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胡慧玲，《百年追求：民主的浪潮》，新北：衛城出版，2013年。 ◆刺破黑幕 >>一九七○年一月一日，以臺灣留學生為主幹，臺灣、日本、美國、歐洲、加拿大五地的臺獨團體正式合併為「世界臺灣獨立聯盟」（WUFI，一九八七年改名為臺灣獨立建國聯盟）。獨盟成立後，各地「臺灣同鄉會」也紛紛成立。一九七一年十月十八日，聯合國討論「中國代表權」問題，獨盟發動全球二十多處組織舉行「鎖鍊示威」。一九七二年一月，彭明敏接任獨盟總本部主席。一九七三年三月，黃彰輝牧師、林宗義教授、黃武東牧師、宋泉盛牧師，在紐約發表〈臺灣人民自決運動宣言〉，與九年前彭明敏師生的〈臺灣人民自救宣言〉，前後輝映。 >>刺蔣現場，躍身搭救的鄭自財，是黃文雄的妹夫，建築師，時任臺獨聯盟祕書長。兩人被捕下獄，臺灣留學生和臺僑，拿出存摺，抵押房屋，跌破世人眼鏡，快速募集二十萬美元，保釋兩人出獄。次年，兩人棄保逃亡。鄭自財後來在瑞典被引渡回美國坐牢，黃文雄則展開長達二十五年的地下流亡。在全球友人和地下組織掩護下，隱姓埋名，持續關心各地人權運動。一九九六年返臺後，引領臺灣的人權運動更加深化、國際化，二○一二年獲頒政治大學第一屆傑出校友。 ◆黨外護法 >>國民黨買票、作票，由來已久，無往不利。郭雨新虎落平陽一役，是國民黨大規模作票的代表作，幾乎也是告別作。因為往後，情況大不相同了。一九七七年，五項公職人員選舉，桃園人展現強大的群眾力量，活逮作票人員，包圍分局，火燒警車，逼使國民黨縮回作票的黑手，改變選舉結果，史稱「中壢事件」，係臺灣選舉史上的里程碑。 ◆美麗島的家屬們 >>尤清說，根據德國憲法第二十條第四項「積極的抵抗權」，人民有抵抗權，可以推翻政府。他引經據典寫成〈論抵抗權〉，主編陳忠信加上編按，引《孟子．梁惠王篇》：「聞誅一夫紂矣，未聞弒君也。」國民黨對此非常不悅。第四期，尤清又寫了〈淺談法治與人權保障〉，大意是講，「國家的實定法完全否定人權，這是不正的法律，人民可以不遵守。」這句話當然也惹火了統治者。 >>尤清，一九四二年生，高雄大樹人，政治大學法律系學士，德國海德堡大學法學博士。一九七三至七八年留學德國時，正值西班牙、葡萄牙、希臘三個歐洲國家從威權統治轉型民主，電視、報紙和雜誌幾乎天天都有報導和討論。此事帶給他很大的刺激，刺激他思考臺灣的前途：「終有一天必須轉...

