中国哲学的问题和精神
Problem and Spirit of Chinese Philosophy
人是各式各样的。对于每一种人，都有那一种人所可能有的最高的成就。例如从事于实际政治的人，所可能有的最高成就是成为大政治家。从事于艺术的人，所可能有的最高成就是成为大艺术家。
There are all kinds and conditions of men. With regard to any one of these kinds, there’s the highest form of achievement of which any one kind of man is capable. For instance, there are the men engaged in practical politics. The highest form of achievement in that class of men is that of the great statesman. So also in the field of art, the highest form of achievement of which artiests are capable is that of the great artist.
专就一个人是人说，所可能有的最高成就是成为什么呢？照中国哲学家们说，那就是成为圣人，而圣人的最高成就是个人与宇宙的同一。
What is the highest form of achievement of which a man as a man is capable? According to the Chinese philosophers, it is nothing less than being a sage, and the highest achievement of a sage is the identification of the individual with the universe.
问题就在于，人如欲得到这个同一，是不是必须离开社会，或甚至必须否定“生”？
The problem is, if men want to achieve this identification, do they necessarily have to abandon society or even to negate life?
照某些哲学家说，这是必须的。佛家就说，生就是人生的苦痛的根源。柏拉图也说，肉体是灵魂的监狱。有些道家的人“以生为附赘悬疣，以死为决疴溃痈。”这都是以为，欲得到最高的成就，必须脱离尘罗世网，必须脱离社会，甚至脱离“生”。只有这样，才可以得到最后的解脱。这种哲学，即普通所谓“出世的哲学”。
According to some philosophers, this is necessary. The Buddha said that life itself is the root and fountainhead of the misery of life. Likewise, Plato said that the body is the prison of the soul. And some of the Taoists said that life is an excrescence, a tumor, and death is to be taken as the breaking of the tumor. All these ideas represent a view which entails separation from what may be called the entangling net of sage is to be realized, the sage has to abandon society and even life itself. Only thus can the final liberation be attained. This kind of philosophy is what is generally known as “other worldly philosophy.”
另有一种哲学，注重社会中的人伦和世务。这种哲学只讲道德价值，不会讲或不愿讲超道德价值。这种哲学，即普通所谓“入世的哲学”。
There is another kind of philosophy which emphasizes what is in society, such as human relations and human affairs. This kind of philosophy speaks only about moral values, and is unable to or does not wish to speak of the super-moral ones. This philosophy is generally described as “this worldly.”
从入世的哲学的观点看，出世的哲学过于理想化，不切实际，因而是消极的。从出世的哲学的观点看，入世的哲学过于实际，也因此过于肤浅。
From the point of view of a this-worldly philosophy, an other world philosophy is too idealistic, is of no practical use and is negative. From the point of view of an other-worldly philosophy, a this-world philosophy is too realistic, too superficial.
有许多人说，中国哲学是入世的哲学。很难说这些人说的完全对了，或完全错了。从表面上看中国哲学，不能说这些人说错了，因为从表面上看中国哲学，无论哪一家思想，都是或直接或间接地讲政治，说道德。在表面上，中国哲学所注重的是社会，不是宇宙；是人伦日用，不是地狱天堂；是人的今生，不是人的来世。
There are many people who say that Chinese philosophy is a this-world philosophy. It is difficult to state that these people are entirely right or entirely wrong. Taking a merely superficial view, people who hold this opinion cannot be said to be wrong, because according to their view, Chinese philosophy, regardless of its different schools of thought, is directly or indirectly concerned with government and ethics. On the surface, therefore, it is concerned chiefly with society, and not with the universe; with the daily function of human relations, not hell and heaven; with man’s present life, but not his life in a world to come.
