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Laozi

Đạo gia Văn học Trung Quốc 中文

空海法师主讲的《老子道德经精髓》

01 “道”是什么 “道”在哪里 之一

02 “道”是什么 “道”在哪里 之二

03 道是什么 道在哪里+幻灯片

04 「道」是什么? 「道」在哪里?(下) 幻灯片

05 「道」与我们的生命有何关系?

06 「道」的特征、特性是什么?

07 何谓二元对立 何谓超越二元对立(1)

08 何谓二元对立 何谓超越二元对立(2)

09 老子开悟的心法

10 老子开悟的心法 幻灯片

11 以大自然为师

Đạo gia Lịch sử tư tưởng phương Đông Nho gia Pháp gia TUẦN 2 - 7: TƯ TƯỞNG TRUNG HOA CỔ ĐẠI

Introduction to Classical Chinese Philosophy (中國古代哲學導論)

Introduction to Classical Chinese Philosophy (中國古代哲學導論)

Masayuki Sato (哲學所  佐藤將之)

The course provides a contextual and evolutionary account for how various Chinese classical thoughts…

http://ocw.aca.ntu.edu.tw/ntu-ocw/index.php/ocw/cou/100S109

中國古代哲學導論

哲學所 佐藤將之

課程簡介

中文課程名稱:中國古代哲學導論
英文課程名稱:Introduction to Classical Chinese Philosophy
授課教師:佐藤將之
學分數:2學分
開課單位:哲學所
建立日期:2011 年 9 月

課程概述

The course provides a contextual and evolutionary account for how various Chinese classical thoughts came into several highly organized socio-political theories, with particular focus on the great intellectual development between the late 4th and the early 3rd century BC.

課程目標

This is an English graduate course and is designed for both international students who want to acquire basic knowledge about the main issues and arguments in Chinese classical philosophy, and for Chinese students who want to learn skills to ponder and discuss the relevant subjects in English.

課程要求

This seminar welcomes international students whose mother tongue is not Chinese. In this case, the ability to recognize historical names, events and terminologies by Chinese characters is necessary to follow the course.

成績評量方式

  1. a mid-term paper (20%)
  2. a final paper (50%)
  3. presentation (10%)
  4. participation (20%)

指定閱讀

Assigned Reading 

10/3 Lecture 1 What is Chinese Philosophy?

Defoort: “Is There such a Thing as Chinese Philosophy?” pp. 393-413.

10/17 Lecture 2 Intellectual Foundation for Chinese Philosophy

Y. L Fung: A Short History of Chinese Philosophy, pp.1-29.

(3) . Mote: Intellectual Foundation of Chinapp. 9-25.

10/24 Lecture 3 Political Origin of Chinese Philosophy and Confucianism

Lewis: “The Warring States Political History”, pp. 587-650.

Sato: The Confucian Quest for Order, pp. 85-108

10/31 Lecture 4 Confucius and the Analects

Fingarett: Confucius: Secular as Sacred, pp.1-56.

11/7 Lecture 5 The Rise of Mohism: An Emulation of Ethical Discourse: The Book of Mozi

Graham: Disputers of Tao, pp. 33-53.

11/14 Lecture 6 The Culmination of Ethical Discourse: The Book of Mencius

Van Norden: Mengzi: pp. xiii-xxxix.

11/21 Lecture 7 The Great Intellectual Transformation: The Jixia Thinkers

Schwartz: The World of Thought in Ancient China, pp.173-185.

Sato: The Confucian Quest for Order, pp.108-146.

11/28 Lecture 8 The Crystallization of the Concept of the Way: The Book of Laozi

Graham: Disputers of Tao, pp. 214-235.

12/5 Lecture 9 The Philosophy of Transformation and Oneness: The Book of Zhuangzi

Graham: Disputers of Tao, pp. 170-211.

12/12 Lecture 10 The Establishment of the Theory of Moral Cultivation: The Book of Xunzi (I)

Graham: Disputers of Tao, pp. 235-267.

12/19 Lecture 11 Theory of Moral Cultivation: The Book of Xunzi (II)

Sato: The Confucian Quest for Order, pp.343-423.

12/26 Lecture 12 The Psychology of Politics and a Search for Power: The Book of Hanfeizi

Hsiao: The History of Chinese Political Thought, pp.368-424.

 

延伸閱讀

Extended reading 

(1) C. Defoort: “Is There such a Thing as Chinese Philosophy? Arguments of an Implicit Debate,” Philosophy East and West, Vol. 51, Number 3, July 2001, pp. 393-413.
(2) Y. L. Fung: A Short History of Chinese Philosophy. NY: The Free Press, 1966.
(3) F. Mote: Intellectual Foundation of China. NJ: Princeton University Press, 1971
(4) M. E. Lewis: “The Warring States Political History.” Loewe and Shaughnessy (ed.): The Cambridge History of China. Cambridge: Cambridge University Press, 1999.
(5) M. Sato: The Confucian Quest for Order: The Origin and Formation of the Political Thought of Xun Zi. Leiden: Brill, 2003.
(6) H. Fingarett: Confucius: Secular as Sacred, New York: Harper & Row, 1972.
(7) A. C. Graham: Disputers of Tao, Philosophical Argument in Ancient China, La Salle, Ill.: Open Court, 1989.
(8) B. W. Van Norden: Mengzi: With Selections from Traditional Commentaries, Indianapolis: Hackett, 2008.
(9) B. Schwartz: The World of Thought in Ancient China. MA: Harvard University Press, 1985.
(10) K.C. Hsiao (trans. By F. W. Mote): The History of Chinese Political Thought. Princeton: Princeton University Press, 1978.

Translations from Chinese Classical Texts
(1) T. de Bary and W. T. Chan (ed.): Sources of Chinese Tradition. Vol. 1, New York: Columbia University Press, 1960.
(2) Burton Watson’s translation of the Mozi, the Zhuangzi, the Xunzi and the Hanfeizi from Columbia University Press. Very readable, but the series translates only a “main” part of those texts.
(3) Chinese Text Project (http://ctext.org/) also provides English translations from a large number of early Chinese philosophical texts. Due to the restriction on copyright, most of translations were made before 1940s.

Đạo gia Literature 中文

《老子道德經 》 Laozi Dao De Jing

 

老子「中国经典动画」

TAO TE CHING – The Book Of The Way

The Tao Te Ching was written in China roughly 2,500 years ago at about the same time
when Buddha expounded the Dharma in India and Pythagoras taught in Greece. The Tao
Te Ching is probably the most influential Chinese book of all times. Its 81 chapters have
been translated into English more times than any other Chinese document.
The Tao Te Ching provides the basis for the philosophical school of Taoism, which is an
important pillar of Chinese thought. Taoism teaches that there is one undivided truth at
the root of all things. It literally means:
= tao (the way)
= te (strength/virtue)
= ching (scripture)
The verses of the Tao Te Ching are written in ancient Chinese, which is very different from
English. Abstraction and logic are not distinguishing marks of the ancient Chinese
language, hence, it is less rigid than English and there are very few formal or grammatical
structures. The classical Chinese word does not stand for a single concrete idea, but it
evokes associations of different ideas and things. Quite a few Chinese words can be used
as nouns, adjectives and verbs at the same time. Thus sentences composed of various
signs have a sort of suggestive power, evoking emotions, ideas and pictures.
It is almost impossible to render an ancient Chinese text properly in English without
losing some part. Different translations of the Tao Te Ching may appear as completely
different texts. In order to understand the original text fully it is helpful to read various
translations that consummate each other. The alternative is, of course, to learn Chinese.
This document uses the translation of Tolbert McCarroll.