文/徐慶群 路卓杭

譯/張佳藝

（德國），中國人民大學(xué)哲學(xué)院、新奧國際杰出教席崗位教授，曾在德國維爾茨堡大學(xué)、慕尼黑大學(xué)學(xué)習(xí)漢學(xué)、哲學(xué)和日本文化學(xué)，在武漢大學(xué)學(xué)習(xí)中國哲學(xué)，在慕尼黑大學(xué)獲得碩士、博士學(xué)位和教授資格。曾在慕尼黑大學(xué)、馬堡大學(xué)、臺灣開南大學(xué)（桃園）和政治大學(xué)（臺北）任職?，F(xiàn)在中國人民大學(xué)哲學(xué)院開設(shè)中國形上學(xué)研究、中國人生哲學(xué)研究、道家哲學(xué)和周易哲學(xué)研究等課程。2009年撰著《易經(jīng)》德文新譯本，在《易經(jīng)》《莊子》等研究方面成果豐碩，產(chǎn)生較大的影響。

He served as a Xin’ao International Distinguished Chair Professor in the School of Philosophy at the Renmin University of China.He studied Sinology, Philosophy, and Japanese Culture at the University of Würzburg and the University of Munich in Germany and Chinese Philosophy at Wuhan University, and he received his M.A., Ph.D., and a professorship at the University of Munich. In addition, he held positions at the University of Munich,the University of Marburg, Kainan University (Taoyuan), and Chengchi University(Taipei) in Taiwan. He is now teaching courses in Chinese Metaphysics, Chinese Philosophy of Life, Taoist Philosophy, and Zhou Yi Philosophy at the School of Philosophy, Renmin University of China. In 2009, he wrote a new German translation of the. His fruitful research on theandsignificantly impacts him.

我本以為，寫漢學(xué)家的故事是最容易的。

但事實上，這是我遇到的最難寫的文章。

因為，漢學(xué)家研究的問題太深奧，比科學(xué)技術(shù)更深奧。

第一次接觸漢學(xué)家，源于2022年7月20日在北京語言大學(xué)舉辦的“世界漢學(xué)家理事會成立大會暨世界文明與中國道路”論壇，我參加論壇，聆聽了諸多外國前政要、駐華大使、漢學(xué)家和國內(nèi)專家學(xué)者對漢學(xué)的認識。其中德國漢學(xué)家謝林德（Dennis Schilling）教授給我留下了十分深刻的印象。

閉上眼睛，你一定聽不出來他是外國人。品味觀點，你更是感覺不到他是外國專家。他的純正中文、他的漢學(xué)研究，讓我驕傲又汗顏。

從漢學(xué)系出發(fā)，先“易”后難

在“世界漢學(xué)家理事會成立大會暨世界文明與中國道路”論壇上，謝林德教授回顧了漢學(xué)作為一門學(xué)科的創(chuàng)立與內(nèi)部專業(yè)分化的過程，指出漢學(xué)常常提供一種“整合”的視角，將各種現(xiàn)象和發(fā)展置于一個更廣泛的架構(gòu)中。大多數(shù)情況下，這個“整合”的視角基于中國歷史傳統(tǒng)或文化背景，但是有時候一個跨學(xué)科的背景也能當作“整合”視角的基礎(chǔ)。在中國歷史中“文”“史”“哲”三種知識領(lǐng)域從來都是相互擁抱、相互滲透。

因此，漢學(xué)以其綜合的觀點，可以闡明其他學(xué)科所不能闡明的關(guān)系，例如，現(xiàn)代問題如何在歷史框架上顯示出來。這種綜合性的視角并不新鮮，但是以專業(yè)方法為主的現(xiàn)代研究已棄之而不顧。

除了綜合視角以外，漢學(xué)另一任務(wù)是它獨特的“基礎(chǔ)研究”：它將有關(guān)中國文化、社會和歷史的生活和思想的知識資源帶到今天的知識范圍。換而言之，它致力于研究那些由于傳統(tǒng)選擇而被遺忘的知識，開辟新的知識資源，加深我們關(guān)于中國文化的知識。我被謝林德教授如此深的漢學(xué)研究造詣?wù)鄯?，原來謝林德教授先后在德國維爾茨堡大學(xué)和慕尼黑大學(xué)學(xué)習(xí)漢學(xué)、哲學(xué)和日本文化學(xué)，1985年至1987年在武漢大學(xué)學(xué)習(xí)中國哲學(xué)，在慕尼黑大學(xué)獲得碩士學(xué)位、博士學(xué)位和教授資格。

我們知道，維爾茨堡大學(xué)成立于1402年，是享譽世界的高等學(xué)府，有600多年的歷史，有14位諾貝爾物理學(xué)、生理學(xué)或醫(yī)學(xué)以及化學(xué)獎得主，比如德國著名物理學(xué)家威廉·康拉德·倫琴，在大學(xué)的物理研究所發(fā)現(xiàn)了X射線（也叫倫琴射線），是全球第一位諾貝爾物理學(xué)獎得主。人文科學(xué)、法律和經(jīng)濟、生命科學(xué)、自然科學(xué)和技術(shù)是維爾茨堡大學(xué)最具優(yōu)勢的四大學(xué)科。在生物、醫(yī)學(xué)、物理學(xué)和心理學(xué)等學(xué)科領(lǐng)域保持著國際水準。維爾茨堡大學(xué)漢學(xué)系成立于1965年，培養(yǎng)了大批研究中國的人才。慕尼黑大學(xué)漢學(xué)系更是早在1946年創(chuàng)立，是歐洲漢學(xué)研究的重鎮(zhèn)，中國古代哲學(xué)史、宗教史、思想文化史和中國藝術(shù)與考古等是該系研究的重點。就是在這樣的學(xué)術(shù)環(huán)境中，謝林德涉獵了諸多漢學(xué)相關(guān)的專業(yè)領(lǐng)域比如中國思想史、中國社會史、中國文學(xué)、中國哲學(xué)、中國宗教史、漢語語言學(xué)，而且熟讀四書五經(jīng)六藝，熟諳中國傳統(tǒng)文化。

I thought it would be easiest to write about sinologists.

But in fact, this is the most difficult article I have ever written.

After all, what sinologists study is too profound, much deeper than science and technology.