从表面上看，中国哲学的理想人格，也是入世的。中国哲学中所谓圣人，与佛教中所谓佛，以及耶教中所谓圣者，是不在一个范畴中的。从表面上看，儒家所谓圣人似乎尤其是如此。
From a surface point of view, with the ideal man being of this world, it seems that what Chinese philosophy calls a sage is a person of a view different order from the Buddha of Buddhism and the saints of the Christian religion. Superficially, this would seem to be especially true of the Confucian sage.
不过这只是从表面上看而已，中国哲学不是可以如此简单地了解的。专就中国哲学中主要传统说，我们若了解它，我们不能说它是入世的，固然也不能说它是出世的。它既入世而又出世。
This however, is only a surface view of the matter. Chinese philosophy cannot be understood by oversimplification of this kind. So far as the min tenet of its tradition is concerned, if we understand it aright, it cannot be said to be wholly this-worldly, just as , of course, it cannot be said to be wholly other-worldly. It is both of this world and of the other world.
中国哲学既是理想主义的，又是现实主义的，既讲究实际，又不肤浅。
Chinese philosophy is at one and the same time both extremely idealistic and extremely realistic, and very practical, though not in a superficial way.
入世与出世是对立的，正如现实主义与理想主义也是对立的。中国哲学的任务，就是把这些反命题统一成一个合命题。这并不是说，这些反命题都被取消了。它们还在那里，但是已经被统一起来，成为一个合命题的整体。如何统一起来？这是中国哲学所求解决的问题。求解决这个问题，是中国哲学的精神。
This-worldliness and other-worldliness stand in contrast to each other as do realism and idealism. The task of Chinese philosophy is to accomplish a synthesis out of these antitheses. That does not mean that they are to be abolished. They are still there, but they have been made into a synthetic whole. How can this be done? This is the problem which Chinese philosophy attempts to solve.
中国哲学以为，一个人不仅在理论上而且在行动上完成这个统一，就是圣人。他是既入世而又出世的。中国圣人的精神成就，相当于佛教的佛、西方宗教的圣者的精神成就。但是中国的圣人不是不问世务的人。他的人格是所谓“内圣外王”的人格。内圣，是就其修养的成就说；外王，是就其在社会上的功用说。圣人不一定有机会成为实际政治的领袖。就实际的政治说，他大概一定是没有机会的。所谓“内圣外王”，只是说，有最高的精神成就的人，按道理说可以为王，而且最宜于为王。至于实际上他有机会为王与否，那是另外一回事，亦是无关宏旨的。
According to Chinese philosophy, the man who accomplishes this synthesis, not only in theory but also in deed, is the sage. He is both this-worldly and other-worldly, The spiritual achievement of the Chinese sage corresponds to the saint’s achievement in Buddhism, and in Western religion. But the Chinese sage is not one who does not concern himself with the business of the world. His character is described as one of “sageliness within and kingliness without.” That is to say, in his inner sageliness, he accomplishes spiritual cultivation; in his kingliness without, he functions in society. It is not necessary that the sage should be the actual head of the government in his society. From the standpoint of practical politics, for the most part, the sage certainly has no chance of being the head of the state. The saying “sagliness within and kingliness without” means only that he who has the noblest spirit should, theoretically, be king. As to whether the actually has or has not the chance of being king, that is immaterial.
照中国的传统，圣人的人格既是内圣外王的人格，那么哲学的任务，就是使人有这种人格。所以哲学所讲的就是中国哲学家所谓内圣外王之道。
Since the character of the sage is, according to Chinese tradition, one of sageliness within and kingliness without, the task of philosophy discusses is what the Chinese philosophers describe as the Tao (Way, or basic principles.) of sageliness within and kingliness without.
