关于《多士》、《多方》编次问题的探讨

今古文《尚书》均把《多士》编次在前，《多方》编次在后，这种做法恐与史实不合。就两篇诰文的具体制作年代来说，《多士》应作于周公致政明年，《多方》应作于周公摄政三年。这表明二诰在《尚书》中的正确编次应当《多方》在前而上接《梓材》，《多士》在后可上接《洛诰》。

《多方》《多士》的制作年代及诰令对象

一、问题的提出 今本《尚书·周书》中的《多方》和《多士》,是西周初年周公“摄行政当国”期间,代替周成王所发布的两篇诰令。这两篇诰令,文句古朴,诘屈聱牙,行文酷类于周初金文,所记内容也多与金文及其它古籍相合,一般认为很少有后人篡改增删之处,具有很高的史料价值,堪称实录,是研究周初历史不可多得的重要文献资料。

《尚书·多士》为两篇文章之误合问题探论

《尚书·多士》一向被古今学者视为一篇文献,但文中地点之矛盾说明《尚书·多士》实际上是创作于不同时间、不同地点的两篇文献,亦即两篇文章之误合。自开头“王若曰:‘尔殷遗多士’”至“时惟天命”为周天子周公旦于他在位二年东征打败殷商叛军后,在大邑商对追随武庚叛乱失败被俘殷商贵族也是殷商官员之诰辞。自“王曰:‘多士!昔朕来自奄’”至文末为周天子周公旦于他在位五年三月开工营建洛邑时,在洛邑对迁到洛邑并臣服于周的“殷多士”所作诰辞。认识到这一问题,所有关于作诰对象、作诰地点甚至作诰时间的疑惑皆可涣然冰释。

《尚书·多士》“亦惟天丕建保乂有殷”条辨

《尚书·多士》篇“亦惟天丕建保乂有殷”的“丕建”为谓语动词,其后所加之宾语蒙上下文而省略,所省略的宾语当是“殷王”,具言之,即“自成汤至于帝乙”的列位先王。将所省略的宾语理解为“有殷”“贤臣”均不符合商末周初的时代特点和《多士》篇的语境。

西周对待殷民的政策缕析

在关于西周社会性质的讨论中,有一种流行的意见,认为周人克殷之后,就“把殷民降为种族奴隶”,或者叫作“宗族奴隶”,西周建立的是“种族奴隶制国家”。最近有人再次提出“种族奴隶制”说,认为它是西周时代“奴隶社会的特点”。事实究竟是怎样的呢?从《尚书·周书》中《康诰》、《酒诰》、《梓材》、《召诰》、《洛诰》、《多士》、《多方》等西周初年的文献以及相关的许多资料来看,西周政权并没有把段民视为“种族奴隶”,而是采取了区别对待的政策。

周初八《诰》中所见周人控制殷人的各种措施

苏轼《东坡书传·多方》云:“自《大诰》、《康诰》、《酒诰》、《梓材》、《召诰》、《洛诰》、《多士》、《多方》八篇,虽所诰不一,然大略以殷人不心服周而作也。余读《泰誓》、《牧誓》、《武成》,常怪周取殷之易;及读此八篇,又怪周安殷之难也。”可知周以“

殷顽辨

范文澜著《中国通史简编》修订本第一编第三章第二节说: “……商贵族(士大夫)当了俘虏,被周人称为献(字形亦作鬲)民,民献,人献或献,他们反抗周的统治,所以也被称为顽民或殷顽。 顽民原来是大小奴隶主,现在当了俘虏,丧失过去的威福,顽固地反抗周统治是很自然的。……” 按《古文尚书》及《逸周书》,凡称殷朝的遗民,概谓之献民或献臣;献与鬲,形义既殊,音亦远隔,不可混为一谈。至于顽民一词,始于汉代,非周初所固有。此种名词,关系古代史实及史料真伪问题颇大,兹逐一解释如下,以供研究中国古代史者的参考。

Plato as ＂Idealist,＇ and Aristotle as ＂Realist＂ （？） -Reflecting the idea and the ousia in View of Comparative Philosophy

