Hu Shi (189 1- 1962) was born in Jixi, Anhui. He studied at Cornell University and Columbia University, and was a student of Dewey, a famous pragmatic philosopher. 19 17 returned to China as a professor at Peking university, advocated literary revolution and ideological emancipation, and became a leader of the new culture movement on a par with Chen Duxiu.
19 19 published his Outline of the History of China Philosophy (Volume I), and later published Zhang Shizhai's Chronicle and a large number of historical textual research texts, which gradually expanded its influence in academic circles.
Hu Shi pointed out in the introduction that China's philosophy is an oriental branch of world philosophy, and it is on an equal footing with western philosophy. Thus, it broke the fallacy that western scholars have always advocated that "China's philosophy does not belong to the history of philosophy" and established the position of China's philosophy in the history of world philosophy.
In the Introduction, Hu Shi also put forward a series of basic norms and requirements for studying the history of China's philosophy, which pointed out the direction for later scholars. This book is the first book in modern times to study the history of China's philosophy with western research methods. This book is a necessary book for studying China's philosophy, which has a far-reaching influence on later generations.
The Outline of China's Philosophical History is a pioneering work on the history of China's philosophy and even various special and general history studies, and it is a positive achievement of the May 4th New Culture Movement.
Cai Yuanpei spoke highly of this book and pointed out that it has four advantages: first, the method of proof. Second, the short meaning. Third, an equal vision. Fourth, systematic method.
In content, this outline of the history of philosophy is not from pre-Qin to modern times like Qian Mu's Outline of National History, but only includes hundreds of years from Laozi, Confucius to Qin, that is, China's philosophy in the Spring and Autumn Period and the Warring States Period.
In modern China, Hu Shi was a scholar who studied both Chinese and Western cultures. His outline is also made with the idea of connecting China with the West. This can be seen especially from the first introduction, which mainly introduces Hu Shi's writing method, which is very beneficial to people.
In particular, he supported the method of textual research as the starting point with appreciation, and commented on the article with the method of linking Song and Confucianism. It has no empty guesses and fragmentation. For us historians, this is really a good method.
The outline is divided into 12 articles, which is another proof of the article according to the attached article "Scholars don't follow Wang Guan". These twelve articles are always based on the era of China's philosophy and the end of ancient philosophy, with an introduction, including Laozi, Confucius/Confucius disciples, Mozi, Yang Zhu, Biemo, Zhuangzi, and Confucianism and Xunzi before Xunzi.
It is not only an era sequence, but also an academic stream. Mr. Hu Shi has his own unique views on each article, and many novel terms are refreshing to read (this book has been written for nearly a century).
If we think that it was before Laozi, it is interesting and reasonable to call it the "poet" era (relative to Homer's epic in Greece), because only the Book of Songs can be used as a reliable work for people who understand that era in later generations. Hu Shi said that Confucius and Confucianism are the same, and the world outlook of Confucius and Confucianism is the embodiment of Yi.
All the basic principles of Confucius' theory, in his view, are just a Book of Changes. Confucius' outlook on life and political philosophy are nominalism, which is the central issue of Confucius' theory. Other thought-provoking explanations are endless. Obviously.
What Hu Shi appreciates most is Mohism. Later, he often used pragmatism as the slogan to carry out various social propaganda, which was the source. He thought Mohism was a critical improvement of Confucianism. Later, Neo-Confucianism rose and attacked Mohism, and various theories developed in this attack.
Mohism and Confucianism occupy the main space of this book, which makes people seem to have entered the academic debate of that era. After reading this book, I benefited a lot, mainly by understanding the three purposes of the history of philosophy mentioned in the first introduction, namely, change, cause and judgment. ?
The first acquisition is the mastery of basic knowledge. Knowing Hui Shi, Yang Zhu, GongSunLong, etc., is not within our own scope of knowledge. By understanding their background of the times and education, we can understand the roots of their thoughts.
