中国哲学史的考试重点

题目组成是关于仁和道的古文，题目为英语，答题用汉语。五句关于仁，五句关于道。 1. “The child cannot leave the arms of its parents until it is three years old.

This is why the three years' mourning is universally observed throughout the world.”

答：“子生三年，然后免于父母之怀。夫三年之丧，天下之通丧也。”

2. “Let the ruler be ruler, the minister minister, the father father, and the

son son”.

答：“君君，臣臣，父父，子子。”

3. “The superior man comprehends yi; the small man comprehends li.”

答：“君子喻于义，小人喻于利。” 4. “Do not do to others what you do not wish yourself.” 答：

“己所不欲，勿施于人。”

5. “The man of jen is one who, desiring to sustain himself, sustains others, and

desiring to develop himself, develops others. To be able from one's own self to draw a parallel for the treatment of others; that may be called the way to practice jen.”

答：“夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。”

6. “Do not use what you dislike in your superiors in the employment of your

inferiors. Do not use what you dislike in your inferiors in the service of your superiors. Do not use what you dislike in those who are be-fore, to precede those who are behind. Do not use what you dislike in those who are behind, to follow those who are before. Do not use what you dislike on the right, to display toward the left. Do not use what you dislike on the left, to display toward

the right. This is called the principle of applying a measuring square.” 答：“所恶于上毋以使下，所恶于下毋以事上，所恶于前毋以先后，所恶于后毋以从前，所恶于右毋以交壬左，所恶于左毋以交于右，此之谓絮矩之道。”

7. “Chung and shu are not far from the Way. What you do not like done to yourself,

do not do to others. ...Serve your father as you would require your son to serve you. ...Serve your ruler as you would require your subordinate to serve you....Serve your elder brother as you would require your younger brother to serve you. ...Set the example in behaving to your friends as you would require them to behave to you...” 答：“忠恕违道不远，，施诸己而不愿，亦勿施于人。……所求乎子，以事父……所求乎臣，以事君……所求乎弟，以事兄……所求乎朋友，先施之……”

8. “Our master's teaching consists of the principle of chung and shu, and that

is all.”

答：“夫子之道，忠恕而已矣。” 9. “The reason why the superior man tries to go into politics, is because he holds

this to be right, even though he is well aware that his principle cannot prevail.”

答：“君子之仕也，行其义也。道之不行，已知之矣。”

10. “Is jen indeed far off? I crave for jen,and lo! jen is at hand.”

答：“仁远乎哉？我欲仁，斯仁至矣。”

11. “The wise are free from doubts; the virtuous from anxiety; the brave from

fear.”

答：“知者不惑，仁者不忧，勇者不惧。”

12. “The superior man is always happy; the small man sad.”

答：“君子坦荡荡，小人长戚戚。”

13. “The Tao that can be comprised in words is not the eternal Tao; the name that

can be named is not the abiding name. The Unnamable is the beginning of Heaven and Earth; the namable is the mother of all things.”

答：“道可道，非常道；名可名，非常名。无名，天地之始；有名，万物之母。” 14. “The Tao is eternal, nameless, the Uncarved Block...Once the block is carved,

there are names.”

答：“道常无名，朴。虽小，天下莫能臣。……始制有名。” 15. “The Tao, lying hid, is nameless.”

答：“道隐无名。”

16. “The Unnamable is the beginning of Heaven and Earth; the namable is the mother

of all things.”

答：“无名，天地之始；有名，万物之母。”

17. “From the past to the present,，its [Tao's] name has not ceased to be, and

has seen the beginning [of all things].” 答：“自古及今，其名不去，以阅众甫。”

18. “All things in the world come into being from Being (Yu); and Being comes into

being from Non-being (VVu).”

答：“天下万物生于有，有生于无。” 19. “From Tao there comes one. From one there comes two. From two there comes three.

From three there comes all things.”

答：“道生一，一生二，二生三，三生万物。”

20. “The way of Heaven has no favorites, it is invariably on the side of the good

man.”

答：“天道无亲，常与善人。”

21. “Reversing is the movement of the Tao.”

答：“反者道之动。” 22. “It is upon calamity that blessing leans, upon blessing that calamity rests.”

