跟大师学国学系列第一辑套装7册电子版免费阅读|百度网盘下载

岑小文

2022-4-16

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编者注：儒家哲学，范围广泛

第一套汉语大师丛书共7册，分别为《孔子与儒家哲学》、《先秦政治思想史》、《史学方法概论》、《中国哲学十讲》》、《中国近现代史》、《世外桃源》、《历史禁忌事例》等大师名著，年轻人学习汉语的好书，经典合集，了解中国历史文化的桥梁。

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这是一套面向年轻人的汉学读物。晚清民国时期，东西方文化碰撞，人文学术蓬勃发展，名家辈出，造就了一大批大师级学者，留下了丰富的文化底蕴。他们的文字，经过多年打磨，依然熠熠生辉。由于种种原因，其中一些作品已经绝版很久，一本书也很难找到。有鉴于此，我们专门组织出版了《与大师一起学国学》系列丛书。我们从这些著名的汉学学者和大师的著作中，挑选了一些通俗易懂、简明扼要的作品，经过精心编辑、统一装订、分批发布。，给读者。

我们选择的书籍大多是一版再版的经典作品，不仅在文化界和学术界享有盛誉，在读者中也享有很高的声誉；有的曾多次再版，但自1949年以来就没有再版了。借此机会整理出版，我们将再次向广大读者和朋友推荐。这些书都是名家给年轻读者讲的，没有高调的布道，没有教条的习惯。我们希望本书能够帮助当今的年轻人熟悉自己的经典，了解自己在新时代的历史文化。

作者介绍

梁启超（1873-1929），字卓茹，字人夫，别号任公，又名冰兵房主、冰子、艾世科，中国新民，自由斋主。清光绪年间，中国近代思想家、政治家、教育家、历史学家、作家。百日维新领袖之一，中国近代维新派代表人物。

蒋廷甫的《中国近代史》写于1938年，抗日战争的关键时刻，写给关心国家前途的人民和青年。以史为鉴，从外交与内政的关系入手，重点阐述了鸦片战争以来为抵御外敌入侵而进行的中国内政改革的各种方案，表现出谋求使命的使命感。救恩之道。全书叙事脉络清晰，没有枝蔓，文笔动人，通俗易懂，通俗易懂，引人入胜，令人无法抗拒。

傅斯年（1896-1950），著名历史学家。孟真字是山东聊城人。 1919年在北京大学汉学系学习期间参加了“五月四运动”，并任学生游行总指挥。在英国和德国学习后。回国后任中山大学教授、代理文学系主任。 1928年参加筹建中央研究院历史语言研究所，任所长23年。抗战胜利后，任北京大学代校长，后任台湾大学校长。他的历史研究侧重于从史料入手，并提出了著名的“史学就是对史料的研究”。文集为7卷《傅斯年全集》。

王国维（1877-1927），字国祯，字静安，字伯玉，晚名官堂，又名永官，谥号仲义。浙江海宁人。在中国近代享有国际声誉的著名学者。他在教育、哲学、文学、戏曲、美学、历史、古代文学等方面造诣颇深，着有60多种作品。徐调夫（1901-1981），字纪，字调夫，笔名朴绍。浙江省平湖市乍浦镇人。先后在商务印书馆、开明书店、中华书店等出版社工作。着有《论中国文学名著》、《现存元人杂剧》、《人辞话注》等。翻译有《匹诺曹》等。

李石岑（1892-1934），原名李邦凡，字石岑，湖南醴陵剑头州人。中国现代哲学家。主要著作有《李时岑讲演》、《李时岑随笔》、《论哲学》、《希腊三位哲学家》、《西方哲学史》、《哲学概论》、《中国哲学十讲》等。

陈元（1880-1971），字元安，元安，广东新会人。中国历史学家、宗教史学家、教育家。主要著作有《元西域化华考》、《整理说明事例》、《历史禁忌事例》、《通鉴胡注表微》等。与陈寅恪并称为“史学二陈”，与吕思勉、钱牧并称“史学四大大师”。

简介

先秦政治思想史：本书原为梁启超1922年在北京政法学院和东南大学讲学的内容，整理出版后，是梁启超的代表作中国思想的结晶，也反映了梁启超晚年的文化。政治思想的观点和历史。梁以中国古代哲学思想的根源为先秦哲学思想的背景，进而从先秦大师提出儒、道、墨、法四大流派，认为先秦大师的精髓就在于此。

中国近现代史新版：蒋廷甫的《中国近现代史》写于1938年抗战的关键时刻，写给关心国家前途的人民和青年。以史为鉴，从外交与内政的关系入手，重点阐述了鸦片战争以来为抵御外敌入侵而进行的中国内政改革的各种方案，表现出谋求使命的使命感。救恩之道。全书叙事脉络清晰，没有枝蔓，文笔动人，通俗易懂，通俗易懂，引人入胜，令人无法抗拒。

本刊还收录了《中国与现代世界的巨变》、《近三百年东北外事史》等四篇文章，有助于读者更深入地了解中国近代史.因此，书名改为《新版中国近现代史》。

《史学方法导论》：傅斯年先生对史学理论的代表性论述，以及他在北京大学任教时的讲义。原书共七讲，仅存第四讲《史料简史》。本次讲座也是作者思想的精髓，详细阐述了史料的价值、史料的鉴别方法和整理方法。

