月亮

早安

Besides religious sanctions, political ones are also needed if people
are to practice all·embracing love. In the Mo-t:w, there are three
chapters titled "Agreement with the Superior," in which Mo Tzu
expounds his theory of the origin of the state. According to this
theory, the authority of the ruler of a state comes from two sources:
the will of the people and the Will of God. Furthermore, the main
task of the ruler is to supervise the activities of the people, rewarding
those who practice all·embracing love and punishing those who do
not. In order to do this effectively, his authority nlust be absolute. At
this point we may ask: Why should people voluntarily choose to have
such an absolute authority over them?
TIle answer, for Mo Tzu, is that the people accept such an au·
thority, not because they prefer it, but because they have no alternative. According to him, before the creation of an organized state, people lived in what Thomas Hobbes has called "the state of nature."
At this early time, "everyone had his own standard of right and
wrong. When there was one man, there was one standard. Vi'hcn
there were two men, there were two standards. VVhen there were ten
men, there were ten standards. The more people there were, the more
were there standards. Every man considered himself as right and
others as wrong." "The world was in great disorder and men were
like birds and beasts. They understood that all the disorders of the
world were due to the fact that there was no political ruler. Therefore, they selected the most virtuous and most able man of the world,
and established him as the Son of Heaven." (Mo-tzu, ch. 11.) Thus
the ruler of the state was first established by the will of the people,
in order to save themselves from anarchy.
人们若要实行兼爱，除了宗教的制裁，还需要政治的制裁。《墨子》有《尚同》三篇，其中阐述了墨子的国家起源学说。照这个学说所说，国君的权威有两个来源：人民的意志和天帝的意志。它更进一步说，国君的主要任务是监察人民的行动，奖赏那些实行兼爱的人、惩罚那些不实行兼爱的人。为了有效地做到这一点，他的权威必须是绝对的。在这一点上，我们可能要问：为什么人们竟然自愿选择，要有这样的绝对极威来统治他们呢？
墨子的回答是，人们接受这样的权威，并不是由于他们选中了它，而是由于他们无可选择。照他所说，在建立有组织的国家之前，人们生活在如汤玛斯·霍布士所说的“自然状态”之中。在这个时候“盖其语曰天下之人异义。是以一人则一义，二人则二义，十人则十义，其人兹众，其所谓义者亦兹众。是以人是其义。以非人之义，故交相非也。”“天下之乱，若**然。夫明乎天下之所以乱者，生于无政长。是故选天下之贤可者，立以为天子。”(《墨子·尚同上》)如此说来，国君最初是由人民意志设立的，是为了把他们从无政府状态中拯救出来。

We now live in a world that typophile is no longer exorbitant, and that printed matters are readily available. In libraries, we can learn nearly everything only if we have already acquired basic reading skills, philosophy, history, literature, physics, mathematics, chemicals, biology, geography, anthropology, and the list will go on. Unlike the experience of an individual that is limited by the range of that individual, books seem to have almost no limitation.
我们现在生活在一个书籍爱好者数量不再过多的世界，印刷品也很容易买到。在图书馆里，只有我们已经掌握了基本的阅读技能，我们才能学到几乎所有的东西。哲学、历史、文学、物理学、数学、化学、生物学、地理学、人类学，并且这些技能清单还在继续。不像一个人的经验受到这个人范围的限制，书籍似乎几乎没有限制。

THE FIRST PHASE OF TAOISM:
YANG CHU
IN the Confucian Analects, we are told that Confucius, while traveling from state to state, met many men whom he called yin che,
"those who obscure themselves," and described as persons who had
"escaped from the world." (XIV, 39.) 'nese recluses ridiculed Con·
Ifueins for what they regarded as his vain efforts to save the world.
, By one of them he was described as "the one who blows he cannot
succeed, yet keeps on trying to do so." (XIV, 41.) To these attacKs,
,Tzu Ln, a disciple of Confucius, once replied: "It is unrighteous to
I refnse to serve in office. If the regulat.ions between old and young in
family life are not to be set aside, how is it then that yon set aside
,-the dnty that exists between sovereign and subject? In your desire to
maintain your personal purity, you subvcrt the great re1ationship of
society lthe relationship between sovereign and subjecLj." (Ibid.,
XVIII, 7.)
《论语》记载，孔子周游列国时遇到一些他称为“隐者”(《微子》)的“避世”(《宪问》)的人。这些隐者嘲笑孔子，认为孔子救世的努力都是徒劳。有一位隐者把孔子说成“是知其不可而为之者”(同上)。孔子的弟子子路，有一次回答了这些攻击，说：“不仕无义。长幼之节，不可废也。君臣之义，如之何其废之，欲洁其身、而乱大伦？君子之仕也，行其义也。道之不行，已知之矣。”(《微子》)

Sitting in the local library, we virtually can travel everywhere through an interesting geographic encyclopedia, and certainly, with nearly no expense at all.
坐在当地的图书馆里，我们几乎可以通过一本有趣的地理百科全书到处旅行，当然，几乎没有任何费用。

