中国人的精神 the spirit of the Chinese people Ku Hung

中国人的精神the spirit of the Chinese people Ku Hung-Ming 自然的物质力量给人类造成的伤害,远不及人类的激情所带来的伤害。 The harm which the physical forces of Nature can do to mankind, is nothing compared with the harm which human passions can do. 实际上,如今的欧洲之所以依赖军国主义,是源于没有有效的道德力量。 In fact, militarism is necessary in Europe today because of the want of an effective moral force. 武力会招致另外一种武力,只有爱和正义的法则才能实现彻底的革命。 The gun that does need another gun, the law of love and justice alone can effect a clean revolution. 从何处找到这种新的消灭军国主义的有效的道德力量? Where are the people of Europe to find this new effective moral force which will make militarism unnecessary? 我相信,欧洲人将在中国-在中华文明中-找到这种新的道德力量。在中华文明中,这种能令军国主义成为多余之物的道德力量就是良民的信仰。 I believe the people of Europe will find this new moral force in china, - in the Chinese civilization. The moral force in the Chinese civilization which can make militarism unnecessary is the Religion of Good Citizenship. 在中国,战争是意外,而在欧洲,战争已经成为需要。 In china is an accident, whereas in Europe war has become a necessity. 如今在中国,由于我们中国人有良民的信仰,一个人不会觉得有必要利用物质力量来保护自己,他甚至很少需要寻找和借助国家警察的外力来保护自己。在中国,一个人因为他邻居的正义感而得到保护,因为他的同伴愿意服从道德责任感而得到保护。人们无需要物质力量来自我保护。 Now in china because we Chinese have the religion of good citizenship, a man does not feel the need of using physical force to protect himself. 然而,人们会对我说,你如何使人类认同正义和公平比物质力量更加重要呢? But people will say to me how you are to make mankind recognize right and justice as a force higher than physical force. 中国良民的信仰在每一个孩子识字之初就教导他们:人之初,性本善。 The religion of good citizenship in china teaches every child as soon as he is able to understand the meaning of words, that the nature of man is good. 不要召回牧师,为了仁慈的缘故也不要召来民众,但是可以召来中国人,真正的中国人,他具有良民的信仰,2500年他具备了不依靠牧师和军人而和平生活的经验。 Don’t call back the priest, and for goodness’s sake don’t call in the mob,- but call in the Chinaman; call in the real Chinaman with his religion of good citizenship and his experience of 2500 years how to live in peace without priest and without soldier. 中国式的人性-真正的中国人-即将消失。取代他的是一种新型的人性-进步的或者现代的中国人。 China today, it would seem that the Chinese type of humanity – the real Chinaman- is going to disappear and, in his peace, we are going to have a new type of humanity- the progressive or modern Chinaman. 我曾经在某处读到过一位外国人的文章,他在中日两个国家都住过,他说,一个外国人在日本居住的时间越长,就越讨厌日本人,而在中国居住的时间越长,就越喜欢中国人。我不知道他在这里对于日本人的判断是不是真实,但是,我认为,你们所有在中国生活过的人都会赞同他对中国人的评价。众所周知的事实是,外国人在中国居住的时间越长,对中国人的喜爱-你可以称为“欣赏”-就会与日俱增。 I once read somewhere a statement made by a foreigner who had lived in both countries, that the longer a foreigner lives in japan the more he dislikes the Japanese, whereas the longer a foreigner lives in china the more he likes the Chinese. I don’t know if what is said of the Japanese is true here. But, I think, all of you who have lived in china will agree with me that what is here said of the Chinese is true. It is a well-known fact that the liking- you may call it the taste for the Chinese- grows upon the foreigner the longer he lives in this country. There is indescribable something in the Chinese people which, in spite of their want of habits of cleanliness and refinement, in spite of their many defects of mind and character, makes foreigners like them as foreigners like no other people. 我说。中国人具有同情的力量。 The Chinese people, I say, have the power of sympathy because they live wholly a life of the heart- a life of emotion or human affection. 接下来,让我们探讨中国人生活中的另一个公认的事实,他们的礼仪。 Let us next take another generally-admitted fact in the life of the Chinese people-their politeness. The Chinese people are, it has often been remarked, a peculiarly polite people. Now what is the essence of true politeness? It is consideration for the feelings of others. The Chinese are polite because, living a life of the heart, they know their own feelings and that makes it easy for them to show consideration for the feelings of others. 