My first contact with sinologists came from the forum “The Inaugural Conference of the World Council of Sinologists and the World Civilization and China’s Road” held at Beijing Language and Culture University on July 20, 2022, in which I attended and listened to the views of many foreign dignitaries, ambassadors, sinologists and domestic experts and scholars on sinology. Among them, Prof. Dennis Schilling, a German sinologist, left a deep impression on me.

You will not recognize him as a foreigner when you close your eyes. Considering the ideas, you will not even believe he is a foreign expert. I feel proud but also humbled by his authentic Chinese and sinology research.

Starting from the Department of Sinology, First “Easy” and Then Hard

In the forum “The Inaugural Conference of the World Council of Sinologists and the World Civilization and China’s Road”, Prof. Dennis Schilling reviewed the process of the founding of Sinology as a discipline and its internal disciplines differentiation, pointing out that Sinology often provides an “integrative” perspective, placing various phenomena and developments within a broader framework. In most cases, this “integrative” perspective is based on Chinese historical traditions or cultural contexts, but an interdisciplinary context can sometimes serve as the basis for an “integrative” perspective. For example, in Chinese history, the three cognitive fields of “l(fā)iterature”, “history”, and “philosophy” have always been combined and penetrated each other.

Thus, with its integrative perspective, sinology can illuminate relationships that other disciplines can not, such as how contemporary issues reveal themselves in a historical framework. This integrative perspective is not fresh, but it has been abandoned by modern studies, which are dominated by professional approaches.

In addition to an integrative perspective, another task of sinology is its distinctive “basic research”: It brings intellectual resources about the life and thoughts of Chinese culture, society, and history to the scope of knowledge today. In other words, it works on the understanding that has been forgotten due to traditional choices, opening up new sources of knowledge and deepening our understanding of Chinese culture. I was impressed by the depth of Prof. Dennis Schilling’s sinology research attainments. It turns out that Prof. Dennis Schilling studied sinology,philosophy, and Japanese culture at the University of Würzburg and the University of Munich in Germany, studied Chinese philosophy at Wuhan University from 1985 to 1987 and received his master’s degree,doctorate, and a professorship at the University of Munich.

We know that the University of Würzburg, founded in 1402, is a world-renowned institution of higher education with a history of more than 600 years. 14 Nobel Prize winners in physics, physiology or medicine,and chemistry graduated from here, such as the famous German physicist Wilhelm Conrad R?ntgen, who discovered X-rays (also called R?ntgen rays) at the Institute of Physics of the university, was the world’s first Nobel Prize winner in physics. The humanities, law and economics, life sciences, and natural sciences and technology are the four disciplines in which the University of Würzburg has the greatest strength. International standards are maintained in the discipline areas of biology,medicine, physics, and psychology. The Department of Sinology at the University of Würzburg was founded in 1965 and has trained many elites to study China. The Department of Sinology at the University of Munich, founded in 1946, is a major European center for the study of sinology, where the history of ancient Chinese philosophy, religion,thoughts and culture, art and archaeology are the focus of research. In this academic environment, Dennis Schilling became involved in many fields of specialization related to sinology, such as the history of Chinese thoughts, social history, literature, philosophy, religious history,and linguistics. He was also well-versed in the Four Books, Five Classics, and Six Arts.

但是對謝林德來說，對學(xué)術(shù)生涯產(chǎn)生重要作用的還是20世紀80年代，他在中國做交流生的兩年。碩士畢業(yè)之后，攻讀博士學(xué)位，再次來華，搜集資料，他說，那時北京的冬天很冷，他經(jīng)常泡在國家圖書館（舊館）讀書。閱覽室里的人很少，有時就一兩個人。但是他并不覺得孤獨，因為他徜徉在浩瀚的漢學(xué)世界里，像一個發(fā)現(xiàn)新玩具的孩子，樂此不疲。這些積淀后來形成了他的博士論文，即關(guān)于中國經(jīng)學(xué)“擬易”文學(xué)的起源和發(fā)展，其研究對象時間范圍從先秦時期到明清時代，詳細探討了“擬易”經(jīng)典的文體結(jié)構(gòu)、思想基礎(chǔ)及社會背景，并說明“擬易”文學(xué)的形式及其特點。

漢代揚雄仿《周易》作《太玄》，仿《論語》作《法言》，后人謂之“擬經(jīng)”。那么“擬經(jīng)”與“擬易”有什么區(qū)別呢？謝林德說，“擬經(jīng)”是大范疇，歷史上還有模擬《尚書》《春秋》等，清初朱彝尊《經(jīng)義考》用“擬經(jīng)”概念討論這些著作的內(nèi)容及其與經(jīng)典的關(guān)系，“擬易”是“擬經(jīng)”中的一部分。揚雄最早模仿《周易》卦象占辭系統(tǒng)。以“參摹”（三種數(shù)字符號）代替《易經(jīng)》剛?cè)醿煞N爻符號，以“方州部家”四位制度代替《易經(jīng)》六位制度，以“參摹而四分之”的方式造成八十一首，代替《易經(jīng)》六十四卦，以九個“贊”代替《易經(jīng)》六個爻的占辭?！短?jīng)》天文知識很豐富，以漢代“三統(tǒng)歷”為基礎(chǔ)，將《太玄經(jīng)》思想結(jié)構(gòu)與漢代時間觀和空間觀密切配合，譬如《太玄經(jīng)》八十一首，各首有九贊，一共有七百二十九贊，每兩贊主一晝夜，所以七百二十九贊代表三百六十四半日，增加“踦”“嬴”兩贊，就符合一歲的日數(shù)?！短?jīng)》一個美妙的特點是將宇宙論和人類文明史融合為一，成為一個大的系統(tǒng)，在中國哲學(xué)史上占有獨特的位置。漢代有另一本著名“擬易”著作，叫作《易林》，作者不明，據(jù)傳焦延壽、崔篆等人被指為作者，《易林》以用處為主，其結(jié)構(gòu)基于《易經(jīng)》變卦觀點，六十四卦中每一個卦可以轉(zhuǎn)變另一個卦，所以有64乘64等于4096次的可能性，而《易林》對所有的可能性提供一個占辭，一共有四千零九十六個占辭，它占辭的文學(xué)價值很高，之前已經(jīng)被幾位學(xué)者注意到，比如聞一多和錢鍾書。

However, for Dennis Schilling, it was in the 1980s that he was an exchange student in China for two years, which significantly impacted his academic career. After graduating with his master’s degree, he studied for his Ph.D. and came to China again to collect information.He said that it was pretty cold in the winter of Beijing in those years,and he used to soak in the National Library of China (former site) to read. There were few people in the reading room, sometimes just one or two. But he did not feel lonely because he wandered in the vast world of sinology, like a child who finds new toys and enjoys himself. These knowledge accumulations later formed his doctoral dissertation on the origins and development of Chinese scripture literature, “Yi mimicry”(mimicking the Book of Changes). It was a detailed study of the literary structure, ideological foundations, and social background of the“Yi mimicry” classics from the pre-Qin period to the Ming and Qing dynasties. It also discusses the form and characteristics of “Yi-mimetic”literature.

