“Between Russell and Confucius : China's Russell expert, Zhang Shenfu (Chang Sung-nian)” (Publication, 1991-1992)
Year
1991-1992
Text
Schwarcz, Vera. Between Russell and Confucius : China's Russell expert, Zhang Shenfu (Chang Sung-nian). In : Russell : the journal of the Bertrand Russell Archives.
http://digitalcommons.mcmaster.ca/cgi/viewcontent.cgi?article=1350&context=russelljournal. (Russ8)
http://digitalcommons.mcmaster.ca/cgi/viewcontent.cgi?article=1350&context=russelljournal. (Russ8)
Type
Publication
Contributors (1)
Schwarcz, Vera
(Rumänien 1947-) : Mansfield Freeman Professor of East Asian Studies, Wesleyan University, Middletown Ct.
Mentioned People (1)
Russell, Bertrand
(Trelleck, Monmouthsire 1872-1970 Plas Penrhyn bei Penrhyndeudraeth, Wales) : Philosoph, Logistiker, Mathematiker, Literaturnobelpreisträger ; Dozent Cambridge, Oxford, London, Harvard University, Chicago, Los Angeles, Beijing
Subjects
Philosophy : Europe : Great Britain
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References / Sources
Chronology Entries (11)
| # | Year | Text | Linked Data |
|---|---|---|---|
| 1 | 1920.03.16 |
Zhang, Shenfu. Ji bian zhe. In : Chen bao ; 16. März (1920). [Letter to the editor about John Dewey]. "The night before last, Mr. Dewey talked about Bertrand Russell as a despairing pessimist. In fact, Russell stands for ethical neutrality (lun li zhong li). Russell stands beyond judgement in all categories of thought. Furthermore, Dewey is thoroughly mistaken when he describes Russell's philosophy as elitist. This leads us to think of him as somehow anti-democratic. In fact, Russell is a thorough realist who upholds logical atomism (duo li yuan zi lun) and the principle of absolute pluralism (duo yuan lun). Russell's philosophical method is to dissect all categories of thought, be they political, scientific or philosophical. To make this clear I have translated his piece on Dreams and facts which appeared first in the January issue of Athenaeum and was reprinted again in the February, 1920 issue of Dial." |
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| 2 | 1920.10.12 | Bertrand Russell arrived in Shanghai. Zhang Shenfu was on hand to welcome him to China. Zhang had, by that time, already made plans to go to France on the same boat as Cai Yuanpei. After the public meeting with Russell in Shanghai, Zhang and Russell continued conversation over tea in Beijing in November. |
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| 3 | 1920.10.30 |
Zhang, Shenfu. Ji bian zhe. In : Chen bao ; 30. Okt. 1920. [Letter to the Editor about Bertrand Russell]. Mr. Zhang Dongsun's is thoroughly misreading Bertrand Russell when he describes his philosophy with the Chinese words 'shi yong zhu yi'. The English equivalent for this is 'pragmatism' not 'realism'. This is a major, fundamental mistake. Anyone who knows anything about contemporary philosophy and about Russell's work knows that Russell is a firm opponent of pragmatism. His view is very different from Bergson and Dewey, in the same way that his mathematics is fundamentally different from that of Galileo. Since last year, when he began to study modern psychology, Russell has developed a new theory which suggests that there is no difference between mind and matter. They are both part of a continuum of varied perception. In this respect, Russell's theories are quite close to those of William James. Russell's idea that 'truth propositions correspond to actual facts' is nonetheless different from James' notion that 'truth is an assumption we need in order to proceed with the work of philosophy'. The difference in their positions is amply evident in the Principia mathematica and in other of Russell's works. So how can one of our so called illustrious commentators make such a fundamental mistake ? |
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| 4 | 1920.11.09 |
Letter from Zhang Shenfu to Bertrand Russell 9 Nov. 1920. Probably I will leave Peking for France on the 17th, or later. I am very sorry we would separate so soon. But even I go to France, I will continually study your philosophy and as I always attempt to read anything you write, henceforward when you publish books or articles (even reviews), please kindly make me knowing at once. Thank you in anticipation for the trouble you will take. May you favour me with a copy of your photograph with your autograph ? I only wish this because I worship you. |
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| 5 | 1920.11.10 |