答：“祸兮，福之所倚；福兮，祸之所伏。”

23. “The most yielding things in the world master the most unyielding.”

答：“天下之至柔，驰骋天下之至坚。” 24. “All things respect Tao and value Te.”

答：“万物莫不尊道而贵德”

25. “When the Tao is lost, there is the Te. When the Te is lost, there is [the

virtue of] human-heartedness. When human-heartedness is lost, there is [the virtue of] righteousness. When righteousness is lost, there are the ceremonials. Ceremonials are the degeneration of loyalty and good faith, and are the beginning of disorder in the world.”

答：“失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄而乱之首。”

26. “Tao invariably does nothing and yet there is nothing that is not done.”

答：“道常无为，而无不为。”

27. “Does not make them enlightened, but keeps them ignorant.”

答：“古之善为道者，非以明民，将以愚之。”

二、 名词解释

题目为中文，答案为英文。一共四个词，两套卷共八个。百家、儒家或儒、天、无为、礼、义、情、性。

1、百家（指儒家、道家、墨家、法家等流派。后来对先秦学术思想派别的总称 。P37中文/ P 362英文）

答： 2、儒家（本义是读书人（儒生）或思想者,后指以P37和P45/P362和P373） 答：

3、天（孟子的思想P78/P410）最高的人格神，宇宙的主宰

答：

4、无为（指要依天命,顺其自然,没必要有所作为。.P98-99/432-434） 答：letting things take their own course

5、礼（荀子，孔子，孟子无论谁的理论都可以）

答：Rules of social conduct or man’s motions

6、 义（孟子所说的“浩然正气”P79-80/410-412）

答：Righteousness means the “oughtness” of a situation. It’s a categorical imperative. 7、情

答：自己求解。

8、性（荀子与孟子的理论都可以P71/402和P137/478） 答：指人的天性或本性 三、 论述题

1. 简述孔子“仁”学思想要旨及现代意义

仁是孔子思想的核心，其中最根本的有两条：一是“爱人”；二是“克己复礼为仁”人人都应该做到“己所不欲勿施于人”，人们之间相安无事，天下自然也就太平了。孔子所谓的“克己复礼为仁”，讲的是“仁”和“礼”的关系。仁是孔子思想的核心，礼也是孔子思想体系中非常重要的概念，包括政治制度和道德规范。同时“忠”与“恕”近“仁”，宋儒以“尽己”诠释“忠”，以“推己”诠释“恕”。仁道是人文主义的价值理想，孔子之“仁”的不同层次—圣人，成人或贤人，君子。“情”为“仁”之本。“爱人”要从本家做起。“仁”所体现的首先是伦理亲情。可见，从根本上说“仁”是维护宗法制的。“仁”既然是以“情”为本，那么，在修养上能否达到“仁”的境界，取决于人自身的主观努力。孔子关于仁的思想具有明显的进步意义。

意义：1、孟子以仁发展为仁政，要求统治者不要过分剥削使老百姓能保持一定的生活水平，2、在中国历史上曾发生很大的影响，不少清官良吏在推行他们那些有利于社会发展的改良时遵循的就是仁政的主张3、孔孟提出的杀身成仁，舍生取义的道德信条，成为中国历史上许多民族英雄的精神力量。 2. 简述老子道的理解 ：

老子第一个把道作为哲学的最高范畴，老子的道是一切存在的根本和最终依据，是万物之所以生之总原 理。有以下特点 1 、道生万物。道是宇宙道德本原，是创造多样性世界的本质。 2 、 “道”不可名。道无时空之限，无始无终， 无形无象。 《老子》说： “道可道，非常道，名可名 。非 常名。 ”真正的道是不可言 说的，无法用概念来表达 的 。现在勉强地 用“道”字来称呼它，只是为方便起 见。 3 、道是实在的。它的本身是永久长存的，不会随着万物的变化而消失。 4 、道是万 物存在和运动的依据。 “道者，物之所由也” ，章安说： “万物始终出入，未始不由此，故谓之道。 ”王弼说： “凡物之所以生， 功之所以成，皆有所由焉，则莫不由乎道也。