In the Han dynasty, Yang Xiong mimicked theand theas, which later generations called “Jing mimicry” (mimicking scriptures). So what is the difference between “Yi mimicry” and “Jing mimicry”? Dennis Schilling said that “Jing mimicry” was a large category, and there was a mimicry of the history of the, etc. In the early Qing dynasty,Zhu Yizun’sdiscussed the content of these works and their relationship with the classics using “Jing mimicry”. “Yi mimicry” is a part of “Jing mimicry”. Yang Xiong imitated the system of trigrams and divining statements of the. Replace the two Yao symbols in thewith the “Can Mo” (three numerical characters);replace the six-digit system in thewith the four-digit system of the formation of four levels for a country; replace sixty-four hexagrams with eighty-one chapters led by “Can Mo and four divisions”; replace the divining statements of six Yao in thewith nine“Zan”. Theis rich in astronomical knowledge. Based on the “three unified calendars” of the Han dynasty, the works embodying the ideological structure act in close coordination with the view of time and space in the Han dynasty. For example, there are eighty-one chapters in. Each chapter includes nine Zan and a total of seven hundred and twenty-nine Zan. Every two Zan corresponds to one day and one night. Thus the sum of Zan represents three hundred and sixtyfour and a half days. With the two Zan of “Yi” and “Ying”, the number of days in a year will be met. One of the beautiful features of theis that it integrates cosmology and the history of human civilization into one extensive system, which occupies a unique place in the history of Chinese philosophy. There is another famous “Yi mimicry” work from the Han dynasty called, the author of which is unknown. It is said that Jiao Yanshou, Cui Zhuan, and others are the authors. Yi Lin is mainly practical. The structure is based on the changing trigrams in the. Each one in the sixty-four trigrams can transform another, so 4,096 possibilities are equaled by 64 times 64.provides a divining statement for all the options, totaling 4,096 statements. It has high literary value and has been noticed by scholars such as Wen Yiduo and Qian Zhongshu.

《易經(jīng)》是儒家經(jīng)典著作之一，古往中外今來，無數(shù)先賢們，盡畢生精力學(xué)《易》，操《易》，雖“日用而不知”“仁者見仁，智者見智”，但揭開宇宙間萬事萬物運動、發(fā)展、變化規(guī)律的總法則是《易》之根本。

基于多年的辛勤耕耘，謝林德的《周易》研究可謂是“爐火純青”。1998年出版《占辭與數(shù)字：漢朝占書〈太玄經(jīng)〉及〈易林〉——有關(guān)〈易經(jīng)〉問世至明末以來其演變、模仿及創(chuàng)新之探討》（也是謝林德的博士論文）；2009年出版《易經(jīng)——新德譯本（附加導(dǎo)論及注釋）》，并進一步研究《周易》占辭中的神話內(nèi)涵；2004年完成教授論文《佛教唯識宗在清末政治哲學(xué)思想中的回復(fù)與接受——論譚嗣同（1865—1898）與章炳麟（1869—1936）之著作》等著作，該書非常仔細地研究歷史、文化、社會背景以及眾多學(xué)者的傳記和出版物，以回答這樣一個問題：像佛教唯識學(xué)這樣的唯心主義學(xué)說為何突然受到許多學(xué)者的關(guān)注，并能夠進入當時政治辯論中。謝林德也編輯兩本討論中國古代文獻中的婦女觀的書。他還發(fā)表了《中國古代喪禮研究》《人的平等觀與中國近代政治思想》《中國古代愛情觀》《“泛若不系之舟”——〈莊子〉“逍遙”的存在主義哲學(xué)》等諸多論文。在中國哲學(xué)研究方面，謝林德主要研究對象是《周易》和《莊子》傳統(tǒng)思想，其他研究重點在于中國生死觀、比較哲學(xué)、中國形上學(xué)和觀念史等問題。

許多年來，謝林德曾在慕尼黑大學(xué)、馬堡大學(xué)、臺灣開南大學(xué)（桃園）和政治大學(xué)（臺北）等高校任職，2016年以來在中國人民大學(xué)哲學(xué)院擔(dān)任新奧國際杰出教席崗位教授，指導(dǎo)博士和碩士研究生，開設(shè)中國形上學(xué)研究、中國人生哲學(xué)研究、道家哲學(xué)和周易哲學(xué)研究等課程。

Theis one of the classical works of Confucianism. From ancient times to the present, countless sages devoted their lives to learning theand behaving as mentioned. Although changes happen every day and people hardly realize, and opinions vary from person to person, revealing the universe of everything in motion, development, and change in the law of the total law is the fundamental of the Book of Changes.