吳乃德，《百年追求：自由的挫敗》，新北：衛城出版，2013年。 ◆第一章　意外的反叛者 >>毛澤東在一九四九年八月的一篇文章〈丟掉幻想、準備鬥爭〉中，指名胡適、傅斯年、錢穆是「帝國主義及其走狗中國的反動政府」所控制的知識分子。不過，相較於俄國共產黨的領導人列寧以「民族的大便」來稱呼知識分子，中國共產黨對自由派學者的批判至少還有一點理論性，至少還符合教條。 >>這份雜誌是國民黨政權內部的民主派所自動構築的反共思想防線。他們在「體制內」發動這項工作，或許是因為他們誤解了蔣介石的政治傾向，或許是對蔣介石的民主立場仍存幻想。當蔣介石因權力日漸鞏固而顯露其真正政治傾向之後，雙方的衝突也就無法避免。而雜誌的靈魂人物也從國民黨政權的核心人物，成為蔣介石的階下囚。 《自由中國》雜誌創刊的編輯委員包括毛子水、王聿修、胡適、雷震、杭立武、張佛泉、羅鴻詔、崔書琴、李中直、夏道平、殷海光、許冠三、戴杜衡、申思聰、金承藝、瞿荊洲、黃中。 ◆第二章　衝撞獨裁的言論火花 >>雷震和雜誌社同仁對胡適保護傘的期待，也顯示其思考上的盲點，以及對胡適的錯誤評估。胡適之所以能充當保護傘，除了其世界性的聲望，更重要的是他和蔣介石的良好關係。可是，當雜誌和政權產生劇烈衝突的時候，如果胡適是一個堅定的民主改革者，選擇和同志站在一起，他和蔣介石的關係就會產生變化，也就不會再有保護傘的作用。可是如果胡適委曲求全，他就不會願意當保護傘。後來的歷史也顯示，胡適書寫「寧鳴而死，不默而生」，比較是對別人的鼓勵，而非對自己的期許。 >>其間胡適親自寫信給蔣介石、美國駐臺大使藍欽也表達關心，蔣介石就是不讓雷震出國。用這個方式來懲罰雷震，也可見蔣介石的心胸和格局。 >>可是蔣介石受到陶希聖的挑撥，不禁怒罵雷震是「王八蛋、美國間諜、漢奸，必須開除黨籍」。唐縱說，黨改造之後雷震並沒有重新登記為黨員（因此其實已經不是黨員）。蔣介石說，沒有登記也要開除。也就是說，不是黨員也要開除黨籍。蔣介石有趣的邏輯終於讓國民黨正式和雷震決裂。雷震也從此離開效命一輩子的國民黨，不得復返。 >>徐復觀的建言更為含蓄和迂迴。他的文章〈我所瞭解的蔣總統的一面〉，首先指出國民黨失去中國大陸，蔣介石因為「領導上的錯誤」具有部分的責任。而這個錯誤則來自蔣介石的性格──「堅強的意志」。蔣介石的成...

帕斯卡‧博尼法斯，《地緣政治入門：從50個關鍵議題了解國際局勢》，粘耿嘉 譯，臺北：如果出版社，2021年。 ◆3 一門學科的誕生 >>對國家而言，武力沒有替代品，而國際法的概念是虛幻的。此外，國際法是由武力本身來規範。 >>一如卡爾．馮．克勞塞維茲（Karl von Clausewitz），他認為一個得同時為兩個戰線作戰的強權已敗下陣來。其有關地緣政治最知名的論述，絕對是1904年1月5日的一場會議中，面對皇家地理學會的聽眾所發表的演說。「誰統治心臟地帶，就控制了世界島；誰統治世界島，就控制了世界」 ◆4 妖魔化後獲得平反 >>季辛吉起初擔任美國國家安全會議顧問，後成為尼克森（Nixon）總統兩屆任期中的美國國務卿（即外交部長）。美國人避談國家利益，且將東西分裂類比為邪惡對抗善良，他有意打破美國人的道德倫理觀。他熱衷現實政治，相信「均勢」概念。 ◆Chapter 2　10個地緣政治的挑戰 >>整個世界尚未呈現多極化，乃是因為美國強權沒有實力相當的對手。但是整個世界也亦非形成單極化（如老布希所堅信或川普〔Donald Trump〕所期盼），因為縱使握有強權，任何一國家都無法強制對地球上的其他國家施加本身的計畫及規則。整個世界已然全球化，強權破散。在這個互相依賴的世界中，多邊主義會是全球挑戰的一個解方。 ◆2 恐怖主義 >>以對抗恐怖主義的成效觀之，政治手段更勝於軍事手段。 ◆3 核子擴散 >>核武動搖了地緣政治，為戰爭帶來革命性的概念。領土可以作為屏障，避免發生非觸發性的衝突，但核武卻可能導致領土遭受全面摧毀的風險。 ◆4 戰爭的永久性 >>戰爭或和平取決於政治的決斷。 ◆7 失敗國家 >>失敗國家的政府無法有效控制其領土。此一真空狀態將形成安全的挑戰與社會的災難。 「failed States」或「collapsed States」構成地緣政治上雙重的挑戰。這些國家無法實踐傳統上認定的主權功能——一個國家是由政府有效控制領土與居中生活的人民。根據馬克思．韋伯（Max Weber）的定義，國家擁有「合法暴力的壟斷權」。但一個失敗的國家，再也無法實踐此能力。於是其存在便容易造成問題。在一塊土地上施加威權的游擊隊、軍隊、軍閥、準軍事團體、犯罪組織或恐怖分子，其存在令合法暴力的...