Letter from Bertrand Russell to Zhang Shenfu. 10. Nov. 1920. I am very sorry your are going away so soon. I would have made more attempts to see you, but was persuaded you hated me on account of my criticism of Bolshevism. Letter from Zhang Shenfu to Bertrand Russell. Many thanks for your reply. I will see you tomorrow at the time requested. I am delighted very much by your so estimable reply. Its last sentence surprises me also very much. Not only I never hated you at all, but I hope eagerly that there would be no hatred at all. Even Mr. Anatole France's saying 'to hate the hatred', for me, is not quite right. Your criticism of Bolshevism are all right, and valuable, I believe. Even if not so, there would be no reason for me to hate only on account of this. You said, 'If I be a Russian, I would defend the socialist gov't' (cited from memory). This attitude, I quite admire. Though I consider Russia as the most advanced country in the world at the present, and though I believe in communism, I am not a Bolshevik. This is of course also your opinion. I believe I agree with you at nearly every point and believe myself I can almost always understand you quite correctly. |
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| 6 | 1921 |
Liang, Shuming. Dui Luosu zhi bu man [ID D28357]. To my friend Zhang Shenfu who already loves Russell's theories. Over the past, seven, eight years, he has not stopped talking about and praising Russell's theories. Following Mr. Zhang's urgings, I have also tried to read Russell's works and to like them. And in fact found that some aspects of his theories accord well with my own thought – such as his social psychology. Also his theory of impulsion is quite coherent. I also found Russell's theories of cognition and of the essential continuity of all matter very suggestive. Last year, when Russell passed through Nanjing, he gave a very convincing lecture on the subject using the example of the concept of 'hat' to prove that hats seen by people in the present are nothing more than extensions of hats that they have seen before – though they might not actually be the hats bought originally. So I accept some of Russell's theories. But my dissatisfaction with Russell's thought is more serious. I am full of doubt about its foundation. What gives me great unease about Russell is the way he criticizes – quite unfairly and ignorantly the theories of Bergson. Although I do not know much about mathematical logic, sill, I have deep reservations about Russell's unscholarly attitude in intellectual debate. It is well known that Russell opposes Bergson. But he has never bothered to understand the other's point of view. In Beijing, he attacked Bergson for 'mythical idealism' without any basis at all. Finally, I also want to warn my readers about the quest for an all encompassing, comprehensive philosophy. Truths attained through such comprehensive philosophies might sound good. Indeed, they appear to be perfect in their claim to certainty. But the real truth is always more complex. It is neither as pleasant nor as fine sounding as Russell likes to claim. A scholar is an expert only in his own field. Outside of it, he is just a commoner. Zhang Shenfu is right in saying that 'Today's philosophy belongs either to the Russell's school or to that of Bergson'. One is a leader in rationalism, the other is a leader in non-rational thought. Russell and Bergson are the two greatest contemporary philosophers. Although they are different, each has claim to truth. But from Russell's short-sighted words it is evident he is not open to learning. He seeks for truth, but cannot attain it. In this Russell has forsaken the outlook of a true scholar. I write this not only to criticize Russell. There are many people who discuss philosophical issues the same way as Russell does. I have been feeling pity for them for a long time now. The reason that such persons cannot be true scholars is they are not prudent in their outlook. They do not know that only one who is calm, careful and insightful can be a truly great philosopher. |
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| 7 | 1931 |
Zhang, Shenfu. Guanyu Luosu. [Betrand Russell]. [ID D28406]. I have been wanting to write something about Bertrand Russell for a long time. He will be 60 years old next May. I very much wanted to write a big, thick book about his thought by way of congratulation. What I have here instead, is sort of a foreword to that project. It is only an expression of my personal interest in Russell. But actually if you stop to think about, what other criteria is there for truth but that of interest, or rather beauty. What is life for, if not for the expression, the fulfillment of interest ? But whether my interests will find an echo among readers is beyond my ability to predict. When asked what do you like best and would have liked to be Russell answered : 'I would have liked to know physics best and be a physicist'. 'What are you most afraid of ?' 'I fear most becoming a boring companion to my friends'. 'When was the happiest and the most unhappy time in your life ?' 'The unhappiest was the time of my birth. The happiest will probably be when I die'. 'What do you like most and least about yourself ?' What I like the most about myself is that many people like me. What I dislike is that I hate myself'. |