謝林德教授在中國人民大學(xué)校園（倪天勇 攝）

用“以名遣名”命題，會之一心

“語言是思維與研究的先導(dǎo)?！边@是我在了解到謝林德精通德文、漢文、英文、梵文、滿文和熟練使用拉丁文、日文、法文、俄文等多國語言后從心里涌上的一句話。我想，他具有的這種掌握多國語言的能力和素養(yǎng)，是他之所以能將不同文化融會貫通的先決條件，也是他對多元文化駕輕就熟的重要原因。講完他的博士論文，謝林德接著講他的教授論文。他說，論文討論了清末民初佛學(xué)唯識思想復(fù)興的原因，以譚嗣同、章太炎（后易名章炳麟）的政治思想為主，說明清末唯識思想復(fù)興的革命政治背景。

在交流中，謝林德主要闡釋了他對章炳麟《齊物論釋》的新議。《齊物論》是被譽為“鉗撻九流，括囊百氏”《莊子》中的一篇，位列《莊子·內(nèi)篇》第二，重點在于“道”與“物”之間和“物”與“我”之間的關(guān)系，其內(nèi)容既涉及價值觀與認識論等重大命題，形式亦復(fù)構(gòu)思精巧而結(jié)撰新警，極具思想性與藝術(shù)特色，故歷代治《莊子》者，于此篇尤加意焉。一代儒宗章炳麟，學(xué)問湛深，著述豐贍，于《齊物論》亦頗究心，于辛亥革命前完成《齊物論釋》。謝林德說，《齊物論釋》約為一百年前所撰作，當時許多學(xué)者積極涉入政治活動，舍生忘死，以筆為劍，而章炳麟為其中用力最深者之一，他的著作對現(xiàn)代思想史影響巨大。雖然《齊物論釋》帶有強烈的意識形態(tài)戰(zhàn)爭色彩，但其中的論據(jù)仍然極具哲學(xué)意義，尤其引人注目的是《齊物論釋》的論辯結(jié)構(gòu)，將《莊子》、佛家唯識學(xué)和康德哲學(xué)三種傳統(tǒng)視為不一致的、脈絡(luò)不相同的思維方式及觀念，細膩結(jié)合、互相解釋、連接一貫。

For many years, Dennis Schilling has held positions at the University of Munich, Marburg University, Kainan University (Taoyuan), and Chengchi University (Taipei). Since 2016, he has held the Xin’ao International Distinguished Chair Professor in the School of Philosophy at the Renmin University of China. He supervises Ph.D. and M.A. students and offers courses in Chinese metaphysics studies, the Chinese philosophy of life studies, Taoist philosophy, and changes-related philosophy studies.

“Naming by Name”, Blending Sound and Appearance

“Language is a precursor to thinking and research.” These words welled in my mind after I learned that Dennis Schilling was proficient in German, Chinese, English, Sanskrit, and Manchu and was fluent in Latin,Japanese, French, Russian, and other languages. I believe his ability and accomplishment in multiple languages are a prerequisite for integrating different cultures and an important reason for his mastery of multiculturalism. After introducing his doctoral dissertation, Dennis Schilling went on to talk about his academic thesis. He said that the dissertation discussed the reasons for the revival of Buddhist monastic thoughts in the late Qing and early Republican periods, focusing on the political views of Tan Sitong and Zhang Taiyan (later renamed Zhang Binglin) to illustrate the revolutionary background of the revival of Buddhist idealism in the late Qing.

During the exchange, Dennis Schilling mainly explained his new comments on Zhang Binglin’sis a piece of, known for gathering hundreds of schools’strengths, and is ranked second in. The focus is on the relationship between the “Tao” and the “objects” and between the “objects” and the “self”. The book’s content not only involves the values, epistemology, and other significant propositions but is also wellconceived and innovative, with outstanding ideological and artistic characteristics. Therefore, those who have studiedthrough the ages are particularly interested in this article. Zhang Binglin, a great Confucian scholar, is a profound scholar and author. He’s also attentive toand completed thebefore the Revolution of 1911. Dennis Schilling said thatwas written about a hundred years ago, when many scholars were actively involved in political activities, sacrificing their lives and awakening the masses with articles. Zhang Binglin exerted the most effort, and his works greatly influenced modern intellectual history. Although theis strongly tinged with ideological warfare, its arguments are still highly philosophical. What is particularly striking is the controversial structure, which delicately combines, interprets, and connects the three traditions of, Buddhist Vaisnavism, and Kantian Philosophy as inconsistent and disparate ways of thinking and concepts.

Liang Qichao, a contemporary of Zhang’s, said in, “Binglin’s interpretation of Laozi classics and Zhuangzi classics with Buddhism is extremely rational. His bookcan open up new land for those who study Zhuangzi’s philosophy, although there are some unlikely places.” Thus,the academic and intellectual values ofare self-explanatory.

與章氏同時代的梁啟超在其《清代學(xué)術(shù)概論》中評價《齊物論釋》，謂“炳麟用佛學(xué)解老莊，極有理致，所著《齊物論釋》，雖間有牽合處，然確能為研究‘莊子哲學(xué)’者開一新國土”。由此可見，《齊物論釋》的學(xué)術(shù)價值、思想價值不言而喻。

謝林德在他的論文《“以名遣名”——章太炎〈齊物論釋〉新議》中認為，《齊物論釋》的思路發(fā)展是以語言為入手處，提出語言與思維的關(guān)系，同時用“以名遣名”等命題及論述來解構(gòu)語言與主體的關(guān)系。語言是章氏《齊物論釋》的核心問題。在莊子《齊物論》中語言與認識不是獨立分開的事物，而是彼此交錯連接，語言的批判掀起認識的批判；然而章氏卻將語言與認識能力分成兩件事，并用佛學(xué)術(shù)語“名相”（即耳可聞?wù)咴幻?，眼可見者曰相）來討論這兩者彼此之間的關(guān)系。章炳麟一開始就將“名相”帶進對《齊物論》的解釋，提到“‘齊物’本以觀察名相會之一心”，意即觀察“名相”的目標在于“會之一心”，將“名相”虛構(gòu)境界歸溯到其產(chǎn)生的機制。莊子《齊物論》中的“地籟”“天籟”都表達了“名相”的形成方式及過程。