裴敏欣，《出賣中國：權貴資本主義的起源與共產黨政權的潰敗》，梁文杰 译，新北：八旗文化，2017年。 该书主要研究中国大陆自1980s以来的腐败现象。主要表现为：权贵资本主义（官商勾结、权钱交易）。 【我感觉：民主，其本质在于公共权力的较为合理的分配。宪政，其本质在于公共权力的较为合理运行（操作）。】 【至于刘小枫百年共和相关思考中所谓的德政，那应该视作更高的追求（“礼节”）。民主宪政这种，属于基本追求（“衣食”）。基本先得到满足才行。至于蒋庆所谓通儒院之类的说法，则是儒家群体的权力诉求，也是说得太远了，扎扎实实先做好权力的合理分配与运行才是当前要务。】

陳翠蓮，《百年追求：自治的夢想》，新北：衛城出版，2013年。 ▪ 自一九二三年至一九二六年的四年間，在臺北、新竹、臺中、臺南、高雄五個都市舉辦的演講高達七九八次，聽眾超過三十萬人。尤其一九二五年、一九二六年是文化演講會最狂熱的時代。 文化演講使民智大開，不再害怕官廳。臺灣總督府警務局的報告就認為文化協會教導民眾抗官、敗壞社會風氣，「藉口普及政治思想，以偏見看待本島施政，每每撥弄言論、批評政府，助長一般民眾對官廳官吏的反抗氣氛，淳風美俗遭到破壞，民心普遍不馴。」 ▪ 日本統治時代的治警事件全島震動，但經過司法程序，反對運動人士最終只被判處最高四個月的刑期。日本殖民當局就算再暴戾，仍遵守法治原則進行審判，開明與保守的法律人有機會在法庭公開進行正反論辯，殖民地反抗者也得以充分陳述己見。開明的法律人如堀田真猿審判長反對以法律做為政治工具，判處十八名被告全部無罪。臺灣人的政治結社，最後以「違反治安警察法」的罪名，判處三到四個月的刑期。 ▪ 同樣的場景在五十五年後重演，但結果大不相同。一九七九年美麗島事件發生，國民黨政府對反對運動人士發動大逮捕，隔年進行軍法審判。這次，黨外運動人士並未如日治時期的前輩們組織政治結社，只是在高雄舉辦戶外遊行，就被以「叛亂罪」起訴。國民黨統治下的司法人員全部噤聲，沒人像日本時代的堀田審判長一樣勇於做出良心判決。八名軍法被告分別被處以無期徒刑到十二年有期徒刑的重刑；另有三十多人遭到司法審判，判處不等刑期。 ▪ 總督府領悟到，「破壞文化協會的手段，若由外部施加壓迫，反使內部鞏固團結。毋寧使內部發生內訌，造成潰裂，始為良策。」 ◆第八章　戰爭陰影下 >>早先左翼運動家已一一就逮，右派政治運動家們又紛紛離臺避難，臺灣政治運動一片死寂。 難道，解放臺灣的努力已到了末路？ 間接射擊 蔣渭水的得力助手謝春木，早早就思索著臺灣反對運動的未來。在一九三一年二月臺灣民眾黨被禁之後，他已看出所有的反抗空間將被嚴重壓縮，體制內的溫和路線只是聊勝於無，臺灣人不再有機會與日本當局當面對壘。面對這樣不利的局勢，臺灣人的解放運動只有「地下化」與「間接射擊」兩條路，而尋求「地下化」的左翼運動、臺灣共產黨，也陸續遭到肅清。一九三一年七月他前往上海；八月，好友蔣渭水逝世，他並未返臺；十二月更將全數家眷接到上海。臨去前，他向友人吐露想法： 此行不為做官，亦不希望發財。倘能夠...

