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1、各位同学,Good Evening!,中国文化的轮廓,1. 中国思想之源 老子庄子孔子孟子 荀子 墨子 孙子等 2. 中国的宗教 道教 佛教 及三教合一的平等精神 3. 中国的执政理念与政治文化遗产中央集权 4. 中国的教育与科举制度 5. 中国的历史概要. 6. 中国的历法,节气与生肖 7. 中国的中医与阴阳五行 8. 中国的篆刻,书法,绘画 9. 中国的文学,艺术和京剧 10.中国科技史,中国文化系列讲座之一,1.The Source of Chinas Thoughts and Philosophy By 张小钢,老子Laozi约571_471BC,a关于 “道” Dao or Way,
2、道 可 道 ， 非 常 道 ； 名 可 名 ， 非 常 名 。 1.1. The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and unchanging name.,道 可 道 ， 非 常 道 ； 名 可 名 ， 非 常 名 。 无 名 ， 天 地 之 始 ； 有 名 ， 万 物 之 母 。 1.2. (Conceived of as) having no name, it is the Originator of
3、heaven and earth; (conceived of as) having a name, it is the Mother of all things.,道法自然 The Dao(Way) Follows Nature,Dao is Nature itself; and Nature itself is Dao. (logos, reason 自然本因或法则) Dao must follow the laws of nature. Hence one must “obey the laws of Nature and follow human desire” (遵天道,随人愿),B
4、二元辩证法与一元的道的统一,天下皆知美之为美，斯恶已。皆知善之为善，斯不善已。 有无相生，难易相成，长短相形，高下相盈，音声相和，前后相随。恒也 All in the world know the beauty of the beautiful, and in doing this they have (the idea of) what ugliness is; they all know the skill of the skilful, and in doing this they have (the idea of) what the want of skill is.,和圣经比较,C
5、f. Gods Forbidden Fruit of Consciousness which might enable you to differ from right from wrong, good from evil.,C无为而治Do Nothing in Ordering Your State,是以圣人处无为之事，行不言之教；万物作而弗始，生而弗有，为而弗恃，功成而不居。夫唯弗居，是以不去。 Therefore the sage manages affairs without doing anything, and conveys his instructions without th
6、e use of speech.,2.4. All things spring up, and there is not one which declines to show itself; they grow, and there is no claim made for their ownership; they go through their processes, and there is no expectation (of a reward for the results). The work is accomplished, and there is no resting in
7、it (as an achievement). The work is done, but how no one can see; Tis this that makes the power not cease to be. ,不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。 是以圣人之治，虚其心，实其腹，弱其志，强其骨。常使民无知无欲。使夫智者不敢为也。为无为，则无不治。,3.1. Not to value and employ men of superior ability is the way to keep the people from rivalry among
8、themselves; not to prize articles which are difficult to procure is the way to keep them from becoming thieves; not to show them what is likely to excite their desires is the way to keep their minds from disorder.,老子的乌托邦,小国寡民。使有什伯之器而不用；使民重死而不远徙。虽有舟舆，无所乘之，虽有甲兵，无所陈之。使民复结绳而用之。,孔子Confucius551_479BC,a真假孔
9、子,为什么要打倒 “孔家店”? 五四时期的反文化运动错了吗? 孔子思想的核心什么？ 大道_德(仁)_(义)_(礼) 礼教是孔子的核心思想吗? 什么是君君,臣臣,父父,子子? 曾子之徒写的孝经就作了修正：“曾子问孔子：“敢问子从父之令，可谓孝乎？子曰：是何言与，是何言与？昔者天子有争臣七人，虽无道，不失其天下父有争子，则身不陷于不义。故当不义，则子不可以不争于父故当不义，则争之。从父之令，又焉得为孝乎？”（谏诤）,入孝出弟，人之小行也。上顺下笃，人之中行也；从道不从君，从义不从父，人之大行 也。若夫志以礼安，言以类使，则儒道毕矣。虽尧舜不能加毫末于是矣。孝子所不从命有 三：从命则亲危，不从命则亲
10、安，孝子不从命乃衷；从命则亲辱，不从命则亲荣，孝子不从 命乃义；从命则禽兽，不从命则修饰，孝子不从命乃敬。故可以从命而不从，是不子也；未 可以从而从，是不衷也；明于从不从之义，而能致恭敬，忠信、端悫、以慎行之，则可谓大 孝矣。,传曰：“从道不从君，从义不从父鲁哀公问于孔子曰：“子从父命，孝乎？臣从君命，贞乎？”三问，孔子不对。孔子趋出以语子贡曰：“乡者，君问丘也，曰：子从父命，孝乎？臣从君命，贞乎？三问而丘不对，赐以为何如？”子贡曰：“子从父命，孝矣。臣从君命，贞矣，夫子有奚对焉,？”孔子曰：“小人哉！赐不识也！昔万乘之国，有争臣四人，则封疆不削；千乘之国，有争臣三人，则社稷不危；百乘之家，有
11、争臣二人，则宗庙不毁。父有争子，不行无礼；士有争友，不为不义。故子从父，奚子孝？臣从君，奚臣贞？审其所以从之之谓孝、之谓贞也。” 当仁不让于师。论语卫灵公,b孔子的 “口误”,民可使由之, 不可使知之. 唯女子与小人为难养也，近之则不孙，远之则怨”。 比如：“叶公语孔子曰：吾党有直躬者，其父攘羊，而子证之。孔子曰：吾党之直者异于是。父为子隐，子为父隐，直在其中矣。”（子路）,礼教和反礼教两个孔子谁真谁假?,真假平等! 正妄平等! 智者当包容一切!,c大学THE GREAT LEARNING,What THE GREAT LEARNING teaches, is to illustrate il
12、lustrious virtue; to renovate the people; and to rest in the highest excellence. The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to.,To that calmness there will succeed a tranquil repose. In that repose
13、 there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end. Things have their root and their branches. Affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught in the Great Learning., The
14、ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. ,Wishing to cultivate their persons, the
15、y first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things. (cf Bible),Things being inve
16、stigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy.,From the Son of Heaven down to the mass of the