謝林德認為，對章炳麟而言，語言制定人類思維形式的事實，對人的世界觀和文化都有影響。思維進程緩慢的人感覺到時間過得很快，“惜分陰而近死地”，所以展望死亡之后的另一個存在，在社會文化里產(chǎn)生出強烈的彼岸希望和救世信仰希望；思維進程快速的人則相反，享受今世的存在，救世欲望不強?？偠灾Z言對思維的制定，是人精神狀態(tài)、社會組織、文化形成中最主要的部分。另一方面，如果更仔細分析章氏的語言認知理論，也可以看到，語言有不同的角色及地位；語言有先驗功能，以此形成人的心理想象；語言也有根據(jù)經(jīng)驗而成的后天功能，制定人的思維形式及其精神態(tài)度，但是如果從佛教“真際”或康德所謂“物自身”來看，“名”與“相”都是虛構(gòu)的事物?！懊睘椤跋唷钡幕A(chǔ)，而且語言的虛構(gòu)性造成現(xiàn)象的虛構(gòu)性。他強調(diào)，章氏重視語言、以語言為認識的基礎(chǔ)，其原因在于以此說明人思維方式的虛構(gòu)性，同時也說明了人的思維不能脫離其語言，也無法抵達語言之外的真實。語言在章氏《齊物論釋》邏輯中占有關(guān)鍵性位置，并形成其認識論的觀念基礎(chǔ)。

In his paper,, Dennis Schilling argues that the development of the idea ofis to take language as the starting point, proposing the relationship between language and thinking. It also uses such propositions and discourses as “naming by the name” to deconstruct the relationship between language and subject. Language is the core issue of. In Zhuangzi’s, language and cognition are intertwined with each other rather than separated, and the critique of language sets off that of awareness. However, Zhang separates language and cognition into two things and discusses the relationship between them using the Buddhist term “sound and appearance” (transliteration of “Ming Xiang”; i.e., those that the ear can hear are called sound and those that can be seen by the eye are called appearance). At the very beginning,Zhang Binglin brings “sound and appearance” into his interpretation of, mentioning that leveling things is originally based on the observation of sound and appearance and aiming at blending and tracing the fictional realm of “sound and appearance” to the mechanism of its creation. In Zhuangzi’s, the “earthly sound” and“heavenly sound” both express the way and process of the formation of“sound and appearance.”

Dennis Schilling believes that, for Zhang Binglin, the fact that language formulates the form of human thoughts impacts both human worldview and culture. People with slow thinking feel that time passes quickly and cherish every second, so they look ahead to another form of existence after death, generate solid hopes for the form, and hope for salvation beliefs in their society and culture. On the contrary, people with fast thinking processes enjoy the existence of the present life and have little desire for salvation. In short, the enactment of language on thinking is the most significant part of the human mental state, social organization,and cultural formation. On the other hand, if we analyze Zhang’s cognitive theory of language more carefully, we can also see that language has different roles and statuses; language has an a priori function, which forms the mental imagination of man; language also has an acquired function based on experience, which formulates the form of man’s thinking and the mental attitude. However, from the view of the Buddhist “real world” or Kant’s so-called “subjects,” “sound” and “appearance” are fictitious things. Both “sound” and “appearance” are fictional things, but the former is also the basis of the latter, and the fictionality of language causes the fictionality of phenomena. He emphasizes that the reason for Zhang’s emphasis on speech and language as the basis of understanding is that it illustrates the fictional nature of human thinking and that human thought cannot be separated from its language, nor can it reach reality beyond language. Language occupies a key position in the logic of Zhang’sand forms the conceptual basis of his epistemology.

Dennis Schilling’s research is significant in forming people’s outlook on life, values, and worldview. It reminds us to pay attention to the role of language, which is the basis of cognition, and that thinking cannot be separated from language. According to thepublished in Germany, there are 5,651 identified languages worldwide, and language is one of the crucial characteristics of a nation. Therefore, I think that the Chinese language must be well-popularized for sinology to develop. Since 1909, when the first department of sinology was established in Hamburg, Germany, the study of sinology in Germany has been going on for more than a hundred years. Still, there has been a brain drain in sinology studies. According to Dennis Schilling, Chinese scholarship lacks internationalization in many aspects, and the issues discussed are related to China or talked about from a Chinese perspective. For example, if a German scholar studies French, he can read many helpful books on the theoretical aspects of the discipline. French is an important “international academic language” in addition to English.At the same time, the Chinese have not been given such a position,except for disciplines related to China (Chinese society, Chinese literature, history, etc.).

謝林德的研究對于今人的人生觀、價值觀和世界觀的形成是有著重要意義的，也提醒我們要重視語言的作用，語言是認識的基礎(chǔ)，思維不能脫離語言。據(jù)德國出版的《語言學(xué)及語言交際工具問題手冊》，世界上查明的有5651種語言，語言是民族的重要特征之一。因此，我想漢學(xué)要發(fā)展，必須很好地普及漢語。從1909年德國漢堡成立了第一個漢學(xué)系至今，德國漢學(xué)研究也走過了百余年歷史，但是漢學(xué)研究的人才流失現(xiàn)象一直存在著。謝林德認為，目前中國學(xué)術(shù)活動多方面缺乏國際化，所討論的問題基本上都只與中國有關(guān)或者從中國的觀點而談。比如，如果一個德國的學(xué)者學(xué)習(xí)法語，他就能看到許多學(xué)科理論方面重要的書，法語是英語之外一個重要的“國際學(xué)術(shù)語言”，除了與中國相關(guān)的學(xué)科之外（中國社會、中國文學(xué)、歷史等），中文還沒得到這樣的一個位置。另外，現(xiàn)在語言教學(xué)重視社會交際，重視會話和聽力，不重視寫作和閱讀。對歐洲人來說，得到良好的中文閱讀能力非常困難，需要費很多時間和心力，所以很少有人能得到。這些都不利于漢學(xué)研究的發(fā)展。因此，謝林德很喜歡現(xiàn)在的工作環(huán)境，“我和我的學(xué)生們一起做研究很愉快。他們都能有機會也能讀懂中國文化的各種典籍。”面對像謝林德一樣的很多漢學(xué)家，我想說：我們每個中國人對漢學(xué)研究應(yīng)該有一份主動擔(dān)當和積極作為。首先，因為我們會漢語呀！

