水果保鲜剂
CHINESE AND WESTERN CIVILIZATION CONTRASTED
Bertrand Rusll
动漫女孩图Rusll, Bertrand Arthur William (1872-1970)
Bertrand Rusll was born at Trelleck on May 18, 1872, the cond son of Viscount Amberley. His grandfather was Lord John Rusll, Liberal Prime Minister and a follower of John Stuart Mill. Left an orphan at the age of three, he was brought up by his grandmother. Taught by governess and tutors, he acquired a perfect knowledge of French and German,
硬盘检测 and laid the foundation for a lucid pro style. At Trinity College, Cambridge, he obtained a First Class in Mathematics and Moral Sciences. At the Mathematical Congress in Paris in 1900 Rusll became interested in the Italian mathematician Peano, and after a study of his works wrote The Principles of Mathematics. With Dr. A. N. Whitehead, he developed the mathematical logic of Peano and Frere, and jointly they wrote Principia Mathematica. In 1910 he was appointed lecturer at Trinity College, Cambridge. He made frequent trips to the Continent and occasionally abandoned philosophy for politics. When World War I broke out he took an active part in the No Conscription Fellowship and was fined one hundred pounds for issuing a pamphlet on conscientious objection. His library was ized in payment of the fine. Trinity College cancelled his lectureship. In 1918 he was ntenced to six months' imprisonment for his pacifist views expresd in the Tribunal. He wrote his Introduction to Mathematical Philosophy in prison. In 1920 he came to China to lecture on philosophy at Peking University. In 1927 Rusll and his cond wife, Dora Winifred Black, started a famous nurry school, which was clod in 1931 for financial difficulties. He led a busy and adventurous life. His 车对联A History of Western Philosophy was published in 1945
厚积薄发意思There is at prent in China, as we have en in previous chapters, a clo contact between our civilization and that which is native to the Celestial Empire. It is still a doubtful question whether this contact will breed a new civilization better than either of its parents, or whether it will merely destroy the native culture and replace it by that of America. Contacts between different civilizations have often in the past proved to be landmarks in human progress. Greece learnt from Egypt, Rome from Greece, the Arabs from the Roman Empire, mediæval Europe from the Arabs, and Renaissance Europe from the Byzantines. In many of the cas, ..////the pupils proved better than their masters. In the ca of China, if we regard the Chine as the pupils, this may be the ca again. In fact, we have quite as much to learn from them as they from us, but there is far less chance of our learning it. If I treat the Chine as our pupils, rather than vice versa, it is only becau I fear we are unteachable.
I propo in this chapter to deal with the purely cultural aspects of the questions raid by the contact of China with the West. In the three following chapters, I shall deal with questions concerning the internal condition of China, returning finally, in a concluding cha
pter, to the hopes for the future which are permissible in the prent difficult situation.
With the exception of Spain and America in the sixteenth century, I cannot think of any instance of two civilizations coming into contact after such a long period of parate development as has marked tho of 青海湟鱼China and Europe. Considering this extraordinary parateness, it is surprising that mutual understanding between Europeans and Chine is not more difficult. In order to make this point clear, it will be worth while to dwell for a moment on the historical origins of the two civilizations.
Western Europe and America have a practically homogeneous mental life, which I should trace to three sources: (1) Greek culture; (2) Jewish religion and ethics; (3) modern industrialism, which itlf is an outcome of modern science. We may take Plato, the Old Testament, and Galileo as reprenting the three elements, which have remained singularly parable down to the prent day. From the Greeks we derive literature and the arts, philosophy and pure mathematics; also the more urbane portions of our social outlook. From the Jews we derive fanatical belief, which its friends call “faith"; moral fervo
ur, with the conception of sin; religious intolerance, and some part of our nationalism. From science, as applied in industrialism, we derive power and the n of power, the belief that we are as gods, and may justly be, the arbiters of life and death for unscientific races. We derive also the empirical method, by which almost all real knowledge has been acquired. The three elements, I think, account for most of our mentality.
热体质No one of the three elements has had any appreciable part in the development of China, except that Greece indirectly influenced Chine painting, sculpture, and music.[93] China belongs, in the dawn of its history, to the great river empires, of which Egypt and Babylonia contributed to our origins, by the influence which they had upon the Greeks and Jews. Just as the civilizations were rendered possible by the rich alluvial soil of the Nile, the Euphrates, and the Tigris, so the original civilization of China was rendered possible by the Yellow River. Even in the time of Confucius, the Chine Empire did not stretch far either to south or north of the Yellow River. But in spite of this similarity in physical and economic circumstances, there was very little in common between the mental outlook of the Chine and that of the Egyptians and Babylonians. Lao-Tze[94] an
d Confucius, who both belong to the sixth century B.C., have already the characteristics which we should regard as distinctive of the modern Chine. People who attribute everything to economic caus would be hard put to it to account for the differences between the ancient Chine and the ancient Egyptians and Babylonians. For my part, I have no alternative theory to offer. I do not think science can, at prent, account wholly for national character. Climate and economic circumstances account for part, but not the whole. Probably a great deal depends upon the character of dominant individuals who happen to emerge at a formative period, such as Mos, Mahomet, and Confucius.
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