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吾国与吾民-My Country and My people(英文版)-第27章

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    yougotherein”doolittlefurthertypifiesthechinesehunist

    spiritbyaskingforfivepoundsandrefusingprofessorhigginsstenpounds;fortoo

    unhappy;andatruehunistoneyonlytobe

    happyandbuyalittledrinkinothertleandknew

    hoobehappyandedonlytobehappythroughthisnstantappealto

    reasonableness;theise;he

    perfeeanwhenanenglish

    fatherisunabletodeay

    endupbysendinghiobighasolondon

    andarrivingatbletbridge;nortothe

    foroxford;butgoesstraightnorthtobighaheisrelycarryingoutthe

    doeanthatroadtobighaascertainritsbygoing

    straightnorthhesubridgenoroxfordifone

    understandsthisappliean;onecanunderstandtheeofchinesepoliticsinthelastthirtyyears;andprophesytheoute

    ofanychinesedeclarationofpolicyblindfoldoneceasestobefrightenedbyits

    literaryfireworks

    ivtaoisbr 》

    buthasnfucianhuniseensufficientforthechinesepeopleithasandithas

    notifithadpletelysatisfiednsinstincts;therefor

    taoisrbuddhistheddlehasworked

    npeople;boththosetonsandthose

    buttherearepeopleanhasa

    deepeatureinhioesnotquitetouchnfucianisinthe

    strictsenseoftheanhasahidden

    desiretogoaboutdoesnotquitepert

    thenithasbeen

    pointedoutthatthenfucianoutlookonlifeispositive;hetaoistiutlookis

    negativetaoissthegreatnegation;asnfucianissthegreataffirtion

    nfuan

    cultureandrestraint;;phasisongoingbacktonature;

    disbelievesinhunrestraintandculture

    ofthetues;benevolenceandrighteousness;laotse

    ntetuouslysaid:”nocharacter;thenbenevolence;nobenevolence;then

    righteousness”nfucianissessentiallyanurbanphilosophy;is

    essentiallyruraladenfucianistakecitylicensedpasteurizedgradea

    lk;ilkfrohelknspailintheuntry

    fashionforlaotseicalofthecitylicenceandpasteurization

    andthesoflavour;butofthe

    cityuncillorsledgersandbankbooksandilk;

    candoubtthatlaotseforhofficerscanprotect

    yourlkfroyphoidger;theytheratsofcivilization

    thereareotherdefiuchrealisndtoo

    littlerooorfanaginative

    sothingofthatyouthfulagiainsin

    thechinesebreastnfucianisrovidesfortheexistenceofspirits;buttakescare

    tokeepthetadistanountainsandtherivers;

    andevensyolianancestors;butithasnoheavenandhell;no

    hierarogony;anditsrationalishoagic

    andthepillofiortalityeventherealisticchinese;apartfroheirrationalistic

    sortalitynfustandsforthechildishworldofwonderand

    steryforfailstoprovide

    taoistherefore;acuntsforasideofthechinesecharacter

    anticisndanaturalclassicisnanation;as

    inanindividualtaoisstheronti

    istheisronticthroughoutfirstly;itstandsforthe

    retutonatureandtheronticescapefrohesagainstthe

    artificialityandresponsibilitiesofnfucianculturesendly;itstandsfortherural

    idealoflife;artandliterature;andtheitivesilicityandthirdly;it

    standsfortheogony

    theanticside

    totheircharacterselfintheirintense

    individuality;intheirloveoffreedondtheirhappygoluckyviehso

    oftenpletelystifiestheforeignobserversforself;ithinkthechinese

    peopleareieasurablygreaterforitineverychinesethereisahiddenvagabond;

    wouldbe

    unbearableotionalrelieffortaoisstheplayingodofthe

    istheiroodthatacuntsforthefact

    thateverychineseisanfiicianistwhenheisa

    failurethenaturalisftaoissthebalhatsoothesthehinesesoul

    itisinterestingtonotehoisrethecreationofthechinesepeopleeven

    thannfucianisndtoseehoeallied;

    throughtheind;hthechineseinterpretationoftheworldof

    spiritslaotsehielfhadnothingtodohthepillof
………………………………

第40节

    iortalityorhtaoistic

    gichisentandnaturalishics

    forhebelievedina”goventent

    nneededitivefreedolaotseregarded

    ansdegeneration;andnsideredthesagesofthe

    nfuciantypeastherruptersofthepeople;asnietzscheregardedsocrates

    asthefirstrrupterofeuropeordant;hesaid;”sagesnodead;

    robbersaoend1hisgreatfollosefollohbrilliantsatires

    againstnfucianhypocrisyandfutility

    it;phasisonandanxiety

    overthedistinouingperiodsandthethicknessofffinpanels;andh

    theintensedesireofitsfollooseekofficialpositionsandsavethe

    itselfeasilytocaricaturethehatredofthetaoistagainstthenfucianisthe

    naturalhatredoftheronticistagainsttheclassicistperhapsithatred;it

    erelyanirresistible;ckinglaughter

    frohisthoroughgoingscepticistanticescapefroheutonaturelaotselefthispost;acrdingtolegend;inhisoldageand

    disappearedoutsidethehankukuanpasschuangtsebythe

    kingofchu;butrepliedbyaskingheritobekeptandfedlikeapig

    andthenbeslaughteredandoffereduponthesaonton

    taoisasalenttotheuntains;

    theans

    life;andthebanishntofallthishe

    stcharacteristiccharfchineseculture;theruralidealoflife;artandliterature

    thequestionybeasked:houchseresponsibleforthisrecluseideal

    thetaotehking;as;isalesserliteraryacplishntthanthebooksof

    chuangtse;thechinesenietzsche;butitisarencentratedessenceof

    oldroguishitis;tond;thestbrilliantlykedphilosophyof

    selfprotectionineraturebesidesteachinglaissezfaireandpassiveresistance;

    ittaughtalsotheofstupidity;thestrengthofheadvantageoflying

    loportanouflageoneofitsxihefirstof

    theplereasonthatthusoneuldneverbeexposedtoattack;and

    nsequentlyneverfallitheonlyknoheoryofignorance

    andstupidityasthebestcauflageinlifesbattle;inspiteofthefactthatthetheory

    itselfanintelligence

    1englishreadersygraarasitisfotindiossibleto

    nveytheforcefultersenessoftheoriginalexceptbyreursetopidginajiy

    graatient

    hunintelligenceinlaotsehadseenitsoopreach”be

    stupid”asitsgreatestssageithadseenthefutilityofhuneffort;andtherefore

    advisedthedoethodof

    prolonginglifefrohispointonthepositiveoutlookonlifebecanegative;and

    itsinfluencehaslouredtheaybeseeninthenovel

    teksaopaqyenandinalllivesofgreatchinese;thenversionofabanditora

    reanofthehresponsibilitiestoas

    alent;anticescapefrohe

    edbythetaoistirbuddhisticpointofviehinese;

    theseteattitudesarecalled”enteringtheheworld”

    sotisthesetacyinthesanandat

    dif
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