Brown, Miranda. The Politics of Mourning in Early China . Albany: State University of New York Press, 2007.   Chapter 1 Western Han downplays the importance of the three-years mourning. Why? It depends on the understanding of filial obligation. For instance, someone renders political service as a more salient filial obligation.   Chapter 2 Centuries of Tears and Woe The proliferation of accounts of mourning in the Eastern Han record reflects that personal obligations took precedence over state duties in terms of political participation. It relates to the rise of local power at that time. [ 地方豪强的崛起 ]   Chapter 3 During the Han dynasty, there is not only the lord-father analogy, but also the mother-son analogy. Lord-father represents public duties, while mother-son means personal intimacy.   Chapter 4 Inscriptions also reflect the horizontal (instead of hierarchical) relationship, i.e. friendship.   Chapter 5 Inscriptions also commemorate the local heroes who bene...

馮客，《文化大革命：人民的歷史1962-1976》，臺北：聯經，2016年。 ▪ 一九六三年八月，毛泽东主席接见了一批非洲游击战士，地点在中南海核心区里的国际会议厅，是一处镶有木质壁板的气派场馆。在那群年轻的访客中，有一名来自南罗德西亚 [1] 的魁梧男子问了一个问题。他说，在克里姆林宫上空闪耀的红星已经殡落了，曾经扶持过革命同志的苏联，现在却卖武器给他们的敌人。“我所担忧的是，”他说：“中国天安门广场上空的红星，是否会殡落？你们是不是也会抛弃我们，卖武器给压迫我们的人？”毛泽东陷入沉思，抽了几口烟。“我明白你的忧虑，”他回答道：“问题在于苏联已经改走修正主义路线，背叛了革命。至于我能不能向你保证中国不会背叛革命呢？此时此刻我无法给你承诺。我们正在努力寻求方法，让中国不会变得腐败官僚，走向修正主义。” ▪ 中国专家石文安（Anne Thurston）曾经一语道破，文革并非突如其来的灾难，亦非大屠杀，却是一个由许多层面的损失所构成的严酷局面：“文化与精神价值的损失、身分与荣誉的损失、事业的损失、尊严的损失。”当然， 人民互相敌对也伤害了彼此间的信任，人际关系亦变得难以预测。 【鬥爭、戰爭的負面性】 ▪ 原本在大跃进期间以道德鼓励取代个人奖赏的尝试，却阴错阳差地造就了一个企业家的国度。人民并不只是被动地等着饿死，他们用尽方法在崩坏的社会中求生存。极端集体化造成的破坏太大了，民众在所有层面上试图规避、破坏，或者利用它，中共意图消灭牟利动机，人民却在暗地里将其彻底发挥。随着灾祸蔓延、夺去数千万人的生命，一个平凡百姓能否生存下来，就端看他是否能够对政府偷拐哄骗、玩弄手段、巧言欺瞒了。 ▪ 毛泽东直接面向学生，把这些年轻人视为他最可靠的盟友。他们天真无知、容易操弄，而且很好斗。最重要的是，他们渴望冒险与行动。“要靠这些娃娃们造反、来革命，否则打不倒这些牛鬼蛇神。”他对他的医生这么说。 ▪ 有一句顺口溜广为流传，内容是呼吁将所有阶级背景较差的人排除在外：“老子英雄儿好汉，老子反动儿混蛋。”在北京，不到五分之一的中学生有资格进入以血统为标准、限制严格的团体。 ▪ 在广州负责将没收的黄金运往大教堂的那名红卫兵则把毛主席看得一清二楚。他带了一副双筒望远镜，是他在一个月前查抄某个资产阶级家庭时偷来的。 ▪ 这看起来像是一场属于人民的革命。毛泽东一如在几个月前煽动学生反抗老师那样，现在又要...

Pelikan, Jaroslav. (2011).  Imago Dei: the Byzantine Apologia for Icons . Princeton: Princeton University Press.   Introduction Question: the legitimacy of representational religious art. Research Aims: “It is the purpose of this book to explore that puzzling circumstance: that a faith which began by attacking the worship of images and by resisting it to the death (as Origen said, and as he went on to prove by his own life and death) eventually embraced such worship and turned prohibition into permission-and permission into command.” (p.2)   Chapter 1 The intertwinement of Realpolitik and religion is the background of the Byzantine conflict over icons. (p.9) The Analysis of sixth-century tapestry Icon of the Virgin . Question: “what was the relation of these two eternal and heavenly thrones of the Theotokos and of her divine Son to the temporal and earthly thrones on which, in Byzantium, both the emperor and the patriarch were seated?” (p.19) Byzanti...

