中國問題

內容概要

羅素(Bertrand
Russell，1872-1970)，英國數(shù)學家、百科全書式思想家。也是本世紀西方影響最大的學者和社會活動家之一。
羅素曾訪問蘇聯(lián)，會見列寧；受梁啟超邀請，他于1920-1921年間到中國講學9個月，與中國的知識分子和各界人士廣泛接觸，推進了中國的新文化運動，“羅素熱”風靡全國。
他一生著述七八十種，其大部分作品都能把理論的深刻性和表達的通俗性結合起來，其流暢清新的散文享譽甚高，1950年被授予諾貝爾文學獎。
羅素相信：不幸在很大程度上應該歸因于一種錯誤的世界觀；而幸福是人的一種權利，是人們應該追求的東西。在《幸福之路》中，羅索把一些經由他自己的經驗和觀察證實過的通情達理的意見娓娓地歸納出來，制出一張獻給讀者的方子，希望無數(shù)感到郁悶的男男女女，能夠在此找到他們的病案，能夠憑著適當?shù)呐ψ兊眯腋！?/pre>


作者簡介
作者：（英國）羅素（Bertrand Russell）  羅素（Bertrand Russell，1872-1970）,was a British philosopher, logician, mathematician,historian, religious skeptic, social reformer,socialist and pacifist. Although he spent themajority of his life in England, he was born in Wales, where he also died.Russell led the British "revolt against idealism"in the early 1900s and is considered one of thefounders of analytic philosophy along with hisprotégé Wittgenstein and his elder Frege. Hewas a prominent anti-war activist, championingfree trade between nations and anti-imperialism.Russell was imprisoned for his pacifist activismduring World War I, campaigned against Adolf Hitler, for nuclear disarmament, criticised Soviettotalitarianism and the United States of America's involvement in the Vietnam War.In 1950, Russell was awarded the Nobel Prize in Literature, "in recognition of his varied and significant writings in which he champions humanitarian ideals and freedom of thought."


書籍目錄
CHAPTER Ⅰ
QUESTIONS
CHAPTER Ⅱ
CHINA BEFORE THE NINETEENTH CENTURY
CHAPTER Ⅲ
CHINA AND THE WESTERN POWERS
CHAPTER Ⅳ
MODERN CHINA
CHAPTER Ⅴ
JAPAN BEFORE THE RESTORATION
CHAPTER Ⅵ
MODERN JAPAN
CHAPTER Ⅶ
JAPAN AND CHINA BEFORE 1914
CHAPTER Ⅷ
JAPAN AND CHINA DURINGTHE WAR
CHAPTER Ⅸ
THE WASHINGTON CONFERENCE
CHAPTER Ⅹ
PRESENT FORCES AND TENDENCIES
IN THE FAR EAST
CHAPTER Ⅺ
CHINESE AND WESTERN
CIVILIZATION CONTRASTED
CHAPTER Ⅻ
THE CHINESE CHARACTER
CHAPTER ⅫⅠ
HIGHER EDUCATION IN CHINA
CHAPTER ⅪⅤ
INDUSTRIALISM IN CHINA
CHAPTER ⅩⅤ
THE OUTLOOK FOR CHINA
APPENDIX


章節(jié)摘錄
版權頁：   It is interesting to contrast this story with that of the elder Brutus and hissons, upon which we in the West were all brought up. Chao Ki, expounding the Confucian doctrine, says it is contrary to filial pietyto refuse a lucrative post by which to relieve the indigence of one's agedparents. This form of sin, however, is rare in China as in other countries. The worst failure of filial piety, however,is to remain without children, sinceancestors are supposed to suffer if they have no descendants to keep up theircult. It is probable that tlus doctrine has made the Chinese more prolific, inwhich case it has had great biological importance. Filial piety is, of course, inno way peculiar to China, but has been universal at a certain stage of culture. In this respect, as in certain others, what is peculiar to China is the preservationof the old custom after a very high level of civilization had been attained. Theearly Greeks and Romans did not differ from the Chinese in this respect, butas their civilization advanced the family became less and less important.In China, this did not begin to happen until our own day. Whatever may be said against filial piety carried to excess, it is certainly lessharmful than its Western counterpart, patriotism. Both, of course, err ininculcating duties to a certain portion of mankind to the practical exclusion ofthe rest. But patriotism directs one's loyalty to a fighting unit, which filialpiety does not （except in a very primitive society）. Therefore patriotism leadsmuch more easily to militarism and imperialism. The principal method of advancing the interests of one's nation is homicide; the principal method of advancing the interest of one's family is corruption and intrigue. Thereforefamily feeling is less harmful than patriotism. This view is borne out by thehistory and present condition of China as compared to Europe.




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《中國問題(英文版)》由中央編譯出版社出版。





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