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| 8 | 1962.09.17 |
Letter from Bertrand Russell to Zhang Shenfu. 17. Sept. 1962 It was very rewarding for me to receive your thoughtful and kind letter. I am enclosing to you a copy of a programme given to me on the occasion of my ninetieth birthday, which I value and should wish you to have. I am also sending you a copy of my History of the world in epitome which I hope you will like. I should very much like to see you again to discuss all that has happened in the years since we last met. Naturally, those who write about one have their own particular Veltanschauung [sic], which affects their vision of oneself. I am not publishing my autobiography until after my death, because there is so much that affects contemporary events, and because there is much that I am hoping to add to it. The danger of nuclear war is overwhelming and terrifying, and I feel that I must do anything I am able to prevent it. I hope that you will write again, because it was a source of pleasure for me to hear from you. |
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| 9 | 1979 |
Interview : Zhang Shenfu and Vera Schwarcz about Bertrand Russell. Zhang Shenfu : I believe I understand Russell. Maybe I am the only one in China who really does. Russell himself did not understand Confucius. But, in fact his thought is very close to Confucius. I see this similarity even if nobody else does. Even if Russell were to deny it. My philosophy brings them together. I am like a bridge (qiao liang), you might say. Among all philosophers I have read, and there have been so many, those two are the ones I respect and admire the most. I did not invite Russell to China – Liang Qichao did. I did not translate his public lectures. Zhao Yuanren, an American-educated young man, did. I did not even translate Russell's lecture notes. A member of the New Tide Society, Sun Fuyuan did. I was not even involved in the founding of the Chinese 'Russell Society' in 1921. I had already gone to France. Your friend does not tell my story but that of others who stayed on in China after I left. I did something else, something maybe more important. I translated Russell's philosophy. I introduced him to Chinese readers as an important modern thinker. I think I set the stage for informed appreciation. I was the first to translate most of Russell's key texts into Chinese. Others followed with longer books, more technical works. But I introduced all the key phrases, all the key themes. I was the first to notice and to emphasize what was new in Russell's thought. For example, I was the first to emphasize the concept of philosophy as 'the science of the possible' – though I am not sure where this concept appears in Russell's works. I was also the first to translate and interpret the logical concept of 'gui lun' – from the English 'falsification' – which is fundamental for all of logical analysis. I also translated the concept of 'analysis' very differently from all others. I used the Chinese term 'jie xi' instead of the more commonly used 'fen xi'. Why, you wonder ? Because I believe 'jie xi' is more logical. It also sounds more new somehow. 'Fen xi' suggests something being cut up. Scattered, severed – as if by one blow. 'Jie xi', by contrast is not so simple. How is it more complex, you ask ? I feel that there are many more steps involved in 'jie xi'. When something is subjected to logical analysis, it is a slow, systematic operation. 'Fen xi' was widely accepted as a synonym for 'analysis' when I began my work on Russell. But I did not think it conveys the full implications of Russell's thought. It was too simple. So I made an innovation through translation. Maybe this is my most important contribution to clarifying Russell's work in twentieth-century China. But Russell, you see, ended up so one-sided in his philosophical outlook. His philosophy is useful in seeing only discrete parts of a problem. I wanted to think about the whole. In many ways Russell was biased. He opposed materialism. But materialism and idealism are just wo sides of the same coin. Materialism does not see the heart (or 'mind', xin) while idealism fails to appreciate outward realities. My own philosophy seeks for a more comprehensive view of experience, for a more thorough realism, for an expansive objectivity. So I went back to certain ideas in Chinese philosophy – especially to the Confucian notions of 'ren' (tolerance, humanism) and 'zhong' (the unprejudiced golden mean). |
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| 10 | 1983 |