儒家认为，处理日常的人伦世务，不是圣人分外的事。处理世务。正是他的人格完全发展的实质所在。他不仅作为社会的公民，而且作为“世间之民”，即孟子所说的“天民”，来执行这个任务。他一定要自觉他是世间之民，否则他的行为就不会有超道德的价值。如果他因因缘际会，成为国君，他会诚意正心去做，因为这不仅是事人，也是事天。
According to Confucianism, the daily task of dealing with social affairs in human relations is not something alien to the sage. Carrying on this task is the very essence of the development of perfection of his personality. He performs it not only as a citizen of society, but also as a “citizen of the universe.” Or t’ien min, as Mencius called it. He much be conscious of his being a citizen of the universe, otherwise his deed would not have super-moral value. If he has the chance to become a king he world gladly serve the people, thus performing his duity both as a citizen of society, and as a citizen of the universe.
由于中国哲学讲的是内圣外王之道，所以哲学必定与政治思想不能分开。尽管中国哲学各家不同，各家哲学无不同时提出了它的政治思想。这不是说，各家哲学中没有形上学，没有伦理学，没有逻辑学。这只是说，所有这些哲学都以这种或那种方式与政治思想联系着，就像柏拉图的《理想国》既代表他的整个哲学，同时又是他的政治思想。
Since what is discussed in philosophy is the Tao (way) of sagliness within and kingliness without, it follows that philosophy must be inseparable from political though. Regardless of the difference between the school of Chinese philosophy, the philosophy of every school represents at the same time, its political though. This does not mean that in the various schools of philosophy there are not metaphysics, not ethics, no logic. It means only that all these factors are connected with political thought in one way or another, just as Plato’s Republics represents his whole philosophy and at the same time is his political thought.
由于哲学的主题是内圣外王之道，所以学哲学不单是要获得这种知识，而且是要养成这种人格。哲学不单是要知道它，而且是要体验它。
Since the subject matter of philosophy is the Tao of sageliness within and kingliness without, the study of philosophy is not simply an attempt to acquire this kind of knowledge, but is also an attempt to develop this kind of character. Philosophy is not simply something to be know, bu is also something to be experienced.
中国哲学家都是不同程度的苏格拉底。其所以如此，因为道德、政治、反思的思想、知识都统一于一个哲学家之身；知识和德性在他身上统一而不可分。他的哲学需要他生活于其中；他自己以身载道。遵守他的哲学信念而生活，这是他的哲学组成部分。他要做的事就是修养自己，连续地、一贯地保持无私无我的纯粹经验，使他能够与宇宙合一。显然这个修养过程不能中断，因为一中断就意味着自我复萌，丧失他的宇宙。因此在认识上他永远摸索着，在实践上他永远行动着，或尝试着行动。这些都不能分开，所以在他身上存在着哲学家的合命题，这正是合命题一词的本义。他像苏格拉底，他的哲学不是用于打官腔的。他更不是尘封的陈腐的哲学家，关在书房里，坐在靠椅中，处于人生之外。对于他，哲学从来就不只是为人类认识摆设的观念模式，而是内在于他的行动的箴言体系；在极端的情况下，他的哲学简直可以说是他的传记。
Chinese philosophers were all of them different grades of Socrates. This was so because ethics, politics, reflective thinking, and knowledge were unified in the philosopher; in him, knowledge and virtue were one and inseparable. His philosophy required that his live it; he was himself its vehicle. To live in accordance with his philosophical convictions was part of his philosophy. It was his business to school himself continually and persistently to that pure experience in which selfishness and egocentricity were transcended, so that he would be one with the universe. Obviously this process of schooling could not be stopped, for stopping it would mean the emergence of his ego and loss of his universe. Hence cognitively he was eternally groping, and cognitively he was eternally behaving or trying to behave. Since these could not be separated, in him there was the synthesis of the philosopher in the original sense of that term. Like Socrates, he did not keep office hours with his philosophy. Neither was he a dusty, musty philosopher, closeted in his study, sitting in a chair on the periphery of life. With him, philosophy was hardly ever merely a pattern of ideas exhibited for human understanding, but was a system of precepts internal to the conduct of philosopher; and in extreme case his philosophy might even be said to be his biography
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