Angle, Stephen C. 2002. Growing Moral: A Confucian Guide to Life . New York: Oxford University Press.   This book explores Confucianism as a way of life. (chap.9) It “suggest how to live as a Confucian today.” (chap.1)   Chap 3 Being filial “filial piety is an attitude of love and respect for one’s parents, feelings that are natural to have (at least to a degree, and at least partly in response to loving concern from one’s parents), and filial piety is expressed both through characteristic actions and in one’s demeanor.” The question of bad parents. Kongzi’s discussion of “remonstrance”.   Chap 6 Reading in the right way It notes how Kongzi interprets The Odes (Shijing): “Find inspiration in the Odes.” “Reading in the right way will lead us to grow as moral beings, inspired to be closer to the sages, in part because of seeing the deep similarities between the sages and ourselves.” [ 这种阅读的解释学也和解释圣人、学习圣人有关 ]   Chap 10 It talks about Confucia...

Title: The Problem of Evil in Early Chinese Philosophy Time: 11 Nov 2022 Site: Online Speaker: Franklin Perkins   1, how should we situate the problem of evil in the context of early Chinese philosophy? 2, Mengzi's attempt to reconcile good actions with an amoral heaven (tian) through natural dispositions (xing) 3, Zhuangzi as a threat to Mengzi's account     1 The mandate of Heaven (e.g. Shangshu, Mozi) Heaven supports good rulers and thwarts bad ones. The problem of evil is: bad people end with good lives; bad things happen to good people. Response: 鬼神之明 ( 上博简 ), Mozi, Xunzi, Mengzi, Zhuangzi   2 problems for Mengzi 1, how we can be motivated to act for the good even when that will not be rewarded - our deepest motivations are not for rewards but from the feelings of the heart 2, why we should act for the good, even when that conflicts with the order of nature (tian) - it is what we really want - it is natural for...

Slingerland, Edward. 2018.  Mind and Body in Early China: Beyond Orientalism and the Myth of Holism . New York: Oxford University Press.   Slingerland rejects the strong holism in the study of early Chinese thought. It is a stereotype that regards Chinese as alien Other. It is cultural relativism. (p.5) It is actually a type of Orientalism. In particular, with regard to the mind-and-body problem, Slingerland believes that “human beings are innate mind-body dualists” (p.7), regardless of west and east. “the argument of this book is that it is precisely our innate (and probably mistaken) mind-body dualism that causes us to portray early China as exotically holistic.” (p.9) In a word, the author holds a weak mind-body dualism to interpret early Chinese thought. (p.13)   To demonstrate that, Slingerland lays out his evidence in three respects. (1) Qualitative analysis (textual analysis); (2) Quantitative analysis (so-called “digital humanities”); (3) cognitive ...

Valmisa, Mercedes. 2021. Adapting: A Chinese Philosophy of Action . New York: Oxford University Press.   (1) How do we act wisely in the world? (2) Facing fate, how should we act?   (1) Action The modes of Action: 1, prescriptive actions abide by rules 2, forceful actions force objects to follow the agent itself (follow me!) 3, critical actions find evidence   Adapting ( 因 ) is a meta-model of action, it adopts any mode of action depending on changing circumstances. “Adapting precisely consists in not adhering to any particular standard of action…” (p.17) “The adaptive agent overcomes both absolutism (as he can appreciate things from different perspectives) and relativism (as he can make decisions and engage in efficacious action).” (pp.29-30)   Chapter 2 separates adapting from other similar concepts, like flexibility, relying, conformity, balancing ( 权 ), and spontaneity ( 自然 ).   Chapter 3 explores adapting in military literature.       (2...

