中英雙語話史記 第31期:百家爭鳴

The Spring and Autumn Period and the Warring States Period

春秋戰國時期

The Contention of a Hundred Schools of Thought

百家爭鳴

As an era of great cultural and intellectual expansion in China, the Hundred Schools of Thought (諸子百家）lasted from 770 BC to 222 BC.

作爲中國歷史上一個文化與智慧迅速擴展的時代，諸子百家始於公元前770年，終於公元前222年。

Known as the Golden Age of Chinese thought and the Contention of a Hundred Schools of Thought (百家爭鳴），the period saw the rise of many different schools of thought.

這個時代被譽爲中國思想的黃金時期和百家爭鳴的時期，它見證了不同思想學派的興起。

Many of the great Chinese classic texts that originated during this period have had profound influences on Chinese lifestyle and social consciousness lasting to the present day.

不少起源於這個時代的中國古典著作直到今日對中國人的生活方式和社會意識還有着深遠的影響。

The intellectual society of this era was characterized by itinerant intellectuals, who were usually employed by various state rulers as advisers on the methods of government, war, and diplomacy.

這個時代的知識型社會以流動的智者爲特徵，這些智者被不同國家的君主任用爲顧問，針對治國之道、治軍之道和外交手段提出建議。

Confucianism (儒家思想）is the body of thought that has arguably had the most enduring effect on Chinese life.

儒家思想可能是對於國人生活最具有長遠影響的本體思想。

Also known as the School of the Scholars, its written legacy lies in the Confucian Classics, which later became the foundation of the traditional society.

它還被稱爲學者學派，其文學遺產存在於儒家典籍中，這些典籍爲傳統社會奠定了基礎。

The representative of this thought is Confucius (孔子），he believed that the only effective system of government necessitated prescribed relationships for each individual: “Let the ruler be a ruler and the subject a subject.”

這種思想的代表人物是孔子，他堅信政府唯一行之有效的體制必然是個體之間明確規定的關係：“君君，臣臣”。

Furthermore, he contended that a king must be virtuous in order to rule property.

除此之外，他主張君主以仁治國。

Mencius (孟子) was a Confucian disciple who made major contributions to the spread of humanism in Confucian thought, declaring that man, by nature, was inherently good.

孟子是孔子的弟子，他爲儒家思想中人道的傳播做出了主要貢獻，宣揚“人性本善”。

He argued that a ruler could not govern without the people;s tacit consent, and that the penalty for unpopular, despotic rule was the loss of the “mandate of heaven”.

他認爲一位君主不可能脫離人民的默許而治理國家，而不得人心的懲罰與暴虐的管理是“天命”的缺失。

Another Confucian follower was Xun Zi (荀子）who preached that man is innately selfish and evil,

孔子的另一位繼承者是荀子，宣揚“人性本惡”，

he asserted that goodness is attainable only through education and conduct befitting one;s status.

他堅稱教育是唯一能夠獲得仁善的渠道，而後天的環境會影響人的仁善。

He also argued that the best form of government is one based on authoritarian control, and that ethics is irrelevant in the context of effective rule.

他還認爲國家治理最好的形式應建立在專治管理之上，仁義道德與有效統治的環境沒有關係。

Legalism (法家思想）greatly influenced the philosophical basis for the imperial form of government.

法家思想深刻地影響了國家管理形式的哲學基礎。

During the Han Dynasty, the most practical elements of Confucianism and Legalism were taken to form a sort of synthesis, marking the creation of a new form of government that would remain largely intact until the late 19th century.

在漢代，儒家思想和法家思想中最實用的元素被結合起來，創造了一種政府管理的新模式，這種模式一直被完整保留到19世紀末期。

As the second most significant stream of Chinese thought, the Zhou period also saw the development of Taoism (道家思想）.

中國同樣見證了國學思想中第二主要的流派——道家思想的發展。

Its formulation is often attributed to the legendary sage Lao Zi (老子）and Zhuang Zi (莊子）.

它由傳說中的聖人老子和莊子所構建。

The focus of Taoism is on the individual within the natural realm rather than the individual within society;

道家思想的核心在於自然境界中的個人而不是社會中的個人。

according to Taoism, the goal of life for each individual is to seek to adjust oneself and adapt to the rhythm of the natural world, to follow the Way of the universe, to live in harmony.

根據道家思想，每個人的生活目標應該是調整自我來適應自然世界的節奏，順應宇宙的模式，和諧生活。

The school of Mohism (墨家思想）was founded upon the doctrine of Mozi (墨子）.

墨家學派是基於墨子思想而創立的。

Though the school did not survive through the Qin Dynasty， Mohism was seen as a major rival of Confucianism in the period of the Hundred Schools of Thought.

儘管這個學派在秦朝沒有得以發展，墨家思想仍被認爲是百家爭鳴學派中儒家思想的主要競爭對手。

Its philosophy rested on the idea of universal love: Mozi believed that “all men are equal before heaven”, and that mankind should seek to imitate heaven by engaging in the practice of collective love.

它的理論在於“兼愛”的思想。墨子相信“人人平等”，認爲人們應該通過兼愛來模仿天志。

His epistemology can be regarded as primitive materialist empiricism; he believed that our cognition ought to be based on our perceptions—our sensory experiences, such as sight and hearing—instead of imagination or internal logic, elements founded on our capacity for abstraction.

他的理論可以被看作是最原始的唯物主義。他相信我們的認知應該建立在我們的感覺，也就是我們的感官體驗例如視覺和聽覺上，而不應該建立在想象、內在聯繫或是以抽象概念爲基礎的元素上。

In a word, the scene of “contention of a hundred schools of thought” brought forth in the Spring and Autumn Period 2 500 years ago and the Warring States Period over 2 200 years ago and the emergence of various schools of thought and their exponents such as Lao Zi and Confucius about 2400 years ago all occupy a very important position in the world history of philosophy.

總而言之，“百家爭鳴”的景象出現在2500年前的春秋時期和2200年前的戰國時期。2400年前，諸子百家的出現以及他們的倡導者老子和孔子都在世界哲學史的發展過程中佔據了重要地位。