中英雙語話中國歷史名人 第39期:程顥

Cheng Hao (1032~1085) and Cheng Yi (1033~1107) brothers developed Neo-Confucianism into an organized school of philosophy.

程顥(1032~1085)和程頤(1033~1107)兄弟二人把宋明理學發展成有組織的哲學學派。

Although their philosophies are usually considered together, their ideas developed in divergent directions.

儘管他們的哲學思想通常會被並置，但是兩人思想的發展方向是不一樣的。

Cheng Hao influenced the idealist school of Neo-Confucianism, while Cheng Yi influenced the development of the Rationalist school.

程顥影響了宋明理學的唯心主義學派，而程頤影響了理學派的發展。

Cheng Yi's statement, "Principle is one but its manifestations are many," is as well known in China as Descartes' "I think, therefore I am" is in the West.

程頤的“萬物皆只是一個天理”在中國，就跟西方笛卡爾的“我思故我在”一樣著名。

Cheng Hao was interested in both Buddhism and Taoism as a young man. Later he studied Confucianism, passed his civil service examinations, and attained high office; but because he opposed the radical reforms of the great innovator Wang An-shih(1021~86), he was dismissed from the government.

程顥年輕時對佛教和道教都感興趣，後來學習儒學，通過了科舉考試，做了高官；但是程頤因爲反對偉大的改革家王安石激進的改革政策而被撤職。

He joined his brother in Henan, and a circle of disciples gathered around them.

程顥在河南與弟弟聯手，形成了一個學派，擁有很多弟子追隨。

After Cheng Yi passed his civil service examinations, he served briefly as Imperial tutor (1069~70), but his stern conception of morality soon alienated many of those around him and he resigned.

程頤通過科考之後，做了短期的皇帝教師(1069~1070)，但是他嚴厲的道德觀念很快就使他周圍的很多人疏遠了他，於是程頤辭去職務。

For most of his life he declined high office. Nonetheless, he continued to criticize those in power.

程頤一生絕大多數時間都拒絕做官，但是他繼續批評當權人士。

As a result, in 1097 his land was confiscated, his teachings barred, and he was banished to Fu-chou, in southwest China.

結果，1097年程頤的土地被充公，學說被禁止，人也被流放到撫州。

Pardoned three years later, he was again censured in 1103. He was pardoned a second time, in 1106, shortly before his death. Because men feared to be associated with him, only four people attended his funeral.

三年後程頤被赦免，但是1103年他又遭責難，1106年再次被赦免，不久程頤去世二因爲人們怕與程頤有關聯，所以給他送葬的只有4個人。

The two brothers built their philosophies primarily on the concept of li-defined as the basic force, universal law, or truth underlying and governing all existence—an idea they brought to Neo-Confucianism from Buddhist and Taoist writings.

程氏兄弟的哲學主要建基於“理”的概念上。“理”被定義爲基本的力量、普遍適用的法則或控制萬物的潛在真理。這是他們從佛教著述和道教著述挪到宋明理學的一個概念。

While both agreed that exhaustive study of li is the best way to spiritual cultivation, Cheng Hao stressed calm introspection and taught that in his original state man was united with the universe.

儘管他們都認爲對“理”的詳盡研究是進行精神培養的最佳途徑，程顥卻強調冥想的重要性，並且宣揚人最初是與宇宙相統一的。

Cheng Hao's stress on meditation influenced the later Idealist school of Neo-Confucianism founded by Lu Hsiang-shan (1139~1193) and Wang Yang-ming (1472~1529).

程顥對冥想的強調影響了後來陸象山 ( 1139~1193)和王陽明(1472~1529 )建立的宋明理學的唯心主義學派。

Unlike his brother, Cheng Hao whose philosophy was originally called Tao Hsüeh (School of True Way) but came to be called Li Hsüeh (School of Universal Principles)—emphasized that the way to discover li is to investigate the myriad things of the universe in which li is present.

程頤的哲學最初被叫做“道學”，後來又被叫做“理學”。不像他哥哥，程頤強調發現理的方法是研究理蘊含於其中的萬事萬物。

Cheng Yi espoused many methods of investigation-induction, deduction, the study of history and other disciplines, and participotion in human affairs.

程頤支持許多研究方法：歸納、演繹、對歷史和其它學科的研究、參加人們的事務等。

A decade after Cheng Yi's death Chu Hsi (1130~1200) began to expand Cheng Yi's ideas into what came to be called the Cheng-Chu (after its two most important exponents) Rationalist school of Chinese philosophy; it dominated official circles until the Republican Revolution of 1911.

程頤去世10年後，朱熹(1130~1200)開始把程頤的思想發展成爲後來被人們叫做“程朱理學”(以它最重要的兩個倡導者命名)的學說; “程朱理學”在官場的統治地位一直到1911年辛亥革命爆發。

Very little of the writings of the Cheng brothers is still extant. Collected fragments of their writings have been gathered in the yi shu (“Surviving Works"), the Wai shu (“Additional Works"), and the Ts'ui Yen (“Choice Words"). A more complete sample of Cheng Hao's writing is available in the Ming-tao wen-chi (“Collection of Literary Works of Cheng Hao"). The writings of Cheng Hao have been gathered in the yi-chuan wen-chi("Collection of Literary Works by Cheng Hao"), the Ching-shuo (“Explanation of the Classics,” by Cheng Hao), and the yi chuan (“Commentary on the Book of Changes").

程氏兄弟的著述現存無幾，收集到的著述片段被整理成《河南程氏遺書》、《河南程氏外書》、《二程粹言》。程顥的著述比較完整的有《明道先生文集》，程頤的著述被編成《伊川先生文集》、《經說》、《周易傳》。

All the extant writings of the two brothers were collected in the Erh Cheng chüan-shu (“Complete Works of the Two Ch'engs”), published in Chinese in 1606.

二程現存所有著述都被收集在《二程全書》(1606)裏。

A. C. Graham's Two Chinese Philosophers: Cheng Ming-tao and Cheng Yi-chuan appeared in 1958.

1958年A. C.格雷厄姆的《兩位中國哲學家：程明道和程伊川》問世。