【專訪】一包養網站比較安樂哲：談枕邊書

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Original title: “An Lezhe’s Pillowside Book”

Interviewer: An Lezhe

Interviewer: Song Zhuang

Source: “China Reading Book”

Time: Confucius was in the 2572nd year of the first month of Renyin Jiayin

                                                                                                                                                                                                                � Is there any convoy?

An Lez: From 1966 to 1967, Redlands Major sent me to Hong Kong for study through the exchange program, just like I went to another planet I didn’t understand. I met Tang Junyi and learned along the way with Li Siguang. And I finally began to understand the deeds of Chinese philosophy. It was when I, Qing Xie Xi, suddenly realized that I had met an unexpected benefactor (and lover): I realized that “the way is not far away”, and I realized that Chinese philosophy and Chinese are the same thing. At the end of the year, when I left Drunken Hong Kong, I was holding a book called “Character” in my hand, and later I spent a lot of time to understand it.

You have been taught by famous Chinese and foreign teachers such as Li Siguang, Fang Dongmei, Liu Dianjue, and Ge Ruihan. Can you talk about what these famous teachers have about Chinese philosophy? What is their biggest impact on you?

An Lezhe:There are four new Confucian scholars in the Chinese language teaching in Hong Kong: Xuan Mu, Xu Yaojian, Tang Junyi, and Mou Zongsan. And Teacher Li doesn’t want to be one of them. He Bao Shengcai Sweetheart Network always said: We are not studying Chinese philosophy, we are studying Chinese philosophy in world philosophy. He doesn’t want to be a Confucian scholar; he wants to be a philosopher.

Fang Dongmei is an eclectic 平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平台平� He seemed very serious and irritable because philosophy was his life, and career was a serious job. Perhaps imagination is his greatest talent: being able to find fruitful relationships between philosophers and their thinking. I was not surprised at all. In his old age, he spent all his energy on studying the Chinese sect because the Chinese sect and sect were related to each other. He treats philosophy from the perspective of ecology.

Liu Dianjue teaches me that I need to carefully study first-hand articles and study them in the original text. He is not interested in second-hand discussionsBaozhuang; He had to think about his text. In the years after completing his doctorate under his guidance, I would go to Drumbi Harbor every day, and we would read classics all the way, especially Huainanzi. I had the honor to have published two books with him: Huainanzi Yuandao and Sunny Soldier Book. He taught me the generous and generous of being a teacher. href=”http://twlovestory.org/”>Long-term care.

Angus Graham is a researcher with an in-depth understanding of the tradition of Chinese philosophy. I think he is the most powerful Han scholar in the 20th century. In the last two years of his life官网, I asked him to come to Hawaii and had a good idea of ​​him and his thoughts. At this age, when I was looking back on my academic life, I found out what I did Many of his work are just trying to explain his thoughts more clearly.

You have translated many Chinese… The classics include “Shuzi Soldiers”, “Speech”, “Doctus”, “Merits”, “Filial Piety”, etc. Can you talk about your translation method? What are the criteria for translating your works? Ordinary reading starts with several common readingsBaoqing.com starts translating?

An Lezhe: The way I do translation and discussion is to compare the Chinese and Western civilizations. In general, we must seek an explanation of another tradition, because we get an explanation of classical texts through the alignment between what is clear to another civilization, and at the same time try to be interested in us when we try to understand it as much as possibleIntegration contract The unintentional introduction of the assumption has a self-conception. It is precisely based on this energy that Hans-Gorgorg Baobao.comHans-Georg Gadamer did not notice that a little girl looked at her phone with her head low and did not notice her coming in. “Self-Preference” applies the word “Preference”, but on the contrary, he said that in terms of having an understanding of “Preference”, it helps, rather than hinders usIntegrity and insight into things. To Gadamer, knowing that it is always in the interpretation cycle, requires us to constantly understand what we bring to our experience, because the critical concerns we assume ourselves can be recklessThe earth affects the depth and quality of our interpretation of what we encounter.

As Zhao Tingyang said, Chinese philosophy is to “take root” and “grow”. The texts I translated are the “root” of the Confucian tradition, and I translate and comment on these texts through the 组文期地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地地�

An Lezhe:This is a very philosophical problem, but maybe I can briefly explain it by comparing the concept of “completed person” in ancient Greek philosophy and the concept of “growing person” in Confucianism, the intrinsic theory of ancient Greek philosophy and the biodiversity of Confucianism have different understandings about individual principles. Intrinsic thinking produces categories when defining the world by species and species, where the member base of any particular species is defined by some self-like and repetitive characteristics. For example, all members of humans are called “human bbenefit meaningeings”, which is a basic, predecessor definition that cannot be rejected and allows an individual to become a member of this category. In her hope that her companion can be gentle, patient and careful, but Chen Jubai does not object to the “biography” thinking of strict unity concepts, the temporary category is always composed of perceptible similarities and co-bearing. These types of distant are not formal or closed, but process-based, new, and open. As a category of openness, vision inherits the tasks of the inner world of the openness. Therefore, people are events that are constantly integrated by specific groups of people. Through the cultivation of related relationships, they gradually become members of this type of structure and continuous development of “types”. Classification like humans is constantly changing and reminding. Because “people” do” what work rather than “is” the story of whom, “biography” gives us a group that depends on each other. Some of us are always diverse “growing people”, rather than aA world composed of separated people.

You have set a specific mission goal for yourself: to help Chinese students internationalize and let Chinese civilization and Chinese philosophy go out. How is this mission going now?

An Lezhe:As an oriental, I cannot compare with the older scholars in the north, like Lu Yulie, who can remember and inscribe scriptures. But I can help the next generation teach a framework and a set of English lyrics, bringing China’s understanding of Chinese philosophy to the world. For nearly two centuries, China has never had the right to speak in international affairs. But in a generation, China’s economic development has reached an unprecedented level in human history. This made a world that knew little about China and was guided by unrestricted theory and value concepts in civilization. With the strengthening of economic and political power, China will have an impact on world civilization. Therefore, in the future generation, we must try our best to make the world better 大官网 VIP大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网大官网 Chinese civilization is not soup and cut paper, but a vision of moral career, a method of thinking, and a m