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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