Ep30 朱熹读书法:敬读
道可道 This is The Way
怎样才算好好读书呢?朱熹认为,「敬读」(reverential attention) 是理解哲学及其他重要典籍的关键所在。
何谓「敬读」? 它不仅仅意味着文本细读,更是一种将阅读置于学习、个人修养乃至现代社会纷扰等因素考量下的整体性实践。通过这种方法,朱熹力求使阅读同时具备涤荡心灵的力量和洞察真理的客观性 (transformative &objective)。
然而,这种方法也引出了一个引人深思的难题:我们如何既能使阅读个性化,从而深刻塑造自我,又能有效避免因为自身偏见,歪曲文本的本真面貌?
时间轴
0:00 Part I – 聊了聊哲学对自己生活的影响
15:49 Preface to today's topic 今日主题前言
21:48 Part II -- 第二部分 — 敬读Reading with reverential attention
28:10 First passage: 「敬读」的「内在视角」(一)an "inside view" of reverential attention
32:43 Second passage: 「敬读」的「内在视角」(二) a second "inside view"
40:42 Third passage: 如何「个性化」阅读 "personalize" what youread
50:20 Fourth passage: 警惕主观偏见 guarding against subjective biases
1:03:24 「敬读」如何同时实现阅读的「个性化」与「去个性化」?In what respects does reverential attention both "personalize" and "de-personalize" what weread?
1:09:06 我们的本然心性、所学内容及其「契合方向」 Our natural minds, the contents of what we learn,and the direction-of-fit between the two
重点讨论段落
First and second passage: an“inside view” of reverential attention
「坐如尸,立如齐」,「头容直,目容端,足容重,手容恭,口容止,气容肃」,皆敬之目也。
(The Classified Sayings of MasterZhu 12.109,quoting from the Rites (礼记); English version modified from Daniel Gardner’stranslation, p. 172)
。。。但此事甚易,只如此提醒,莫令昏昧,一二日便可见效,且易而省力。只在念不念之间耳,何难而不为!
(The Classified Sayings of MasterZhu 12.79; Englishversion from Daniel Gardner’s translation, p. 170)
Third passage: personalizing whatyou read
大抵观书先须熟读,使其言皆若出于吾之口;继以精思,使其意皆若出于吾之心,然后可以有得尔。然熟读精思既晓得后,又须疑不止如此,庶几有进。若以为止如此矣,则终不复有进也。
(The Classified Sayings ofMaster Zhu 10.55; Englishversion from Daniel Gardner’s translation, p. 135)
Fourth passage: guarding againstsubjective biases
学者观书,病在只要向前,不肯退步看。愈向前,愈看得不分晓。不若退步,却看得审。大概病在执着,不肯放下。正如听讼:心先有主张乙底意思,便只寻甲底不是;先有主张甲底意思,便只见乙底不是。不若姑置甲乙之说,徐徐观之,方能辨其曲直。横渠云:「濯去旧见,以来新意。」此说甚当。若不濯去旧见,何处得新意来。今学者有二种病,一是主私意,一是旧有先入之说,虽欲摆脱,亦被他自来相寻。
(The Classified Sayings ofMaster Zhu 11.73; Englishversion from Daniel Gardner’stranslation, p. 150)
目前节目保持更新中,某个周一中午与你见面^_^,欢迎订阅收听!如果你有任何想法或建议,欢迎在评论区留言,或前往 Warp, Weft, and Way 网站参与讨论。
其他参考资料
Alex Voorhoeve, Conversations on Ethics (其中包含Richard 提及的 Bernard Williams 的访谈, Williams 在访谈中谈到哲学的两种动机:好奇心和救赎)
Alasdair MacIntyre, “Intractable Moral Disagreements“
Zhu Xi 朱熹 (1130-1200 CE)
Episode 18: Neo-ConfucianMetaphysics (我們之前一期关于朱熹的节目)
jing 敬 (reverential attention, reverence)
南宋 Southern Song dynasty (1127-1279)
Thomas Aquinas (circa 1225-1274)