One can see often in explanations of encyclopedia or lexicons of philosophy that Plato manifested primarily the absolute Idealism, whereas Aristotle verified antagonistically the relevance of realism. It is easy to pick up several parts of their representative works and prove that this thesis is corresponded to the original of Plato and Aristotle. But, in reflections of philosophy, we should not ignore a cautious view, focused just on this starting point： If the above mentioned thesis is used like a slogan, ＂Plato for idealism, Aristotle for realism,＂ as it often is, in the meantime there arises a dogmatic position which fixes our mental and intellectual activity only within the frame, so that everyone begins to reflect on Plato or Aristotle from that starting point in a certain framework. A critical and self-critical view of philosophy may bring this position for a query.

The Hegelian Tragedy, Negative Dialectic and Ethical Substance in Sophocles＇ Antigone

Breaking with Aristotle＇s theory of tragedy in which the grand magnitude of the spirit of the tragic hero somehow trapped and misguided by a certain tragic flaw arouses the audiences＇ emotional intensity of pity and fear for the functioning of catharsis, Hegel analyzes the structure of tragedy in terms of the social conflict, in the case of Sophocles＇ Antigone, between the ruler Creon and the rebel Antigone, the patriarchal state and the individual woman, the civil codes and the divine law. Rejecting Creon＇s dictatorship and performing civil disobedience, Antigone intentionally buries the dead body of her brother Polyneices at the cost of being sentenced to death. Through this sacrifice, Antigone exposes the structural fissure of the civil society embedded in decaying morality for realizing the higher ideal of divine law and ethics. Through Antigone＇s sacrifice, the paradox of self-denial and self-elevation manifests the inner principle of dialectic through which the very opposite forces of contradiction engender the dynamic facets of the formation of modern civil society. As Hegelian dialectic is driven by its inner principle of negativity or negation of negation, through self-denial, Antigone transcends the moral codes of the mundane world for reaching the higher divine will. Yet, this dialectical ascending does not indicate a transcendent hero beyond the human world; instead, through the means of self-denying sacrifice, Antigone accomplishes the purpose of the divine will and conveys the divine spirit incarnated in the human flesh. For Hegelian tragic hero, the external and internal conflicts lead to the realization of self-consciousness and the ultimate consummation of heroic identity. Instead of being conditioned by Aristotelian tragic flaw and unconquerable fate, for Hegel, Antigone explicates the modern rebellious spirit of free will, and this martyrdom, not in the sense of scapegoat as the passive substitute for the sin of collective human community, presents a modern sense of tragic hero, an incarnated flesh invested with politically radical spirit. The flesh figure of heroine Antigone exemplifies the immanent power of ethical substance and dialectically transforms the divine will into the earthly spirit. Thus, this paper aims to investigate into the shift from Aristotle＇s concept of tragic hero to Hegelian dialectic tragedy and further examines how Hegelian tragic hero engenders the historical move into Western modernity through negative dialectic and accomplishes the self-other positioning of ethical substance presented in Sophocles＇ Antigone.

The Colonization and Decolonization of Time

The article addresses the issue of leisure in the sense of ancient ＂schole.＂ It strives to uncover the relationship between Aristotelian concept of theoretical activity and ＂schole＂ as vacuity. It shows a paradoxical character of ＂schole＂ as purposeless time that forms condition for a meaningful activity. How, then, to restore ＂schole＂ as vacuity today, when colonization of time expands？

The Concept of Being; Where There Is No Pertinence between Avicenna and Aristotle＇s Live Dog Better than Dead King

In 2012, my winter in Athens began with Aristotle＇s Metaphysics Zeta. Among strong classical philologists, 1 was the only student whose understanding of metaphysics had been based on Avicenna. After a while 1 found myself amid audiences beforehand precluded to compromise milestones of mine. But on the contrary, I embarked to reread both of the Avicenna and Aristotle from entirely different angle again. Inquiring in the concept of Being in both of the Aristotle and Avicenna was the first candidate of my decision. This paper is the result of mentioned concern. Aristotle＇s equivalence between the question of ＂what substance is＂ rendered to the question of ＂what being is＂ in addition to spelling out the implications of this observation done by Avicenna--basing on his own metaphysics---constitutes the body of my paper.