從“生命論”說起，觀照社會

“死亡論”和“生命論”，也是謝林德教授的重要研究課題。他從先秦哲學(xué)中“生命”概念的研究說起。

“我的研究目的在于試圖討論先秦道德觀如何‘評價’有生之物的生命功能。就是說，道德觀如何‘影響’人之對于‘生命功能’的理解。我的論點之一，就是古代對有生之物及生命作用的觀點受到當時道德觀的限制。先人怎么看生物、對‘生命功能’造出什么理解等這類的知識，——都是一個只有部分地通過實現(xiàn)觀察或?qū)崿F(xiàn)經(jīng)驗而形成的。然而，形上學(xué)信仰及道德價值成為早期生命功能的基本組織，就是進行控制以及限制經(jīng)驗知識的解釋?！敝x林德在他的論文《“天生”與“人生”：探究先秦哲學(xué)中的生命觀》中這樣寫道，雖然在中西古代倫理學(xué)中，“生命”形成了一個核心概念。但是對古人來說，“生命”是什么？“生命”包括什么功能？“生命”有什么價值？——兩個傳統(tǒng)之中存在眾說紛紜、學(xué)說不一的現(xiàn)象；而且兩者的研究方式及觀點也有許多差別。隨著科學(xué)的發(fā)展，我們現(xiàn)在看生命，都是從生物學(xué)、醫(yī)學(xué)、生命學(xué)等看，但是，古代對于生命的思考有一個共同點，在于道德觀的影響。

Moreover, language teaching now emphasizes social communication,conversation, and listening, not writing or reading. For Europeans, getting good Chinese reading skills is tricky and requires a lot of time and effort, so few people can master it.

These are not conducive to the development of sinology research. As a result, Dennis Schilling enjoys the current working environment, “I enjoy doing research with my students. They all have the opportunity to read the various texts of Chinese culture as well.” I want to tell Chinese scholars like Dennis Schilling that each of us Chinese should play a proactive role in Chinese studies. After all, we all know the Chinese language!

Observing the Society from the Perspective of the Theory of Life

The Theory of Death and the Theory of Life are important research topics for Prof. Dennis Schilling. He begins with the study of the concept of“l(fā)ife” in pre-Qin philosophy.

“The purpose of my study is to discuss how pre-Qin moralism ‘evaluates’ the life functions of living beings, that is, how morality ‘influences’a man’s understanding of the ‘function of life’. One of my arguments is that the ancient view of living beings and the function of life is limited by the moral views of the time. How the ancestors treated living beings and what understanding of the ‘life function’ they created were all formed only partially through observation or experience. However,metaphysical beliefs and moral values became the basic organization of the early life functions, that is, the interpretation of controlling and limiting empirical knowledge. In his paper, Dennis Schilling writes that“l(fā)ife” forms a central concept in ancient Chinese and Western ethics.But for the ancients, what is “l(fā)ife”? What is the function of “”? What is the value of “l(fā)ife”? The two traditions have divergent opinions and doctrines. There are many differences in the ways of research and perspectives between the two traditions. With the development of science,we now consider life from biology, medicine, vitalism, etc. However,one common denominator in ancient thinking about life is the influence of moral values.

謝林德認為，我們怎么理解生命，與我們怎么想生活，這兩個問題也有關(guān)系，所以生命觀與社會觀密切相關(guān)。自古以來，“功能”概念與“生命”概念密切有關(guān)。古代學(xué)者常常從有生之物所特有的幾種“功能”出發(fā)歸納“生命”的原則，例如根據(jù)柏拉圖的理論，有生之物具有“動性”，而且他們是自己行動的發(fā)動者，發(fā)動的主體是有生之物的靈魂。宇宙又有這種“動性”，又有靈魂，所以可視為一種有生之物。他強調(diào)，與傳統(tǒng)思想不同，現(xiàn)在倫理學(xué)與生物學(xué)的生命概念的范圍不一。倫理學(xué)的對象基本上是人生，而生命是生物學(xué)的對象。所以生命與人生有別。人生是“人的一生”，人生也可解為“人活在世上”，焦點在于人的行為與人倫意義，在于人的社會存在。最近幾十年，要離開以人為中心的倫理學(xué)理論一直在發(fā)展，將人生與生命重新結(jié)合，但是理論基礎(chǔ)還是生物學(xué)或醫(yī)學(xué)的生命觀，與古代傳統(tǒng)社會中“人生”與“天生”還未區(qū)分的生命觀不同。

那么，討論生命的倫理意義對于現(xiàn)代社會有什么作用呢？謝林德認為，生命的倫理意義涉及倫理學(xué)與生命學(xué)?，F(xiàn)代社會面臨著現(xiàn)代醫(yī)學(xué)的機械化、生物學(xué)新科學(xué)技術(shù)的發(fā)展等，這兩種學(xué)科彼此之間的問題受到較多的關(guān)注，例如墮胎流產(chǎn)、安樂死、保護動物等。在現(xiàn)代社會倫理學(xué)中有相當大的爭議性。但是，為什么不從另一個角度看生命？這個問題引起他研究中國傳統(tǒng)的生命觀。他說，雖然古代先秦哲學(xué)并不能代表中華傳統(tǒng)的全部思想，分析先秦哲學(xué)家們所提出生命具有何種作用，并確定它們?nèi)绾味x生命概念中倫理學(xué)的意義，可以提供一種新的方法來了解生命觀若干特點。比如，以孟子所謂“人之所以異于禽獸者幾?！睘槌霭l(fā)點，他試圖討論孟子眼中有生命之物的異同，和他們的異同對人生的道德有什么意義，并用這個分析來探討孟子眼中生命的意義?？傊?，由人與動物差別的問題出發(fā)，分析出生命的倫理學(xué)價值。

后來學(xué)者將“人與禽獸”的差異歸于他們含有不同的氣質(zhì)，《孟子集注》曰：“人物之生，同得天地之理以為性，同得天地之氣以為形；其不同者，獨人于其聞得形氣之正，而能有以全其性，為少異耳。”朱熹認為，人與動物本體論的差異，在于形氣之正與不正的區(qū)別。形氣如正，具有“全其性”的能力，然而“聞得”還不是實現(xiàn)，君子能履行他所“聞得”的知識與能力。形氣如不正，這種能力似乎不存在。但是孟子不討論氣質(zhì)，他討論“本心”或“不認人之心”，人與禽獸不同在于人的同情，從本心來看，人不能接受看他類之困，但是人的本心易于減弱，常常遇到殘酷無情的事情，會習(xí)慣暴戾，所以孟子說：“君子之于禽獸也，見其生，不忍見其死；聞其聲，不忍食其肉。是以君子遠庖廚也?！?/p>