On the other hand, it can be argued that sometimes knowledge gained from experience is much deeper and more comprehensive than that gained from books.
另一方面，可以说，从经验中获得的知识有时比从书本中获得的知识更深、更全面。

Is quite true that not every thing is contained in books. How to deal with personal finance, how to cope with current social trends, even how to most effectively organize our own mind, and numerous other things can seldom be found thoroughly and comprehensively discussed in books, we have to gain the knowledge by our own experience.
并不是每件事都包含在书里，这是相当真实的。如何处理个人理财，如何应对当前的社会潮流，甚至如何最有效地组织我们自己的思想，以及许多其他的事情很少能在书中得到彻底和全面的讨论，我们必须通过自己的经验来获得知识。

And the sad news is that even some knowledge that is contained in books usually needs further comprehension, mainly through experience.
而不幸的是，即使是一些知识包含在书中通常需要进一步的理解，主要是通过经历。

晚安

早安

早安

On the other hand, some knowledge can be obtained only through experience. When we try to learn to swim, merely a detailed manual of swimming skills, even abundantly filled with illustrations, is at most useless.
另一方面，只有通过经验才能获得一些知识。当我们试着学习游泳时，仅仅是一本详细的游泳技巧手册，即使充满了大量的插图，充其量也是无用的。

On the other hand, some knowledge can be obtained only through experience. When we try to learn to swim, merely a detailed manual of swimming skills, even abundantly filled with illustrations, is at most useless.
另一方面，只有通过经验才能获得一些知识。当我们试着学习游泳时，仅仅是一本详细的游泳技巧手册，即使充满了大量的插图，充其量也是无用的。

The Early Taoists and the Recluses
The recluses were thus individualists who "desired to maintain
'their personal purity." TIley were also, in a sense, defeatists who
,thought that the world was so bad that nothing could be done for it.
,One of them is reported in the AMlects to have said: "The world is
,a swelling torrent, and is there anyone to change it?" (XVIII, 6.) It
was from men of this sort, most of them living far away from other
imen in the world of nature, that the Taoists were probably originally
drawn.
The Taoists, however, were not ordinary recluses who "escaped the
world," desiring to "maintain their personal purity," and who, once
in retirement, made no attempt ideolOgically to justify their conduct.
f.~THE FIRST PHAS)\ OF TAOISM: YANG cnu 61
On the contrary, they were men who, having gone into seclusion, attempted to work out a system of thought tha t would give meaning
to their action. Among them, Yang Chu seems to have been the
earliest prominent exponent.
Yang Chu's dates are not clear, but he mllst have lived between
the time of Mo Tzu (c. 4ne. 381 B.C.) and Mencius (c. 371-C. 289
B.C.). This is indicated by the fact that though unmentioned by Mo
Tzu, he, by the time of Mencius, had become as influential as were
thc Mohists. To quote Mencius himself: "The words of Yang Chu
and Mo Ti fill the world." (Mencius, IIIb, 9.) In the Taoist work
known as the Lieh-tzu, there is one chapter entitled "Yang Chu,"
which, according to the traditional view, represents Yang Clm's philosophy.* But the authenticity of the Lieh-tzu has been much questioned by modem scholarship, and the view expressed in most of the
"Yang Chu" chapter is not consistent with Yang Chu's ideas as reported in other early reliable sources. Its tenets are those of extreme
hedonism (hence Forke's title, Yang Chu's Garden of Pleasure),
whereas in no other early writings do we find Yang Ghu being ac·
cused as a hedonist. Yang' Chu's actual ideas, unfortunately, are nowhere described very consecutively, but mus
t be deduced from scattered references in a number of works by other writers
早期道家和隐者
隐者正是这样的“欲洁其身”的个人主义者。在某种意义上，他们还是败北主义者，他们认为这个世界太坏了，不可救药。有一位隐者说：“滔滔者天下皆是也，而谁以易之？”(《论语·微子》)这些人大都离群索居，遁迹山林，道家可能就是出于这种人。
可是道家也不是普通的隐者，只图“避世”而“欲洁其身，不想在理论上为自己的退隐行为辩护。道家是这样的人，他们退隐了。还要提出一个思想体系。赋予他们的行为以意义。他们中间，最早的著名的代表人物看来是杨朱。
杨朱的生卒年代未详，但是一定生活在墨子(公元前约479一前约381年)与孟子(公元前约371一前约289年)之间。因为墨子从未提到他，而在孟子的时代他已经具有与墨家同等的影响。孟子本人说过：“杨朱、墨翟之言盈天下。”(《孟子·膝文公下》)《列子》是道家著作，其中有一篇题为《杨朱》。照传统的说法，它代表扬朱的哲学。但是现代的学者已经深深怀疑《列子》这部书的真实性，而且《杨朱》篇中的思想，大都与其他先秦的可信的资料所记载的杨宋思想不合。《杨朱》篇的主旨是极端的纵欲主义，而在其他的先秦著作中从来没有指责杨朱是纵欲主义的。杨朱的思想真相如何，可惜已经没有完整的记载了，只好从散见于别人著作的零星材料中细绎出来。