Hu Shi attaches great importance to the textual research of materials, because in his view, if the materials as the basis of analysis can't judge whether they are true or false, then no amount of analysis can be done. Of course, most historical and literary textual research is still incomprehensible, but the method and spirit of learning are worth learning.
The second is Ming change, which is the place where I feel the greatest gain after reading this book. Hundred schools of thought's thought is not out of nothing, nor is it the antagonistic relationship between Confucianism and Jimo.
Mozi should have been educated by Confucius and Confucianism and developed Mohism through his own understanding (affirmation or negation). Later, Mencius opposed Mohism, but his thoughts were influenced by Mohism.
Li Si and Han Fei, the most famous legalists, are both disciples of Xunzi. In my opinion, the theoretical basis of legalists' thought of governing the country according to law should be Xunzi's theory of evil nature. Since human nature is evil, it can only be controlled by strict laws. Even Confucianism itself, Mencius and Xunzi's theory of human nature are completely opposite.
The context of the book is clearly written, and it is easier to understand the reasons for thinking through changes. Mozi should have been educated by Confucius and Confucianism and developed Mohism through his own understanding (affirmation or negation); Later Mencius opposed Mohism.
However, it can be seen that his thoughts are influenced by Mohism. Li Si and Han Fei, the most famous legalists, are both disciples of Xunzi. It is believed that the theoretical basis of legalists' thought of governing the country according to law should be Xunzi's theory of evil nature.
Since human nature is evil, it can only be controlled by strict laws. Even Confucianism itself, Mencius and Xunzi's theory of human nature are completely opposite. The context of the book is clearly written, and it is easier to understand the reasons for thinking through changes.
The final judgment, with my current knowledge and cultural level and social experience, is far from my own ideas, but I am deeply impressed by the analysis of Confucianism and Mohism logic.
According to the analysis in the book, Confucianism pays attention to "motivation" and "intention". So it seems that the Confucian theory of governing the country is extensive and has no practical measures, while Mohism is more practical and knows how to do it better.
Personally, I prefer Mohism. In fact, Mohist theory is closer to the scientific theory of today's society. Unfortunately, blind admiration for Confucianism in ancient times stifled the scientific development of China's invention.
The praise received by this book is unparalleled. It is regarded as an epoch-making work, an epoch-making masterpiece in China's cultural history, a positive achievement of the May 4th New Culture Movement, a pioneering work in the study of China's ideological history, and an ideological work worthy of in-depth reading.
Writing skills after reading:
1, the first step is "quote".
The beginning is around the feeling point, which leads to the reading material. Quote the original text concisely, and don't describe the specific contents of the books and articles you read in large paragraphs. The quoted materials should be concise, accurate and targeted, which is a rule of writing after reading.
2. The second step is "discussion".
After the introduction of the material, explain the reasons for the feeling after reading around the material, that is, put forward the argument (that is, the feeling point). The argument should be correct and clear, not vague. When explaining the truth, we can't just analyze and evaluate the content of "quotation" on the basis of facts; It can also be discussed from phenomenon to essence, from individual to general.
It is necessary to deeply analyze meaningful materials, and then naturally "highlight" your feelings, which is the central argument. The "introduction" and "discussion" are equivalent to the "introduction" in general argumentative papers.
3. The third step is "linking".
This paper discusses similar phenomena, ideological reality or related issues in life and history from here to there. This part should pay attention to comparative analysis and reasoning, not just listing phenomena.
Connecting with reality can not only connect with similar phenomena in real life from one place to another, but also connect with opposing problems in real life from ancient times to the present, and sometimes it can also be personal thoughts, words and deeds and experiences. To connect with reality and be targeted, we must stick to the point of significance, not generalize, not arbitrarily associate, and irrelevant.
4. The fourth step is "knot".
Summarize your own views and summarize the full text. It can not only take care of the last article, but also emphasize the meaning; You can also raise hopes and issue calls. But no matter how it ends, it must form an organic whole with the previous part and cannot be born; You should also tie the knot naturally.