Chinese philosophy–6. The way Chinese philosophers express themselves

Posted: 2014 年 05 月 05 日 in Chinese philosophy

The Way Chinese Philosophers Expressed Themselves

A Western student beginning the study of Chinese philosophy is instantly confronted with two obstacles. One, of course, is the language barrier; the other is the peculiar way in which the Chinese philosophers have expressed themselves. I will speak about the latter first.

When one begins to read Chinese philosophical works, the first impression one gets is perhaps the briefness and disconnectedness of the sayings and writings of their authors. Open the Confucian Analects (論語) and you will see that each paragraph consists of only a few words, and there is hardly any connection between one paragraph and the next. Open a book containing the philosophy of Lao Tzu, and you will find that the whole book consists of about five thousand words—no longer than a magazine article; yet in it one will find the whole of his philosophy. A student accustomed to elaborate reasoning and detailed argument would be at a loss to understand what these Chinese philosophers were saying. He would be inclined to think that there was disconnectedness in the thought itself. If this were so, there would be no Chinese philosophy. For disconnected thought is hardly worthy of the same of philosophy.

It may be said that the apparent disconnectedness of the sayings and writings of the Chinese philosophers is due to the fact that these sayings and writings are not formal philosophical works. According to Chinese tradition, the study of philosophy is not a profession. Everyone should study philosophy just as in the West everyone should go to church. The purpose of the study of philosophy is to enable a man, as a man, to be a man, not some particular kind of man. Other studies—not the study of philosophy—enable a man to be some special kind of man. So there were no professional philosophers; and non-professional philosophers did not have to produce formal philosophical writings. In China, there were far more philosophers who produced no formal philosophical writings than those who did. If one wishes to study the philosophy of these men, one has to go to the records of their sayings or the letters they wrote to disciples and friends. These letters did not belong to just one period in the life of the person who wrote them, nor were the records written only by a single person. Disconnectedness or even inconsistency between them is, therefore, to be expected.

The foregoing may explain why the writings and saying of some philosophers are disconnected; but it does not explain why they are brief. In some philosophic writings, such as those of Mencius and Hsun Tzu, one does find systematic reasoning and arguments. But in comparison with the philosophic writings of the West, they are still not articulate enough. The fact is that Chinese philosophers were accustomed to express themselves in the form of aphorisms, apothegms, or allusions, and illustrations. The whole book of Lao Tzu consists of aphorisms, and most of the chapters of the Chuang Tzu are full of allusions and illustrations. This is very obvious. But even in writings such as those of Mencius and Hsun Tzu, mentioned above, when compared with the philosophical writings of the West, there are still too many aphorisms, allusions, and illustrations. Aphorisms must be very brief; allusions and illustrations must be disconnected.

Aphorisms, allusions, and illustrations are thus not articulate enough. Their insufficiency in articulateness is compensated for, however, by their suggestiveness. Articulateness and suggestiveness are, of course, incompatible. The more an expression is articulate, the less it is suggestive—just as the more an expression is prosaic, the less it is poetic. The sayings and writings of the Chinese philosophers are so inarticulate that their suggestiveness is almost boundless.

Suggestiveness, not articulateness, is the ideal of all Chinese art, whether it be poetry, painting, or anything else. In poetry, what the poet intends to communicate is often not what is directly said in the poetry, but what is not said in it. According to Chinese literary tradition, in good poetry “the number of words is limited, but the ideas it suggests are limitless.” So an intelligent reader of poetry reads what is outside the poem; and a good reader of books reads “what is between the lines.” Such is the ideal of Chinese art, and this ideal is reflected in the way in which Chinese philosophers have expressed themselves.




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