Perkins, Franklin. 2022.  Doing What You Really Want: An Introduction to the Philosophy of Mengzi . New York: Oxford University Press.   Introduction The central question at the origin of Chinese philosophy: how can we fix the problems of the world? (p.4)   1 Unlike the necessity for proving the existence of God, heaven has alreay existed. “Since heaven or tian is an aspect of the world itself, it made no sense to deny its existence. The question was whether or not tian supports our values.” (p.20)   Confucians believe that nature (or tian or dao) is the source of values and of the sacred.   Compare Mengzi to Zhuanzi, whether the taste is universal or particular? (p.39) “Mengzi’s desire to ground human values in nature or the divine also has a religious or spiritual dimension.” (p.49) Mengzi cares about being at home in the world. (ibid.)   2 In this chapter, four sprouts are introduced. “Mengzi defines human beings according to ...

Virág, Curie. 2017. The Emotions in Early Chinese Philosophy . Oxford University Press.   Introduction We should step out of many dualistic categories to study Chinses philosophy, such as immanent versus transcendent, performative versus abstract, and integrative versus objective. (p.3) For the question of truth in Chinese philosophy, see Alexus McLeod, Theories of Truth in Chinese Philosophy (London and New York: Rowman and Littlefield, 2016). Emotion (qing) is not only the passive faculty forced by external things, but also reflects the interface between self and world.   Chapter 1 (Kongzi) Confucius highlights emotion since emotion is the depth of the human self in moral action. (p.28) Confucius believes that truly performing rituals should be aligned with proper feeling. (p.33) Emotion functions as an interface between the self and the world. The outer expression is taken as true disclosure of the inner state, called transparency ethics, a...

Title: Recognition, Personhood, and Fundamental Ethics Time: 27 Sep 2022 Site: G3 Morven Brown UNSW Kensington Campus Speaker: Heikki Ikäheimo (UNSW Sydney) He talks about his new book.  Ikaheimo H, 2022, Recognition and the Human Life-Form: Beyond Identity and Difference , Routledge. The basic argument of the book is that “recognition” (Anerkennung) in several conceptually interrelated senses of the term is a central ontological constituent of a life-form which all human societies or all particular forms of human co-existence are specifications of. Furthermore, not only is recognition ontologically constitutive of this general life-form—call it the human life-form or the life-form of human persons—, certain modifications of it also constitute a “fundamental ethics” in the sense of immanent ethical ideals. There are three features of the human life-form: 1, Shared norms  2, Concern about well-being in the future 3, Cooperation, treating others as contributors The three can be ...

Perkins, Franklin. 2014. “Five Conducts (Wu Xing 五行) and the Grounding of Virtue.” Journal of Chinese Philosophy 41 (3-4): 503–20. There are two distinctions in Five Conducts, 1, conduct of de, and conduct 2, Good (first four in harmony) and Virtue (all five in harmony) Questions: what is the relationship between these two distinctions? There may be three interpretations. The author advocates the third one. "Such a view might be implicit in the use of the phrase dezhixing: de can be read as an adjective describing each kind of action (“virtuous conduct”) but de also can be read as the agent itself, so that it is the conduct belonging to or expressing de ." (p.506) What does the internal (taking shape within) refer to in Five Conducts? Affective engagement . "[...] a person with de expresses their own affects." (p.507)  Conclusion. " In WX, sagacity and wisdom are required to bridge between the heart and proper forms of action. While Mengzi believes that human b...

Title: Learning from Chinese Philosophy Time: 17 Nov 2020 Site: online https://www.youtube.com/watch?v=t1URTKw_450 Speaker: Bryan Van Norden   Norden mainly talks about the legality of Chinese philosophy. There are three typical sophistries: (1) There is no such thing as Chinese philosophy. Response: There are many published books about Chinese philosophy. (2) Philosophy refers only to the intellectual tradition derived from Plato. Response: Firstly, as geometry developed in different areas, philosophy appears, too. Secondly, there are rigorously trained philosophers who recognize other philosophical traditions outside the Anglo-European tradition. (3) Chinese philosophy is not any good. Response: Professor Norden displays how brilliant arguments in Chinese philosophy.   Note: Norden mentions some books about the west encountering Chinese philosophy in the 17th-18th century. The last book by Francois Quesnay refers to how sage-king Shun inspires the author. Jesuits: Confucius ...

