Inspiration from 'Historical Records: Essentials of Six Schools' for Modern Life (Part 1 of 7)

浅谈《史记.论六家之要旨》对现代生活的启发

七篇连载之一

总论：经史合参的重要性

Chapter 1

General

The Importance of Combining Classics and History

近代到现代，人类历史和生活有了很大的变化。随着科技的发展，人类开始进入电子和数字时代，电脑和人工智能突飞猛进，人类的未来何去何从？我们是否跟古人有了很大的区别？

From the modern era to the present day, human history and daily life have undergone profound changes. With the rapid development of science and technology, humanity has entered the electronic and digital age. Computers and artificial intelligence are advancing at an unprecedented pace. What direction will human civilization take in the future? Have we truly become very different from the people of the past?

我们自称是炎黄子孙，从黄帝开始，我们就有5000多年的历史，如果从《山海经》里查阅，我们就有200万年的历史。到底是多少年，这里先不讨论。中国古人讲，  “500年出一个圣人”，如果按照这样计算，孔子以后又过了500年，就出了汉代的司马迁。孔子整理文化典籍，是从尧典开始记载的。司马迁就把尧以前的上古文化都补齐了。司马迁并不只是一个史学家，如果大家能够把《史记》全部读完，就知道司马迁是一个上知天文，下知地理，中通人事的全才。《史记》的全文除了历史记载以外，《史记.书》的篇章，包括了礼书，乐书，律书，历书，天官书，封禅书，河渠书和平准书，一切天文地理历法的知识都在里面。

We Chinese often describe ourselves as descendants of the Yan Emperor and the Yellow Emperor. From the time of the Yellow Emperor, our civilization is said to have a history of more than 5,000 years. If we refer to the Shan Hai Jing (Classic of Mountains and Seas), that history may extend as far back as two million years. Exactly how many years it covers is a question that I will not discuss here.

Ancient Chinese tradition says that “a sage appears once every five hundred years.” If we follow this way of counting, then about five hundred years after Confucius came another remarkable figure: Sima Qian of the Han Dynasty.

Confucius compiled and transmitted the ancient cultural classics, whose historical accounts begin with the Yao Dian (Canon of Yao). Sima Qian, however, extended the narrative even further back, preserving traditions and accounts from the remote ages before Yao.

Sima Qian was far more than a historian. Anyone who reads the entire Records of the Grand Historian (Shiji) will discover that he was a scholar of extraordinary breadth, knowledgeable in astronomy, geography, history, government, and human affairs.

In addition to its historical narratives, the Shiji also contains the section known as the “Treatises” (Shu), including the Treatise on Rituals, Treatise on Music, Treatise on Pitch Standards, Treatise on the Calendar, Treatise on Astronomy, Treatise on the Feng and Shan Sacrifices, Treatise on Waterways, and Treatise on Economic Affairs. Together, these chapters preserve a vast body of knowledge concerning astronomy, geography, calendrical science, state rituals, and many other aspects of early Chinese civilization.

《史记》是距今2000年前司马迁所著，我们需要仔细阅读，细细思量。《史记》当中对诸子百家文化的总结是在《太史公自序》里面，这一段“论六家要旨”是司马迁的父亲太史公司马谈对于当时的六种主要文化派别做出了评价和对比，实在是非常高明精妙。

The Records of the Grand Historian (Shiji) was written by Sima Qian more than two thousand years ago. We need to read it carefully and reflect on it deeply.

In the Shiji, the summary of the various schools of thought appears in the “Postface of Tai Shigong.” The section known as “On the Essentials of the Six Schools” records the evaluation and comparison made by Sima Qian’s father, Sima Tan, who also held the title of Tai Shigong, of the six major intellectual schools of his time. His analysis is truly profound, subtle, and illuminating.

原文如下：

The original text is as follows:

易大传：“天下一致而百虑，同归而殊涂。”夫阴阳、儒、墨、名、法、道德，此务为治者也，直所从言之异路，有省不省耳。尝窃观阴阳之术，大祥而众忌讳，使人拘而多所畏；然其序四时之大顺，不可失也。儒者博而寡要，劳而少功，是以其事难尽从；然其序君臣父子之礼，列夫妇长幼之别，不可易也。墨者俭而难遵，是以其事不可遍循；然其强本节用，不可废也。法家严而少恩；然其正君臣上下之分，不可改矣。名家使人俭而善失真；然其正名实，不可不察也。道家使人精神专一，动合无形，赡足万物。其为术也，因阴阳之大顺，采儒墨之善，撮名法之要，与时迁移，应物变化，立俗施事，无所不宜，指约而易操，事少而功多。儒者则不然。以为人主天下之仪表也，主倡而臣和，主先而臣随。如此则主劳而臣逸。至于大道之要，去健羡，绌聪明，释此而任术。夫神大用则竭，形大劳则敝。形神骚动，欲与天地长久，非所闻也。

夫阴阳四时、八位、十二度、二十四节各有教令，顺之者昌，逆之者不死则亡，未必然也，故曰“使人拘而多畏”。夫春生夏长，秋收冬藏，此天道之大经也，弗顺则无以为天下纲纪，故曰“四时之大顺，不可失也”。