At the Origin of the Art of Money-Making （Conversation With Aristotle About Wealth and the Good Life）

This paper aims, first of all, to examine the two fundamental treatments of the complex and very broad notion of chrematistikd （money-making） and its links with the notion of oikonomia （economics）, outlining a fundamental division between natural and unnatural art of money-making. The two different arts of money-making are based on two very different psychological attitudes： in the first case, desire is channeled, managed, and organized by practical wisdom with a view to a further end; in the second case, desire is an end unto itself, insatiable, boundless and contrary to the commands of practical wisdom. Only in the first case there is a ＂true wealth＂, that is a wealth oriented toward a good life that constitutes the end （telos） and the limit （peras） of the wealth itself. The conclusion is that, for the Stagirite, wealth is not an evil, nor, in itself, is the pursuit of wealth, that is, the art of money-making, because if it is rightly organized and oriented in function of the end, it constitutes the conditio sine qua non of a life that is good, ordered and happy for the individual and for the city

Aristotle＇s Definition of Physis in Physics B 1

In Physics B 1, Aristotle establishes a detailed definition ofphysis. For that purpose, Aristotle distinguishes physis from rechne and his domain. He did this to offer a satisfactory account of the physical being. In this process, phf;sis is defined as an immanent principle of movement and as matter and as form. As matter physis could be understood as ＂the primary underlying matter in each case, of things which have in themselves a source of their movements and changes＂. To consider physis as form Aristotle appeals to four arguments where priority of form over matter appears to be evident and where the identifying of eidos/morphe with to telos/to hou heneka will be crucial, especially for later developments. The reconstruction of Aristotle＇s reasoning on his definition ofphysis in Physics B 1 emphasizing the problems that such effort of definition implies is the purpose of this paper.

The Hindu Aristotle

This paper presents an original interpretation of the Upanishads that the inner self is located in the embryo brain region of the brain. This is the part of the brain already present in the embryo and consists of the brainstem, hypothalamus, thalamus, and midbrain. It is also the part of the brain that operates during dreaming and deep sleep and causes the transition from sleeping to waking states, and the Upanishads state unequivocally that the self is responsible for these mental states. With the self located in the embryo brain region, an entirely new interpretation of Aristotle＇s De Anima is presented which parallels the Upanishads in every respect; the inner self and Aristotle＇s ＂soul＂ have identical functions and attributes. An Aristotelian First Principle is presented： Biology is the source of Consciousness; DNA is the source of Biology; Ergo DNA is the source of Consciousness.

Does Aristotelian Magnanimity Exclude Women？

This article studies whether Aristotle＇s understanding of magnanimity excludes women. I examine Aristotle＇s concept of the biological, moral, and intellectual capacities of women in theory and practice. Although Aristotle＇s biology describes key differences between the sexes, it does not exclude women from magnanimity. While the ethical and political writings also note key differences between men and women, they leave the theoretical possibility of attaining magnanimity open. Practically, the lack of leadership opportunities available to actual women may hinder the development of prudence, leading to an inability to achieve complete virtue and hence magnanimity. Thus, if women are unable to be magnanimous, this is due to practical political and familial arrangements, not to innate feminine defects. This finding provides a unique argument for feminine leadership and political participation. Truly exceptional women may need to actively seek out leadership opportunities and political involvement in order to complete their virtue

Emotion, Tragedy, and Insight

The present study considers whether poetry is capable of providing insight that can illuminate our lives, doing so from the perspective of Aristotle＇s understanding of tragedy, fear, and the emotions more generally. It argues that and explains how fear as understood by Aristotle can foster insight in a tragedy＇s audience, depicts the nature and the bases for such insight, and suggests several ways in which insight that fear can bring to tragedy can be especially or particularly illuminating. The argument for these conclusions proceeds by considering Aristotle＇s understanding of fear, noting particularly its epistemological powers. It then turns to fear＇s realization in response to tragedy, arguing that and explaining how tragedy＇s form and a number of its distinctive features can shape fear in ways that more readily foster insight than is to be found in fear felt in more ordinary circumstances. The conclusion reached is that on Aristotle＇s understanding fear in response to tragedy can prove particularly illuminating, and can illuminate our ordinary lives.