Dennis Schilling believes that how we understand life and how we think about life are also related, so the view of life is closely associated with the idea of society. The concept of “function” has been closely associated with “l(fā)ife” long ago. Ancient scholars have often considered several “functions” specific to living beings to generalize the principle of “l(fā)ife”. For example, according to Plato’s theory, living beings are“dynamic” and are the initiators of their actions. The subject of the initiation is the soul of the living beings. The universe also has this“dynamic nature” and a soul so that it can be considered a living thing.He emphasizes that, unlike traditional thoughts, the scope of the concept of life in ethics and biology is now different. The object of ethics is life, while life is the object of biology. Therefore, there is a difference between living and life. Life is “the life of a human being”. Life can also be interpreted as “human living in the world”, focusing on human behavior, ethical significance and the social existence of human beings. In recent decades, ethical theories have developed that reunite life with living and have nothing to do with human-centeredness. But the theoretical basis is still the biological or medical view of life, which is different from the ancient traditional view of life in which “l(fā)ife” and“nature” were not yet distinguished.

What is the significance of discussing the ethical implication of life for modern society? According to Dennis Schilling, the moral importance of life involves ethics and vitalism. In contemporary society, the mechanization of modern medicine and the development of new science and technology in biology, etc., are disciplines that receive more attention from each other, such as abortion, euthanasia, protection of animals, etc.As a result, there is considerable controversy in modern social ethics.But why not look at life from another perspective? This question caused him to study the traditional Chinese view of life. He said that although ancient pre-Qin philosophy did not represent the totality of thoughts in the Chinese tradition, analyzing what role pre-Qin philosophers proposed for life and determining how they defined the ethical implications of the concept of life could provide a new way of understanding several features of the view of life—for example, taking Mencius’ claim that “few differences existing between human beings and animals” as a starting point, he attempted to discuss the differences and similarities of living beings in Mencius’ eyes and what those mean for the morality of life.Based on this, he explored the meaning of life for Mencius. In short, the ethical value of life is analyzed from the question of the differences between human beings and animals.

Later scholars attributed the differences between “human beings and animals” to their different temperaments.said,“There is little difference between humans and animals, which is caused by heaven. The similarity is that both of them get the mechanism of heaven and earth to achieve their character, and both get the breath of heaven and earth to perfect their image. But the difference is that heaven gives people a unique physical talent, so they can do whatever they want with this talent.” Zhu Xi believed that the difference between human beings and animals is whether the mechanism and breath manifest up-rightness. If upright, the character and image would be evolved into a perfect state. However, it is not a casual remark, and the ruler can put the knowledge and ability that he acquires into practice. If non-upright, the power doesn’t seem to exist. At the same time, Mencius does not discuss temperament. Instead, he discusses conscience and empathy. The difference between human beings and animals lies in sympathy. From the perspective of conscience, human beings can’t accept seeing other living beings in trouble, but the conscience is apt to weaken. When they encounter something cruel, they will get used to being violent. Therefore,Mencius said that compared with animals, a gentleman couldn’t accept seeing living beings’ death when he saw their vitality or eating their flesh when he heard their voices. This is the most significant difference between a gentleman and a villain.

《荀子·王制篇》則這樣說：“水火有氣而無生，草木有生而無知，禽獸有知而無義，人有氣、有生、有知，亦且有義，故最為天下貴也?！比俗鳛閯游镏`，使人肩負著責(zé)任。人獨有的本質(zhì)是“義”?！傲x”所包含的作用是“分”。基于這種作用，人才能“群”。人不“分”，人所獨有的本質(zhì)就無法實現(xiàn)，而且人無法實行高級社會組織的功能。人有“義”，所以可以保住其卓越突出的地位。如果人不“分”不“群”，一直不讓其獨有的特質(zhì)體現(xiàn)，人就變成一種普通的動物，完全靠身體功能而活。

但是，謝林德認為，要理解荀子“人有義”的意義，要理解“有氣”“有生”“有知”和“有義”彼此之間的關(guān)系，換言之，要理解生命內(nèi)在結(jié)構(gòu)。他說：“荀子對于生命的基本觀點是，生命具有生長能力及自衛(wèi)本能?！逼鋵?，四種本質(zhì)與生命功能有關(guān)，水、火的氣有動性、溫度保持能力等，但是缺乏植物與動物的繁殖能力“生”（“生”不指“生命”）。植物有繁殖能力，就是在這種生命狀態(tài)已經(jīng)出現(xiàn)個體化，生有死的個體出現(xiàn)。與其他類彼此互動的動物有“知”的基本溝通本能，所以野獸有欲望等，要飲食要滋生。但是，生命并沒有組織，節(jié)制野獸的食色的欲望，所以各種物種彼此之間可能互相傷害、互相摧殘，一種生物會奪取其他生物的生命條件。根據(jù)荀子來說，因為人有“義”，人能落實一個對所有有生之物有利益的制度，保持萬物各種各類的永續(xù)性，和它們生命循環(huán)。

謝林德從“‘生命’為道德與生物學(xué)的對象”“孟子討論人與禽獸的差異”“荀子的四種本質(zhì)說”“‘由仁義行’與‘行仁義’的差別”“列子為什么‘三年不出，為其妻爨，食豕如食人’”等方面闡釋了生命觀。他認為，莊子評論生命功能的結(jié)論，與孟子和荀子的相反。對于莊子而言，生命的功能不只在于延續(xù)后代，應(yīng)該更普及于生命當中，所以認為生命“未始出宗”。莊子指點生命的一致性，取消人與動物的優(yōu)劣之差，都顯示出莊子的政治思想。以社會作為一種詮釋模式，將之作為解釋人與動物的生命功能，莊子、孟子以及荀子以社會觀確定萬物與一物之間的關(guān)系。在這方面，莊子與孟子、荀子的生命觀又是相同的。

says water and fire have their temperament,but no vitality; grass and trees have the vitality but no understanding;animals have the understanding, but no righteousness; human beings have temperament, vitality, understanding and righteousness. Thus it is the most valuable in the world.” As advanced animals, human beings shoulder the responsibility. The unique essence of human beings is “righteousness”. The role contained is “separation”, which is the basis of “gathering”. Without “separation”, the unique essence of human beings cannot be realized. They cannot perform the functions of higher social organization. With “righteousness”, the outstanding position of prominence can be retained. If there is no “separation” or “gathering” or unique qualities, human beings will degenerate into an ordinary animal,living entirely by his body functions.