Title: The maze of Tianxia–all-under-heaven Time: 22 Sep 2022 Site: online http://warpweftandway.com/zhao-tingyang-lecture-and-series/  Speaker: Tingyang Zhao Zhao proposes the notion of Tianxia, all under heaven, in order to cope with global challenges nowadays.  There are diverse values in our world. Diversity means infinity to some degree. Infinity would become an obstacle for humans to seek good. So, Zhao attempts to give a universal truth by ontological argument. Tianxia rests on the ontological argument. There have been two ontological arguments. On the one hand, Laozi gives a naturalistic world. However, Zhao thinks that human makes the world so that world is evitable to become unnatural. On the other hand, Leibniz presents a logical world. Zhao says that our society is very complicated, so the logical world as the best possible world is too simple and unrealistic. Therefore, he speculates a world, called Tianxia.  Tianxia is a balanced and symmetric system. Subjec...

梁涛，《郭店楚简与思孟学派》，北京：中国人民大学出版社， 2008 年。   第一章 郭店楚简属于哪个学派？值得注意的是，郭店楚简中存在讨论禅让的文字，可能和战国中期的禅让思潮有关。郭店楚简如何反映出先秦儒家思想的传承？作者甚至想通过郭店楚简与思孟学派的研究，来回应宋儒以来的道统说，确立儒学传统的新生命（研究意义）。 接着，作者对郭店楚简各篇的作者问题进行考察。值得注意，《穷达以时》中的“陈蔡之困”似乎是《荀子·宥坐》《韩诗外传·卷七》的母题。【这一点， Scott Cook 在其郭店楚简翻译著作中也有分析。】 作者在此书，也志于分析思孟学派的道统问题，有别于宋儒的价值判断，他要探究历史事实上的思孟学派。   第二章 孔子：仁（成己，爱人），礼（合理的社会关系）。前者偏内在，后者偏外在，是儒学后来分化的分歧点。 孔子之后，曾子→子游→思孟学派   第三章 作者对《大学》的著作时间进行考察，认为《大学》早于《中庸》，出于曾子弟子之手。《大学》与思孟学派关系较近。 《性自命出》（子游），郭店楚简乃是即生言性，即从生命的出生、生长来理解性。竹简体现出自然人性论，但又有向道德人性论的转化；情感的流露与性的超越根源相关，不妨称之为情感形上学（页 148 ）。《性自命出》的重情，意义在于肯定自然情感的价值。后来孟子的四心说也突出了恻隐、羞恶、辞让、是非的道德情感。 《礼运》（子游后学）。需要结合当时的禅让思潮来理解“天下为公”。（页 159 ）大同，即天下为公，即禅让；小康，即天下为家，即世袭。（页 163 ）   第四章 子思学派 《五行》：德之行（形于内，内在规范），行（不形于内，外在规范）。与仁内义外说有关。   第五章 子思学派（下） 《缁衣》《表记》《坊记》的“子曰”问题——这个“子”是指孔子吗？是孔子说，但是又有子思的诠释。 《中庸》。作者认为，今本《中庸》其实应该分为两篇：《中庸》《诚明》。《荀子·不苟》与《中庸》也有关系。 “慎独”问题，通过《五行》，慎独应该解释为诚其意。独，意为未发，即内心的意念。（页 292-293 ）   第六章 孟子学派（上） 孟子的四心说的提出，与其游历诸国、特别是稷下学宫...

Cook, Scott, The Bamboo Texts of Guodian: A Study and Complete Translation (Vol.1) , Ithaca: Cornell East Asia Series, 2012. Introduction Cook tries to summarize general themes of Guodian manuscripts. 1, Heaven. Heaven is inconstant and it is fate. 2, The Paths to Virtuous Cultivation. It incorporates some psychophysiological terms, such as xing, xin, qi, qing. 3, Education. Leaders should educate people through ritual and music. 4, The State of Musical Harmony. It is the state of sagacity. Ziyi 缁衣   1 What are “Black robes”? According to footnote 5, “‘Black robes’ describes the formal attire that upper nobility wore to court.” (p.375) Here, “Black robes” and “Xiangbo” are the names of two poems in Shijing . Both refer to the concrete content of the two poems. This chapter talks about a principle of politics, namely, being fond of beauty (worthies) and despising the wicked.   2 As chapter 1 tells, the governor should “hold fondness for the correct and u...