中國古代哲學(xué)

前言

　　鮑維江和鮑凱文姐弟倆是美國生美國長(zhǎng)的孩子，也是我的學(xué)生。工998年冬，他們送給我的新年賀卡上的小詩，深深地打動(dòng)了我的心。我把這首詩看成我文化教學(xué)的“回聲”。我要傳達(dá)給海外每位中文老師：我教給他們（學(xué)生）中國文化，他們思考了、接受了、響應(yīng)了。這條路走通了！　　語言是交際的工具，更是一種文化和一種生活方式，所以學(xué)習(xí)中文也就離不開中華文化的學(xué)習(xí)。漢字是一種古老的象形文字，她從遠(yuǎn)古走來，帶有大量的文化信息，但學(xué)起來并不容易。使學(xué)生增強(qiáng)興趣、減小難度，走出苦學(xué)漢字的怪圈，走進(jìn)領(lǐng)悟中華文化的花園，是我編寫這套教材的初衷。　　學(xué)生不論大小，天生都有求知的欲望，都有欣賞文化美的追求。中華文化本身是魅力十足的。把這宏大而玄妙的文化，深入淺出地，有聲有色地介紹出來，讓這迷人的文化如涓涓細(xì)流，一點(diǎn)一滴地滲入學(xué)生們的心田，使學(xué)生們逐步體味中國文化，是我編寫這套教材的目的?！　榇宋覍h字的學(xué)習(xí)放入文化介紹的流程之中同步進(jìn)行，讓同學(xué)們?cè)趯W(xué)中國地理的同時(shí)，學(xué)習(xí)漢字；在學(xué)中國歷史的同時(shí)，學(xué)習(xí)漢字；在學(xué)中國哲學(xué)的同時(shí)，學(xué)習(xí)漢字；在學(xué)中國科普文選的同時(shí)，學(xué)習(xí)漢字……　　這樣的一種中文學(xué)習(xí)，知識(shí)性強(qiáng)，趣味性強(qiáng)；老師易教，學(xué)生易學(xué)。當(dāng)學(xué)生們合上書本時(shí)，他們的眼前是中國的大好河山，是中國五千年的歷史和妙不可言的哲學(xué)思維，是奔騰的現(xiàn)代中國……　　總之。他們了解了中華文化，就會(huì)探索這片土地，熱愛這片土地，就會(huì)與中國結(jié)下情緣。

內(nèi)容概要

　　《雙雙中文教材》是一套專門為海外學(xué)生編寫的中文教材。它是由美國加州王雙雙老師和中國專家學(xué)者共同努力，在海外多年的實(shí)踐中編寫出來的。全書共20冊(cè)，識(shí)字量2500個(gè)，包括了從識(shí)字、拼音、句型、短文的學(xué)習(xí)，到初步的較系統(tǒng)的中國文化的學(xué)習(xí)。教材大體介紹了中國地理、歷史、哲學(xué)等方面的豐富內(nèi)容，突出了中國文化的魅力。課本知識(shí)面廣，趣味性強(qiáng)，深入淺出，易教易學(xué)?！　∵@套教材體系完整、構(gòu)架靈活、使用面廣。學(xué)生可以從零起點(diǎn)開始，一直學(xué)完全部課程20冊(cè)；也可以將后11冊(cè)（10～20冊(cè)）的九個(gè)文化專題和第五冊(cè)（漢語拼音）單獨(dú)使用，這樣便于開設(shè)中國哲學(xué)、地理、歷史等專門課程以及假期班、短期中國文化班、拼音速成班的高中和大學(xué)使用，符合了美國AP中文課程的目標(biāo)和基本要求。　　這本《中國古代哲學(xué)》是《雙雙中文教材》的第十八冊(cè)，由王雙雙在陳戰(zhàn)國先生（北京社會(huì)科學(xué)院哲學(xué)所所長(zhǎng)）的指導(dǎo)和幫助下，經(jīng)過多年的努力，在海外中文教學(xué)實(shí)踐的基礎(chǔ)上編寫而成。全書以簡(jiǎn)單的語言，將中國先秦哲學(xué)倫理思想作概括介紹。通過對(duì)本書的學(xué)習(xí)，學(xué)生將會(huì)基本了解中國古代儒、道兩家的思想，不僅能提高中文水平，也能提高思辨能力，從而可以在思想的層面上領(lǐng)略中華文化的精妙之處。

書籍目錄

第一課　孔子的思想第二課　孟子的思想第三課　荀子的思想第四課　墨子的思想第五課　老子的思想第六課　莊子的思想第七課　孫子的思想第八課　《易經(jīng)》的思想生字表生詞表

章節(jié)摘錄

　　Mo Zi （about 475 B.C.——396 B.C.） was an important Chinese thinker and philosopher. He founded a new philosophy called Mohism. Mo Zi, along with the majority of his students, were handicraftsmen and often discussed the issue of labor. They placed great emphasis on labor and the result of labor. In Mo Zis opinion, man is different from other animals. Other animals have fur and feathers as clothes, claws, and paws as shoes, grass and water as food and drinks, and can thus survive without labor. But man is different. Only by working can he be clothed and fed, and it is only through labor that he can survive. Therefore, it is a must that everyone works. Is it right for a person to steal fruits from another s orchard？ Of course it is wrong, because in doing so, he has tried to possess the fruit of other people s labor without doing any work himself. Man can only enjoy the result of labor by doing the work himself. It is immoral to gain without pain. Mo Zis main thoughts are discussed below.　　Firstly, Mo Zi believed in "universal love." This means that people should love each other. Like Confucius and Mencius, Mo Zi believed that the greatest virtue one can have is to love others, but his idea differed from the "partiality of love" put forth by Confucius and Mencius. Confucius and Mencius held the belief that people love their own parents first, then the parents of others; that they love their own immediate family members before loving others family members. They believed that people love their parents and their family members more than others parents and relatives. This is known as the "partiality of love." But Mo Zi argued that there should be no partiality in loving people. People should love other nations as much as their own nation; they should love others parents as much as their own parents; they should love others as themselves. Mo Zi believed that love has to start with oneself. People should love others first before they can receive love from others; people should love the parents of others, then others will love their parents; people should love the nations of others first before others can love their nations. If there is love between people, families, and nations, there would be no fights and wars in the world.

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