Death of a Salesman, When Tragedy Meets the Modern Man

The most persistent criticism about the play Death of a Salesman （1949） concerns the issue of genre and its constituents： Is it a tragedy？! If yes, to what extend is it a tragedy？ Miller himself considered the play to be the tragedy of the common man, as he presents his idea on tragedy as a genre and his idea of the tragic hero in his essay ＂Tragedy and the Common Man＂ （1942）, but for a group of critics it is not a tragedy but to others and to the author, it is the tragedy of the man who tries to survive in the modern world by using archaic weapons. This paper briefly revisits the Aristotelian tragedy concept and modern theories, and stands on what are tragedy and a tragic hero. It aims at reading Death of a Salesman as a meeting point between （ancient） concept of tragedy with modern man and his way of seeing life, and briefly examines and explores the continuing disagreements among academics and by what criteria this play is a tragedy.

Logical and Ontological Implications of Necessity in Aristotelian Teleology

Firstly, this paper is to illustrate through the analysis of Aristotelian texts that two kinds of necessity involved in the teleological account, the necessity απλωζand the necessity εξυποθεσεωζare related to an achievement of an endaccording to two thoroughly different ontological and logical grounds. Secondly, it is to bring the irreducibility of the teleological to non-teleological into organic development to unprecedented light so as to show how the ontological predominance of the finality over the material necessity may be adequately expressed by a logical implication, if it is appropriately stated and well distinct from other similar logical connectives such as the material implication and the biconditional if-and-only-if.

Aristotle＇s Account of Philia/Amiability

The purpose of my paper is to show that the virtue which Aristotle calls philia, not in the strong sense of friendship, but in the weaker one of amiability （cf. NE 1126b 10-1 i 27a 12）, represents a particular kind of bond, related to the fact of being part of a community, and therefore has a very strong relationship, although the two do not coincide with that kind of friendship which Aristotle calls politike philia （civic friendship）. My thesis, then, is that there is a strong relationship, among Aristotelian ethical works, between philia/amiability, like-mindedness （homonoia）, and politike philia. The key to discovering this link is the Aristotelian account of social relations： in Aristotle＇s opinion, the polls is not a commercial alliance, as if it were a public limited company, in which the common good depends on the fact that everyone has a strong economic interest in the company, but is a common life in which citizens are concerned about each other＇s moral goodness. The link between them is therefore a kind of friendship, which is of course civic and therefore does not presuppose love. In the political context, the knowledge of the nature of the constitution, in fact, is a sufficient condition for there being benevolence towards other citizens. Since philia/amiability shows deep analogies with homonoia as well, for both represent, in different ways, peculiar features of the citizenship, the thesis I want to support is not that philia/amiability, homonoia, and politike philia coincide, but that philia/amiability and homonoia are two different expressions of the same disposition, namely politike philia： according to my view, the former is the expression ofpolitike philia on a relational and moral side, while the latter represents the attitude of the citizens towards each other when implicated in political decisions.

The Shroud and the Trope： Representations of Discourse and of the Feminine in Homer＇s Odyssey

Understanding that Homer＇s Odyssey （1998） has a feminine perspective, this paper intends to explore the Greek epic placing queen Penelope as the protagonist, observing, mainly, the narratological shifts in the story grammar, duration and character elaboration. This study also uses Paul Ricoeur＇s The Rule of Metaphor （2008） to analyze the episode of the shroud in Homer＇s Odyssey. Ricoeur sees metaphor in three distinct levels： the level of lexis where he bases himself in the works of Aristotle; the level of phrase in which he recurs to the structuralist linguistician l^mile Benveniste; and the metaphor in the level of discourse, when Ricoeur himself devises an elaborate study of the figure of speech. Penelope＇s weaving can be understood as a representation of discourse and of the feminine. Such analogy transcends the stereotype she is often given and defines a new role for the character in the epic.