冯友兰中国哲学简史中英文版之第十九章新道家：主理派.doc

CHAPTER 19 NEO-TAOISM: THE RATIONALISTS 第十九章　新道家：主理派NEO-TAOISM is a new term for the thought which in the third and fourth centuries A.D. was known as the hsuan hsueh, or literally, dark learning. The word hsuan, meaning dark, abstruse, or mysterious, occurs in the first chapter of the Lao-tzu, for example, in which the Tao is described as hsuan of the hsuan, i.e., mystery of mysteries. Hence the term hsuan hsueh indicates that this school is a continuation nf Taoism.“新道家”是一个新名词，指的是公元三、四世纪的“玄学”。“玄”是黑色，又有微妙、神秘等意思。《老子》第一章说；“玄之又玄，众妙之门”，所以“玄学”这个名称表明它是道家的继续。The Revival of Interest in the School of NamesIn chapters eight, nine, and ten, we have seen how the School of Names contributed to Taoism the idea of transcending shapes and features. In the third and the fourth centuries, with the Taoist revival, there came a revival of interest in the School of Names. The Neo-Taoists studied Hui Shih and Kung-sun Lung, and linked their hsuan hsueh with what they called ming-li, i.e., the distinguishing of terms [ming] and analysis of principles [li]. (This phrase is used by Kuo Hsiang in his commentary to the last chapter of the Chuang-tzu). As we have seen in cliapler eight, this is what Kung-sun Lung also did.名家再次引起人们的兴趣 在本书第八、九、十章，我们看到，名家将“超乎形象”的观念，贡献给道家。在三、四世纪，随着道家的复兴，对名家的兴趣也复兴了。新道家研究了惠施、公孙龙，将他们的玄学与他们所谓的名理结合起来，叫做“辩名析理”（此语见郭象《庄子注》的《天下篇注》）。我们在第八章已经看到，公孙龙也就是这样做的。In the Shih-shuo Hsin-yu, a book about which we shall read more in the next chapter, it is said: A visitor asked Yueh Kuang for the meaning of the statement: A chih does not reach. Yueh Kuang made no comment on the statement, but immediately touched the table with the handle of a fly whisk, saying: Does it reach or does it not? The visitor answered: Tt does. Yueh then lifted the fly whisk and asked: If it reaches, how can it be taken away? (Ch. 4.) This statement that a chih does not reach is one of the arguments used by the followers of Kung-sun Lung, as reported in the last chapter of the Chuang-tzu. The