, was really irrelevant, because, though the Confucianists often spoke about Ming (Fate, Decree), what they meant by it was not the predetermined fate attacked by Mo Tzu. TIlis has been pointed out in the last chapter, where we have seen that M ing, for the Confucianists, signified something that is beyond human control. But there are other things that remain within man's power to control if he will exert himself. Only after man has done everything he can himself, therefore, should he accept with calm and resignation what comes thereafter as inevitable. Such is what the Confucianists meant when they spoke of "knowing Ming."
这些批评显示出儒墨社会背景不同。在孔子以前，早已有些饱学深思的人放弃了对天帝鬼神的信仰。下层阶级的人，对于天鬼的怀疑、通常是发生得迟缓一些。墨子所持的是下层阶级的观点。他反对儒家的第一点。意义就在此。第二、第三点，也是在这个基础上提出的。至于第四点。则是不相干的，因为儒家虽然常常讲到“命”，所指的并不是墨子攻击的那种前定的命。前一章已经指出过这一点，就是在儒家看来。命是指人们所能控制的范围以外的东西。但是，他若是竭尽全力，总还有一些东西是在他力所能及的控制范围以内。因此，人只有已经做了他自己能够做的一切以后，对于那些仍然要来到的东西才只好认为是不可避免的，只好平静地、无可奈何地接受它。这才是儒家所讲的“知命”的意思。

All-embracing Love
Mo Tzu makes no criticism of the Confucianists' central idea of ien (human-heartedness) and yi (righteousness); in the Mo-t:w, indeed, he speaks often of these two qualities and of the man of jen and man of yi. What he means by these terms, however, differs somewhat from the concept of them held by the Confucianists. For MOr Tzu, ten and yi signify an all-embracing love, and the man of fen and man of yi are persons who practice this all-embracing love. This concept is a central one in Mo Tzu's philosophy, and represents a logical extension of the professional ethics of the class of hsieh (knightserrant) from which Mo Tzu sprang. This ethics was, namely, that within their group the hsieh "enjoy equally and suffer equally." (This was a common saying of the hsieh of later times.) Taking this group concept as a basis, Mo Tzu tried to broaden it by preaching the doctrine that everyone in the world should love everyone else equally and without discrimination.
儒家的中心观念仁、义，墨子并没有批评；在《墨子》一书中，他倒是常讲到仁、义，常讲仁人、义人。不过他用这些名词所指的，与儒家所指的，还是有些不同。照墨子的意思，仁、义是指兼爱，仁人、义人就是实行这种兼爱的人。兼爱是墨子哲学的中心概念。墨子出于游侠，兼爱正是游侠职业道德的逻辑的延伸。这种道德，就是，在他们的团体内“有福同享，有祸同当”(这是后来的侠客常常说的话)。以这种团体的概念为基础，墨子极力扩大它，方法是宣扬兼爱学说，即天下的每个人都应该同等地、无差别地爱别的一切人。

In the Mo-tzu, there are three chapters devoted to the subject of aU-embracing love. In them, Mo Tzu first makes a distinction between what he calls the principles of "discrimination" and "allembracingness." The man who holds to the principle of discrimination says: It is absurd for me to care for friends as much as I would for myself, and to look after their parents as I would my own. As a , result, such a man does not do very much for his friends. But the
54 A SHORT HISTORY OF CHINESE PHILOSOPHY man wbo balds to tbe principle of HlI-crobracingncss says, on the contrary: I must care for my friends as mucb as I do for myself, and for tbeir parents as I would my own. As a result, he does everything he can for his friends. Having made this distinction, Mo Tzu then asks the question: Which of these two principles is the right one? Mo Tzu thereupon uses his "tests of judgment" to determine the I right and wrong of these principles. According to him, every principle must be examined by three tests, namely: "Its basis, its verifiability, and its applicability." A sound and right principle "should be based on the Will of Heaven and of the spirits and on the deeds of the ancient sage-kings." Then "it is to be verified by the senses of , hearing and sight of the common people." And finally, "it is to be applied by adopting it in government and observing whether it is beneficial to the country and the people." (Mo-t:w, ch. 35.) Of these three tests, the last is the most important. "Being beneficial to the country and the people" is the standard by which Mo Tzu determines all values.
《墨子》中有三篇专讲兼爱。墨子在其中首先区别他所谓的“兼”与“别”。坚持兼爱的人他名之为“兼士”，坚持爱有差别的人他名之为“别士”。“别士之言曰：吾岂能为吾友之身若为吾身，为吾友之亲若为吾亲”，他为他的朋友做的事也就很少很少。兼士则不然，他“必为其友之身若为其身，为其友之亲若为其亲”，他为他的朋友做到他能做的一切。作出了这样的区别之后，墨子问道：兼与别哪一个对呢？(引语见《墨子·兼爱下》)
然后墨子用他的“三表”来判断兼与别(以及一切言论)的是非。所谓三表，就是“有本之者，有原之者，有用之者。于其本之也，考之天鬼之志、圣王之事。”(《墨子·非命中》)“于何原之？下原察百姓耳目之实。于何用之？发以为刑政，观其中国家百姓人民之利。”(《墨子·非命上》)三表之中，最后一表最重要。“中国家百姓人民之利”是墨子判定一切价值的标准。