本次汇编出版还收录了《义夏东西方》、《论所谓五品绝》等五篇文章，让读者更深入地了解傅斯年先生的历史思想和思想。研究方法。

《孔子与儒家哲学》：梁启超的《孔子》写于1920年，不仅论述了孔子的事迹和孔子的纲要，还论述了孔子与“易”、“春秋”的关系”。做出了明确的解释，带领我们进入了孔子思想的殿堂。

《儒家哲学》是梁启超晚年在清华国学院讲学的抄本，由其弟子周传如所录。作者以高超的整体把握和深刻的洞察力，从容不迫地阐释了儒学的发展。它还把握了儒学的三个核心问题，分析得精辟，见解深刻新颖，令人佩服。

《人辞华》：本书是中国古典文学批评的标志性著作。它体现了著名学者王国维的文学美学思想。本书提出了理论结构完整、内容丰富的“境界”理论，历来受到学界的高度重视。徐调甫先生的批注版被认为是《世间语录》最完整的版本，还是一本很不错的通俗读物。书后有叶家英先生的《〈人语〉基本论》 ——《境界论》，供读者参考。

历史禁忌举例：禁忌研究是学习和理解中国历史不可缺少的知识。本书是陈元先生对禁忌研究的总结性书籍。以80余例，分析阐释历代禁忌的种类、使用的方法以及与禁忌有关的问题。简洁全面，学术水平很高。 , 是一个很好的通用读物。

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Lesson 1: A Comparative Study of Chinese Philosophy and Western Philosophy

In honor of the kindness of the Fujian Education Department, I will give a long-term lecture on Chinese philosophy. When my brother received this kind of task, he was very happy and at the same time very frightened. I am delighted to be able to gather with you all and take this opportunity to appreciate the natural beauty of Fujian; I am afraid that Chinese philosophy is not easy to talk about, and Chinese philosophy is more difficult to study than Western philosophy, so I am afraid there are many mistakes. I now divide this lecture into ten lectures called "Ten Lectures on Chinese Philosophy". Just select the important parts of Chinese philosophy and make a general description. I hope you can criticize and give advice.

1、 Observing Chinese philosophy and Western philosophy from the development process

In the course of our study of the history of Chinese philosophy and Western philosophy, one thing is worthy of our attention, that is, the various stages of Chinese philosophy from the growth stage to the development stage are actually similar to Western philosophy in terms of form. There are many similarities in all stages of development. Due to the philosophical thoughts determined by historical conditions, in the same period, we can find their consistent tendencies in form and from the aggregates of various schools of thought. In this way, it is by no means meaningless for us to use it for a comparative study.

For the convenience of research, the development process of Chinese philosophy and Western philosophy is also divided into three periods. Each period cites the thoughts of several philosophers as representatives, and briefly explains their social background, and then finds their similarities and differences, as a guideline for our research.

First, the growing period The growing period of Chinese philosophy (before the 3rd century BC)

The growing period of Western philosophy (before the 4th century BC)

Second, the Transmutation Period The Transmutation Period of Chinese Philosophy (the 3rd century BC to the middle of the 17th century)

The Transmutation Period of Western Philosophy (4th century BC to early 17th century)

The third period of development: the development period of Chinese philosophy (from the middle of the 17th century to the present)

The development period of Western philosophy (from the beginning of the 17th century to the present)

Now compare the philosophical thoughts of each period as follows:

(1) Comparison of the "growing period" of the first period

The growth period of Chinese philosophy was completed in a period before the Qin Dynasty, that is, in a complete period of the feudal system. The core of the feudal system was based on the economic exploitation of the peasants by the landlords. Since the Western Zhou Dynasty, this kind of exploitative relationship has become more and more day by day. After the Spring and Autumn Period and the Warring States Period, due to the development of commercial capital, although a blow to the feudal system, such as the destruction of the natural economy, the promotion of private ownership of land, and the promotion of land sales, it is the most important. A striking sign, but the feudal system was not destroyed; its whole system, that of the exploitation of the peasants by the landlords, still existed. Such a system not only exists, but is further consolidated. In the era of natural economy, the purpose of production is only to satisfy one's own requirements, so the degree of exploitation is still limited to a certain extent; after the development of commercial capital, the landlord's desire for extravagance invisibly increases day by day, which leads to the exploitation of peasants. It got worse day by day. Isn't this a step in the consolidation of the exploitative system? The same is true in politics. Therefore, the main force in politics is always in the hands of the feudal landlord class. Just talking about politics from the Qin Dynasty to modern times, why not? However, since the Qin Dynasty, how many changes have taken place in the form of feudal society. Before the Qin Dynasty, it was not only a complete period of feudalism, but also through the development of commercial capital. Therefore, it was reflected in philosophical thought, and there were two kinds of thoughts of maintaining feudalism and anti-feudalism, which were the general situation of the growth period of Chinese philosophy.

The growth period of Western philosophy was completed in the time of Alexander. At that time, because of the war between Greece and Persia, it won the biggest victory and obtained a large number of slaves, which led to the suppression of 360,000 slaves by only 90,000 Athenian citizens. In that situation, of course, a slave society based on slave production was formed. The economic form at that time was the agricultural economy of slave labor. With the development of slave production, commerce and industry also showed considerable progress. Therefore, reflected in philosophical thought, it is the old order based on "agriculture-caste" and the new order based on "commerce-currency", and even the trade-off between the two.在思考。 It is the general situation of the growth period of Western philosophy. The social background of the growth period of Western philosophy was the slave system, and the social background of the growth period of Chinese philosophy was the feudal system. Although these two social backgrounds are essentially different, they are the same in the exploitation of the ruled by the ruling class. In thought, two identical tendencies are being determined.

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