“夫儒者以六艺为法。六艺经传以千万数，累世不能通其学，当年不能究其礼，故曰“博而寡要，劳而少功”。若夫列君臣父子之礼，序夫妇长幼之别，虽百家弗能易也。“

墨者亦尚尧舜道，言其德行曰：“堂高三尺，土阶三等，茅茨不翦，采椽不刮。食土簋，啜土刑，粝粱之食，藜霍之羹。夏日葛衣，冬日鹿裘。”其送死，桐棺三寸，举音不尽其哀。教丧礼，必以此为万民之率。使天下法若此，则尊卑无别也。夫世异时移，事业不必同，故曰“俭而难遵”。要曰强本节用，则人给家足之道也。此墨子之所长，虽百长弗能废也。

法家不别亲疏，不殊贵贱，一断于法，则亲亲尊尊之恩绝矣。可以行一时之计，而不可长用也，故曰“严而少恩”。若尊主卑臣，明分职不得相逾越，虽百家弗能改也。

名家苛察缴绕，使人不得反其意，专决于名而失人情，故曰“使人俭而善失真”。若夫控名责实，参伍不失，此不可不察也。

道家无为，又曰无不为，其实易行，其辞难知。其术以虚无为本，以因循为用。无成埶，无常形，故能究万物之情。不为物先，不为物后，故能为万物主。有法无法，因时为业；有度无度，因物与合。故曰“圣人不朽，时变是守。虚者道之常也，因者君之纲”也。群臣并至，使各自明也。其实中其声者谓之端，实不中其声者谓之窾。窾言不听，奸乃不生，贤不肖自分，白黑乃形。在所欲用耳，何事不成。乃合大道，混混冥冥。光耀天下，复反无名。凡人所生者神也，所托者形也。神大用则竭，形大劳则敝，形神离则死。死者不可复生，离者不可复反，故圣人重之。由是观之，神者生之本也，形者生之具也。不先定其神［形］，而曰“我有以治天下”，何由哉？

我们从第一段开始读：

Let us begin with the opening passage:

“天下一致而百虑，同归而殊涂。夫阴阳、儒、墨、名、法、道德，此务为治者也，直所从言之异路，有省不省耳。”

“The truth underlying the world is one, though people may approach it through a hundred different lines of thought. Different paths may be taken, yet they ultimately lead to the same destination. The Yin-Yang School, Confucianism, Mohism, the School of Names, Legalism, and Daoism all seek to address the challenges of governing society and human life. Their approaches differ, but the difference lies mainly in whether their methods are more concise or more elaborate.”

在春秋战国时期，经过几百年的战争动荡，却造就了中国历史上一个学术空前繁荣的时代，就是我们最熟悉的“诸子百家”的时代。因此，太史公先引用孔子在易经里面的解释做一个概述：天下的真理是一致的，只是大家的思想方法和见解各有差别和不同，学术门派不论走的哪条道路，但是最终还是会回归到一条真理的道路上来。当时最主要的学术派系有六家：阴阳家，儒家，墨家，名家，法家和道家。这六家学术派别，是为了对治人类社会和生活上的各种问题而产生的。”省“，这里是简单的意思。就是说，各个学派所教导的方法和着重点不一样，讲的道理有多有少，也有简单或者复杂的区别，有些方法简约易行，有些方法繁缛难行。

During the Spring and Autumn Period and the Warring States Period, centuries of warfare and political upheaval unexpectedly gave rise to one of the most intellectually vibrant eras in Chinese history—the age of the Hundred Schools of Thought.

Therefore, Tai Shigong begins by citing a passage from the Book of Changes (Yijing) to provide an overall framework. The underlying truth of the world is one, yet people differ in their ways of thinking and understanding. Although different schools may follow different paths, they ultimately seek the same truth.

At that time, six major schools of thought were particularly influential: the Yin-Yang School, Confucianism, Mohism, the School of Names, Legalism, and Daoism. These schools emerged in response to the various challenges of human society and daily life.

The word sheng (省) in this context means “concise” or “simple.” In other words, the methods and emphases of these schools differed. Some taught more elaborate systems of thought, while others focused on a few essential principles. Some approaches were simple and easy to put into practice, while others were more complex and difficult to follow.

读中国的古书，必须要结合当时的历史来读，才能够明白当时文字的含义。这里引用汉代初期的历史背景作为参考，给大家一个更好的理解。西汉建国以后，因为秦朝的法家治国非常严酷，人民生活痛苦，因此汉朝初期的政策是休养生息，也就是后世说的“外示儒术，内用黄老“。汉高祖刘邦的儿子刘恒，就是汉文帝，继续沿用汉初的休养生息的政策。汉文帝的皇后是窦姬，后称窦太后，这个窦太后也是喜欢黄帝、老子学说。文帝的儿子汉景帝刘启，也在母亲的影响之下学习“黄老”学说，这就是历史上有名的“文景之治”。文帝和景帝的时期，儒生一直得不到提拔和重用。到了汉武帝刘彻即位，窦太后被尊太皇太后，有很多儒生不满一直得不到重用，鼓动汉武帝推新政，提拔儒生。因为窦太后的反对，武帝一直不能实现新政，直到窦太后去世后，汉武帝推行新政，启用儒家学者董仲舒，推行“罢黜百家，独尊儒术”和“君权神授”的新政。

When reading ancient Chinese texts, it is essential to understand them within their historical context. Only then can we fully appreciate the meaning of the words and ideas they contain. To provide a clearer understanding of the discussion that follows, it is helpful to briefly review the historical background of the early Han Dynasty.