那么,中国人,就连中国多数的老百姓,都没有感到对宗教的需求,如何解释这个特殊的事实呢?一个英国人给出了这样的解释。他是罗伯特道格拉斯爵士,伦敦大学的汉语教授,他在对于儒家学说的研究中说:“四十多年代中国人都绝对的受一个人的权威断言的支配。作为中国人中的一员,孔子的教导特别适合那些门徒的本性。正如孔子所阐明的那样,怀有对将来的朦胧观念和一种朴素的、实事求是的道德体系,对中国人的所有需要来说就已经足够了。 Now what is the explanation of this extraordinary fact that the Chinese people, even the mass of the population in china, do not feel the need of religion? It is thus given by an English-man. “Upwards of forty generations of Chinaman have been absolutely subjected to the dicta of one man. Being a Chinaman of Chinamen the teachings of Confucius were specially suited to the nature of those he taught.” With the idea of a future life still unawakened, a plain, matter of fact system of morality, such as that enunciated by Confucius, was sufficient for all the wants of the Chinese. 在我看来。人类感觉需要宗教的原因,和需要科学、艺术以及哲学的原因相同。因为人类是有灵魂的。 Mankind,it seems to me, feel the need of religion for the same reason that they feel the need of science, of art and of philosophy. 艺术和诗歌能使艺术家和诗人看到这个世界中的美和秩序,从而为他们减轻这种神秘带来的福袋。因此,诗人歌德曾说过:“拥有艺术的人,拥有宗教。” art and poetry enable the artist and poet to see beauty and order in the universe and that lightens the burden if this mystery. Therefore poets like Goethe, who says:”He who has art , has religion.” 但我认为儒家学说虽然不是宗教却能够代替宗教。因此,在儒家学说里一定有什么东西,能给予众生同样的安全感和永恒感,就像宗教提供给他们的一样。现在让我们来找出在儒家学说里,那种能够像宗教一样给予同样安全感和永恒感的东西。 But I said Confucianism, without being a religion can take the place of religion. Therefore, there must be something in Confucianism which can give to the mass of mankind the same sense of security and permanence which religion affords them. 换句话说,宗教告诉我们,在服从我们生命的法则时,我们必须遵守我们生命的真实法则,而不是被圣保罗称为“肉欲的精神法则”的动物的或生命的肉欲法则。The moral law of the philosopher tells us we must obey the law of our being called religion. But reason, as it is generally understood, means our reasoning power, that slows process of mind or intellect which enables us to distinguish and recognize the definable properties and qualities of the outward forms of things. “我们头上顶着的不是天堂的屋顶吗?我们脚下踩着的不是坚实的大地吗?” the open secret of Goethe, the law of the gentleman of Confucius- is love- the love between the man and the woman which give birth, so to speak, to the law of the gentlemen; that secret, the possession of which has enabled mankind not only to build up society and civilization, but also to establish religion- to find god. “lifts not the heaven its dome above” “doth not the firm-set earth beneath us live” 诗经关关雎鸠,在河之洲,窈窕淑女,君子好逑。 窈窕一词与悠闲有着同样的含义:从字面上讲“窈”即隐蔽的、温顺的、怕羞的意 思,而“窕”字是有魅力的。温文尔雅的。“淑女”两字则 表 关于同志近三年现实表现材料材料类招标技术评分表图表与交易pdf视力表打印pdf用图表说话 pdf 示一个纯洁或者贞洁的少女或者妇女。这样,在这首中国最古老的情歌中,你会发现中国女性理想的三个基本品质,也就是隐蔽之爱、害羞或者腼腆以及温文尔雅一词所无法言状的魅力,而最后,是纯洁或者贞洁。 The birds are calling in the air,- An islet by the river-side The maid is meek and debonair Oh! Fit to be our prince’s bride The words yaotiao have the same signification as the words yusien, meaning literally yao secluded, meek, shy, and tiao attractive, debonair, and the words shu nu mean a pure, chaste girl or woman. Thus here in the oldest love song in china, you have the three essential qualities in the Chinese feminine ideal, viz. love of seclusion, bashfulness or pudeur, ineffable grace and charm expressed by the word debonair and last of all, purity and chasity. 让我们言归正传正转。我们已经说过,中国文学必须被当作一个有关联的整体来研究。另外,我们已经指出,欧洲人习惯于仅仅从那些与孔子名字相关的著述中来形成和持有他们对中国文学的判断。 But to return to our digression. We have said that the Chinese literature must be studied as a connected whole. Moreover we have noted that the people of the literature of china solely from those writings with which the name of Confucius is associated.