Philip J. Ivanhoe, Confucian Moral Self Cultivation (introduces“reverential attention” as a translation and interpretation of jing 敬, p. 49)
礼记, the Rites, the Book of Rites, the Record of Rituals
斯宾诺莎Baruch Spinoza (1632-1677)
Alasdair MacIntyre 认为传统(大致)是随着时间推移的扩展论辩: see his After Virtue, p. 222
Episode 5: Cultivationand the Autobiography of Confucius (我们的第五期节目,探讨了知识、理解或认知成就的程度)
朱熹将「自得」比作熟悉自家门路Zhu Xi compares “getting it oneself” to knowing one’s way aroundone’s own home
Mortimer Adler, How to Read a Book
私意 (自私或以自我为中心的思想、观念或倾向
Jonathan Haidt, The Happiness Hypothesis (用「内在律师」(inner lawyer)一词指代某种认知偏见
切己 (「将所学应用于自身」,「使之与自身相关」,朱熹常强调的阅读方法之一)
Plato’s theory of forms 「相论」
天理 (Heavenly Pattern, Heavenly Principle)
“direction of fit” 「契合方向」,其描述的是:当一个心理状态或言语行为不符合现实时,是应该改变这个心理状态/言语行为去适应现实,还是应该改变现实去适应这个心理状态/言语行为。
ImmanuelKant on the autonomy of moral action 伊曼努尔·康德(论道德行为的自主性)
Richard Feynman, Surely You’re Joking, Mr.Feynman! (Richard 关于混合非常规颜色来制作黄色的趣闻来源)
Dai Zhen 戴震 (1724-1777)
关于朱熹「敬」式阅读的延伸阅读
* 朱熹关于阅读与「敬」的译著:
Daniel Gardner, Learning to Be a Sage (see especially chapters 4-6)
Philip J. Ivanhoe, ed., Zhu Xi: Selected Writings (see especially chapters 1, 2, and 4)
* 朱熹与阅读的二次研究:
Stephen C. Angle, Sagehood (see especially chapters 8 and 9) and Growing Moral (chapters 6, 8, and 9)
Philip J. Ivanhoe, “Literatureand Ethics in the Chinese Confucian Tradition” (chapter 7 in Moral Cultivation, edited by Brad Wilburn)
Richard J. Lynn, “Chu Hsi asLiterary Theorist and Critic” (chapter 20 in Chu Hsi andNeo-Confucianism, edited byWing-tsit CHAN)
PENG Guoxiang 彭国翔, 《身心修炼:儒家传统的功夫论》(see especially chapter 6)
Baldwin Wong, Careful, Patient, andModest Citizens: Facilitating Civic Education through Zhu Xi’s Method of DeepReading
* 补充:朱熹读书法
。。。今人观书,先自立了意后方观,尽率古人语言入做自家意思中来。如此,只是推广得自家意思,如何见得古人意思!须得退步者,不要自作意思,只虚此心将古人语言放前面,看他意思倒杀向何处去。如此玩心,方可得古人意,有长进处。且如孟子说诗,要『以意逆志,是为得之』。逆者,等待之谓也。如前途等待一人,未来时且须耐心等待,将来自有来时候。他未来,其心急切,又要进前寻求,却不是『以意逆志』,是以意捉志也。如此,只是牵率古人言语,入做自家意中来,终无进益。」
(The Classified Sayings of Master Zhu 11.30; On-cho Ng’s translation in Zhu Xi: Selected Writings, p. 80)
学问,就自家身己上切要处理会方是,那读书底已是第二义。自家身上道理都具,不曾外面添得来。然圣人教人,须要读这书时,盖为自家虽有这道理,须是经历过,方得。圣人说底,是他曾经历过来。
(The Classified Sayings of Master Zhu 10.3; Daniel Gardner’s translation, p. 128)
特别鸣谢 The Hong Kong Ethics Lab 的支持和赞助,以及 Warp, Weft andWay 网站对讨论环节的支持。
主持人:Richard Kim's website
Justin Tiwald's website
音频剪辑 & 中文 show notes: Lena