After the founding of the Western Han Dynasty, the rulers sought to recover from the hardships caused by the Qin Dynasty. The Qin government had largely adopted Legalist policies, which were often strict and severe, placing great burdens on the people. As a result, the early Han rulers adopted a policy of recovery and restoration, allowing society and the economy to regain strength. Later generations summarized this approach with the phrase: “Outwardly promoting Confucian teachings while inwardly employing the principles of Huang-Lao.”

Liu Heng, the son of Liu Bang (Emperor Gaozu of Han), became Emperor Wen of Han and continued the policy of recovery established during the early Han period. His consort, Lady Dou, later became known as Empress Dowager Dou. She was a devoted supporter of Huang-Lao thought, a tradition that drew upon the teachings associated with the Yellow Emperor and Laozi.

Under his mother's influence, Emperor Wen’s son, Liu Qi (Emperor Jing of Han), also embraced Huang-Lao philosophy. Together, the reigns of Emperor Wen and Emperor Jing became known as the “Reigns of Wen and Jing,” a period remembered for political stability, economic prosperity, and relatively light government intervention.

During the reigns of Emperor Wen and Emperor Jing, Confucian scholars did not occupy a dominant position in government. This situation changed when Liu Che ascended the throne as Emperor Wu of Han. At that time, Empress Dowager Dou had become Grand Empress Dowager. Many Confucian scholars, dissatisfied with their limited influence, encouraged Emperor Wu to introduce new policies and promote Confucian learning.

However, because of the opposition of Grand Empress Dowager Dou, Emperor Wu was unable to fully implement these reforms during her lifetime. Only after her death did he carry out his new policies. He appointed the Confucian scholar Dong Zhongshu and promoted the famous policy later summarized as “Rejecting the Hundred Schools and Honoring Confucianism Alone,” together with the doctrine that imperial authority was sanctioned by Heaven.

这一篇“论六家要旨”，就是在这样的背景之下整理出来的。这六家的学派的内容，并不是我们现代人想象的那么简单。2000年以前，中国的文化就已经到达了人类历史上智慧和成就的最高点，如果现代人能够仔细研究每一个学派的内容，就能够知道，现代产生的学派，同样是“同归而殊途“，只是讲解的方法和文字有变化，内容始终不能超越古人的智慧。这也是我们现代人需要客观学习的关键。

It was within this historical context that “On the Essentials of the Six Schools” was compiled.

The teachings of these six schools are far more profound than many modern readers might imagine. More than two thousand years ago, Chinese civilization had already reached an extraordinary level of intellectual and cultural achievement. If we carefully study the ideas and principles of each school, we may discover that many modern theories and schools of thought are, in their own ways, also examples of “different paths leading to the same destination.”

The methods of explanation and the language may have changed over time, yet the fundamental questions concerning human life, society, and governance remain remarkably similar. For this reason, the wisdom of the ancients continues to offer valuable insights for the modern world.

This, in my view, is one of the most important reasons why we should approach these classical teachings with an open mind and study them with objectivity and care.

Originally published in Jian Geyang’s Weibo column

Health and Happiness Can Be Simple

来自简歌扬的微博专栏

健康快乐就是这么简单

山水闲人 Jane2021年9月18日

Continue Reading 继续阅读

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《六家要旨》系列系统介绍了影响中国文明发展的主要思想传统。欢迎在 IAK 数字馆藏中继续阅读本系列完整内容：

• 阴阳家• 儒家• 墨家• 名家• 法家• 道家

Read the complete collection of The Six Essential Schools of Chinese Thought in the IAK Digital Archive:

• Yin-Yang School

• Confucianism

• Mohism

• School of Names

• Legalism

• Daoism

This article is part of the IAK Digital Archive, an ongoing collection dedicated to classical wisdom, cultural heritage, and contemporary reflection. Through the study of Eastern and Western traditions, we seek to build bridges between past and present, knowledge and practice, self-cultivation and modern life.

For more articles, thematic series, and member-exclusive resources, please visit:

本文为 IAK 数字馆藏系列内容之一。数字馆藏致力于整理、研究与分享古今智慧、文化传承与当代思考，通过经典阅读与跨文化对话，连接过去与未来，连接知识与实践，连接个人成长与现代生活。

更多文章、专题系列及馆藏内容，欢迎访问：

https://www.iak-switzerland.org/archive

Preserve memory for the past. Leave kindling for the future.

为过去保留记忆，为未来留下火种。