政治哲学（续二）
2023-03-15 15:41阅读：
Non-Western Political Thought.
Eastern political thought must at least be
noted. Western scholars are now, for example, beginning to look at
Kautilya, the so-called Indian Machiavelli” of the 4th
century B. C. However, he is not much concerned with broad
political speculation, theories of ethics, or the origin of the
state.
非西方的政治思想。人们至少应该注意到东方的政治思想。例如，西方学者现在开始在关注考底利耶，公元前4世纪所谓印度的马基雅维利。然而，他并不太关心广泛的政治投机、伦理学理论，或国家的起源。
The Hindu notion of dharma—right behavior—can be
EXPRESSED in rules of action. But these are more or less passively
accepted rather than actively chosen. The many forms of
dharma are all directed toward an ultimate transcendent
reality.
印度教达摩的概念---正确的行为---可用行动规则来表达。但这些或多或少是被动接受，而不是主动选择。达摩的许多形式都是指向一种终极的超验现实。
By contrast, Chinese Taoist and Confucian thought is entirely
concerned with this world. (The Chinese are almost the only people
who do not have a central cosmological myth of an external
creator.) The Tao-te ching (Book of the Way) portrays an
emperor “above government” who “does nothing and accomplishes
everything.” He lets nature take its course. He is a sage, but the
opposite of Plato’s “intellectual” activist philosopher-king.
相比之下，中国的道家和儒家思想完全关注这个世界。（中国人几乎是唯一没有外部创造者的中心宇宙论神话的民族）。《道德经》（Book
of the Way）描绘了一个
“高于政府”的皇帝，他“无为而无不为”。他让大自然顺其自然。他是一位圣贤，但与柏拉图“知识分子”激进的哲学家-国王相反。
Confucius did not offer a systematic philosophic view of
politics but rather a conservative, skeptical ideal of the
“superior man” (Chun-Tzu), who would perform the roles assigned to
him with benevolence and humanity (jen). He regarded the
rituals (li) of the Chou dynasty as important sources of
stability. The 16th century neo-Confucian idealist Wang
Yang-Ming (Wang Shou jen) reaffirmed the idea of Mencius (a
disciple of Confucius) of a free spirit discovering truth within
the self. Later followers could almost, but not quite, turn it into
an individualistic revolutionary doctrine.
孔子没有提供一套系统的政治哲学观点，相反，提供一套保守的，怀疑的“君子”（Chun-Tzu）理想，君子会以仁慈和人性（仁）完成指派给他的任务。他把周朝的礼（li）看作重要的稳定来源。16世纪，新儒家理想主义者王阳明（王守仁）重申了孟子（孔子的一位门徒）的这一理想，即自由的精神在自我中发现真理。后来的追随者们几乎可以，但不完全，将其变成了一种个人主义的革命学说。
The most significant Islamic contribution to political
thought was made by the 10th century al-Farabi, who sought to
reconcile Islam with Greek political philosophy, particularly with
Plato’s ideas of the virtuous regime and the
philosopher-king.
伊斯兰教对政治思想最重要的贡献是由10世纪的阿尔法拉比完成的，他力图将伊斯兰教与希腊政治哲学，尤其是将柏拉图关于道德政权与哲学家-国王的理念调和在一起。
Though political philosophy as such is a product of Western
thinking, it would be parochial to assume that the rich and complex
cultures of the East have had no contribution to make to its
refinement. The “envelopmental” intuitive thinking of the East is
very different from the “linear” conceptual thinking of the West,
and communication between East and West remains difficult. But the
physical separation of the two is over, and cultural
interpenetration is inevitable. The influence on the West of the
Gandhian political methods of ahimsa (non-injury of living
creatures) and satyagraha (involving nonviolent action) is
significant. But it is hardly comparable to the influence of
Western parliamentary ideas and Marxist political ideas on the
East. Ironically, it is Western technology, Western capitalism, and
Western communism that are most conspicuous in 20th
century Eastern and African politics.
尽管政治哲学本身是西方思维的产物，但如果假定丰富而复杂的东方文化对西方思维的改进没有任何贡献的话，那就是狭隘。东方的“包络式”直觉思维与西方的“线性”概念思维是极为不同的，而且在东方与西方之间的交流依然困难。但双方的物理分隔已经结束，而文化的相互渗透是不可避免的。甘地的非暴力（对生物体的非暴力）和不合作主义（涉及非暴力行动）的政治方法对西方的影响是重大的。但它很难与西方议会观念和马克思主义政治观点对东方的影响相比较。
LEE C. McDONALD, Pomona College and Claremont Graduate
School
李·C.
麦克唐纳
波莫纳学院与克莱蒙特研究生院
2023年3月14日
（译者注：该部分词条位列《大美百科全书》1985年版，第22卷，第348页至349页）
