这是一篇思想随笔,我们节选出上下两篇。在自问自答、玲珑剔透的语言中,作者带我们游历了一次思想故国,中国的,西方的,是的,但他要告诉我们的:在欧亚大陆两端起源的思想王国也是我们共同的。从而,为我们提供了重读思想史的新路径,颠覆了两大文化板块静态对立的线性认知模式。法国汉学家、哲学家F.于连是文化对立模式的典型代表,作者因此将他的各种公设作为分析的出发点。“差异与相似”从来不可分离,“普遍-特殊”并非如此这般地存在。他者的精神疏离提示我们未思的问题,发现虚假的显而易见,理解分类范畴的特点。局外者清。差异不意味着不可通约或不可翻译。相似不意味着一致。作者在类型学的差异之上描述了中西哲人及思潮的似与不似,指出不同情景中问题的相似性及主题的相似性。从罗马路径了解中国,从中国出发重新发现并重新表述中西方共有的,它们因各取所需而体现了不同的可选择性。作者从学术、形式、语言、沉思、生命、智慧的角度对思想之思想进行了有趣而必要的梳理,让我们看到那些被认为是中-西对立的现象,竟然与贯穿在西方历史内部的古代-现代之间的对立颇多相似。从只见树木到也见森林需要时间,需要更换眼镜,需要走出哲学,需要回到生活,那个人出生、活着、死亡的具体世界。普遍的人类状况生成的诗化的现实肯定比思想和意识形态更普遍。而符号(数学)语言的抽象世界也比历史文化空间更普遍。 This is an essay of ideas, we have selected two articles. In a self-explanatory, exquisitely carved language, the author takes us through an ancient homeland of thought, China, the West, yes, but he wants to tell us that the kingdoms of thought that originated at both ends of Eurasia are also ours. Thus, it provides us with a new path to reread the history of ideas and subverts the linear cognitive model of static opposition between the two major cultural plates. French sinologist and philosopher F. Yu Lian is a typical representative of the cultural opposite mode, so the author uses his various public positions as the starting point for analysis. “Differences and Similar ” has never been separable, “universal - special ” not so exist. The spiritual alienation of the other suggests our unimaginable problems and discovers that the false is obvious and understands the characteristics of the category. Outsiders clear. Differences do not mean incommensurate or untranslatable. Similar does not mean consistent. The author describes the similarities and differences between Chinese and Western philosophers and ideological trends on the basis of typological differences and points out the similarities and the similarities of the themes in different scenarios. Understanding China from the Roman path and starting from China rediscovered and re-stated the common ground between the West and the West. They embody different selectivities because of their needs. The author carries out an interesting and necessary combing of ideological thinking from the angles of academic, formal, linguistic, contemplative, life, and wisdom, so that we can see that what is considered to be a “China-West antagonism” is not the same as that which runs through Western history The ancient - the opposition between modern quite similar. It takes time from seeing trees to seeing forests, changing glasses, getting out of philosophy and going back to life, the concrete world of birth, death, and death. The poetic reality of universal human conditions is certainly more prevalent than ideology and ideology. The symbolic (mathematical) language of the abstract world is also more common than the historical and cultural space.