However, Dennis Schilling believes that to understand all of the significance of Xunzi’s “human beings owning righteousness”, the relationship of temperament, vitality, understanding, righteousness, and the inner structure of life should be understood. He said, “Xunzi’s basic view of life is that life can grow and to defend itself.” The four essences are related to the function of life. The temperament of water and fire can move and maintain the temperature, but it lacks the reproductive ability of animals and plants. Plants can reproduce. That is, there has been individuation in this state of life, and birth has the appearance of death. Animals that interact with others have the basic communication instinct of “understanding”, so the animals have the desire, and they want to eat, drink, and nourish. However, life is not organized to moderate the animals’ wishes so that various species may harm and destroy each other, and one creature will take the life conditions of another creature. According to Xunzi, humans are righteous, implement a system that benefits all living beings, and maintain the infinity of all kinds of things and their life cycle.

Dennis Schilling expounds the view of life from the aspects of “l(fā)ife as an object of morality and biology” “Mencius’ discussion of the difference between human beings and animals” “Xunzi’s explanation on four essences” “the difference between behaving benevolent and righteous by out of intention and nature” “the reason of Liezi staying home to help his wife cook and to feed pigs like serving people for three years”, etc.He argues that the conclusions of Zhuangzi’s commentary on the func-tion of life are contrary to those of Mencius and Xunzi. For Zhuangzi,the procedure is to continue the offspring and be universal in life so that life is life itself. Zhuangzi’s pointing out the consistency of life and the abolition of the superiority and inferiority between humans and animals show his political thoughts. Using society as an interpretive model to explain the life functions of humans and animals, Zhuangzi, Mencius, and Xunzi determine the relationship between all things and one thing with a social view. In this respect, Zhuangzi’s view of life is the same as that of Mencius and Xunzi.

2014年10月15日，習(xí)近平總書記在文藝工作座談會上的講話中指出，“求木之長者，必固其根本；欲流之遠者，必浚其泉源。”中華優(yōu)秀傳統(tǒng)文化是中華民族的精神命脈，是涵養(yǎng)社會主義核心價值觀的重要源泉，也是我們在世界文化激蕩中站穩(wěn)腳跟的堅實根基。同時習(xí)近平總書記多次強調(diào)，文明交流互鑒是推動人類文明進步和世界和平發(fā)展的重要動力。每一種文明都延續(xù)著一個國家和民族的精神血脈，既需要薪火相傳、代代守護，更需要與時俱進、勇于創(chuàng)新。

因為，了解一個國家和民族，首先要了解它的語言、歷史和文化。今天我們說講好中國故事、傳播好中國聲音，向世界展現(xiàn)一個真實、立體、全面的中國，展現(xiàn)可信、可愛、可敬的中國形象，首先要講好中國語言、歷史和文化的故事。

我從謝林德等一大批漢學(xué)家身上看到這份熱愛、希望還有榜樣。作為中國人，我對漢學(xué)、中國學(xué)的了解實在是匱乏得很。當然這種匱乏的認識也許是不準確的。因為，漢學(xué)、中國學(xué)就是我身體里汩汩流淌的血脈、深深滋養(yǎng)我的文脈，是我之為我的基因，那是我的“天生”也是我的“人生”。

中國人民大學(xué)是我的母校，謝林德教授的辦公室就在我畢業(yè)學(xué)院的樓下。那天是9月1日，由于疫情，校園里還很安靜。謝林德教授在學(xué)校門口接我，來到會議室，我一眼就望到桌上擺著兩盤水果。秋日的陽光溫暖得剛剛好，還帶水珠的水果在夕陽里熠熠生輝?！叭f物各類的生命意義不限于保護自己的生命，同時也在于滿足人或其他生物的生命需求?！弊酪魏桶宓?，太陽和水果，花草和道路，我和謝林德教授，我們都是有意義的，這種意義超越了生命本身也超越了萬物存在。

那么，這種意義到底是什么呢？我想，從漢學(xué)研究開始，一定是一個好辦法。

On October 15, 2014, General Secretary Xi Jinping pointed out in his speech at the symposium on the work of literature and art that “stabilizing the root is the best prescription for the trees’ growing; unblocking the source is the best prescription for the water’s flowing.” The excellent Chinese traditional culture is the spiritual lifeblood of the Chinese nation, an essential source for nurturing the core values of socialism, and a solid foundation for China to stand firm in the world’s cultural turmoil.Xi Jinping has also repeatedly stressed that the exchange and mutual appreciation of civilizations is a significant driving force for human civilization’s progress and the world’s peaceful development. Each culture continues the spiritual bloodline of each country or each nation, which needs to be passed down and guarded from generation to generation but also needs to keep pace with the times and be innovative.

Language, history and culture are the top priorities in understanding a country and nation. We always talk about the popular phrases of telling China’s stories well, spreading China’s voices well, showing an accurate,three-dimensional, and comprehensive China to the world, and presenting a credible, lovely, and respectable image of China. Communicating China’s messages of language, history, and culture to the rest of the world is the first thing.

I feel the passion, hope, and role model in many sinologists, such as Dennis Schilling. Yet, as a Chinese, my knowledge of sinology and Chinese studies is feeble. This self-awareness may be inaccurate since sinology and Chinese studies are the bloodlines that flow in my body, the cultural lineage that deeply nourishes me, and the genes that make me who I am.That is my “nature” as well as my “l(fā)ife”.

The Renmin University of China is my alma mater, and Prof. Dennis Schilling’s office is located downstairs from my graduate school. It was September 1, and the campus was immersed in silence due to the epidemic. Prof. Dennis Schilling met me at the entrance of the campus.When I arrived at the conference room, I saw two fruit plates on the table. In the warm sunshine in the autumn, the fruits with water droplets glowed in the setting sun. “The meaning of life in all kinds of beings is not limited to self-protection, but also to meet the life needs of human beings or other creatures.” Tables, benches, sun, fruits, flowers, roads,Prof. Dennis Schilling and I all have our meaning, the meaning that transcends life itself and the existence of all things.

So what exactly is this meaning? First, I believe it must be an excellent way to start studying sinology.