Zhang Shenfu about The problems of philosophy by Bertrand Russell. In this book Mr. Russell uses the example of the painter to talk about how an artist becomes interested in the appearance of things. By contrast, the practical person wants to know what things are really like. The philosopher, in turn, is moved by an even more profound desire to know the inner quality (ben ti) of things. According to Russell, philosophy is not the process through which one finds concrete, definite answers to this or that question. Unlike the physicist, the philosopher studies the questions themselves. Philosophical questions broaden our conception of reality. They enrich our inner feelings and imagination and diminish arbitrary self-righteousness. Arbitrary self-righteousness, Russell wrote, is difficult to undo. More difficult than acquiring Reason. Still, this is the most important object of philosophy. It is concerned with nothing less than the universe as a whole. The subject is so great that it must, by necessity, stretch our minds as well. To put it simply, it is possible for us to strive to obtain truth – a truth that is part of the great objective truth of the universe. |
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| 11 | 1983 |
Zhang, Shenfu. Wo dui Luosu de zan pei yu liao jie [ID D28256]. [My admiration for and understanding of Russell]. [Geschrieben 1983].]. To be a great philosopher, a person must be creative. He must have something original to say about the human condition and have a noble purpose in philosophizing. Russell did not fail to meet all of these criteria. Tu sum op Russell's live : he was not only a great philosopher, but also a theorist of education. He also fought for justice and peace. He was tireless in his appeal to critical reason and in the fight against Fascism. His great achievements in mathematical logic have transformed the entire philosophical world. Thus I write this article to show my admiration and respect for Russell. 1914, when I entered Beida's undergraduate school, the library finally opened a reading room. Books in Western languages were placed on bookshelves along the walls. But the shelves were locked up most of the time. Still, I came often. Because of my frequent appearances, I became very familiar and friendly with the librarian. So, I was allowed to read whatever I wanted from the locked shelves. There were very few books in the reading room at the time. Other than a few texts on engineering, there was almost nothing that I did not read. One day, I found a very interesting book, published in the US in 1914. The title was 'Our knowledge of the external world' written by Bertrand Russell. From the first time I read it, I sensed that it was full of new meaning for me. Then, I read it two more times growing more interested in its author, Bertrand Russell. Russell's speeches were easy to understand, fluent, humorous and inspiring. When analyzing a problem, Russell explained the problem in simple terms. His reasoning powers were penetrating, but not without irony. But it was not a hurting sort of irony. To me, his voice sounded like spring water from a sacred mountain. It cools and clams. It also leaves one with a chilly, alert, pleasant sensation. |
Sources (2)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1930 |
Liang, Shuming. Dui Luosu zhi bu man. In : Shuming sa hou wen lu. (Shanghai : Shang wu yin shu guan, 1930). [My reservations about Bertand Russell]. [Geschrieben 1921]. 漱溟卅後文錄 |
Publication / Russ232 | |
| 2 | 1989 |
[Russell, Bertrand]. Luosu zhe xue yi shu ji. Zhang Yuenian, Zhang Shenfu yi. (Beijing : Jiao yu ke xue chu ban she, 1989). (Zhong hua wen hua jiao yu cong shu). 罗素哲学译述集 [Enthält] : Gai ran yu gai lü. [Necessity and probability. Original-Titel nicht gefunden]. Ke xue shi mi xin de me ? Übersetzung von Russell, Bertrand. Is science superstitious ? In : Sceptical essays. (New York, N.Y. : W.W. Norton, 1928). 科學是迷信的麼 ? Meng yu shi shi. Übersetzung von Russell, Bertrand. Dreams and facts. In : The Athenaeum ; nos 18, 35 (1919). 梦与诗诗 Min zhu yu ge ming. Übersetzung von Russell, Bertrand. Political ideals. (New York, N.Y. : The Century Co., 1917). 民主與 命論 Ou zhou shi yi ge cheng gong zhe me ? Übersetzung von Russell, Bertrand. Is Europe a success ? 歐洲是一個成功者麼 ? Shen me shi de ren ke xi ? Übersetzung von Russell, Bertrand. Nice people. In : Harper’s monthly magazine ; no 163 (1931).什麼式的人可喜？ Shen me shi xi yang wen ming ? Übersetzung von Russell, Bertrand. What is Western civilization ? In : Scientia ; vol. 46 (July 1929).In : Scientia ; vol. 46 (July 1929). 什麼是西洋文明？ Shen me shi wu zhi. Übersetzung von Russell, Bertrand. The ABC of relativity. (London : Kegan Paul, 1925). Chap. 14. What is matter ? 什麼是物質 Wo men shi zai zhi dao shen me ne ? Übersetzung von Russell, Bertrand. The limits of empiricism. In : Proceedings of the Aristotelian Society ; vol. 36 (1935-1936). 我們實在知道什麼呢 Wo men suo neng zuo de. Übersetzung von Russell, Bertrand. The policy of the entente, 1904-1914. Chap. 5. (Manchester : The National Labour Press, 1916). 我們所能做的 Xian dui lun yu zhe xue. Übersetzung von Russell, Bertrand. The ABC of relativity. (London : Kegan Paul, 1925). Chap. 15 : Philosophical consequences.相對論與哲學 Yi wei de yi wei. Übersetzung von Russell, Bertrand. Meaning of meaning. In : Dial ; 81 (1926).意味的意味 Ying wei zhu yi yu jia zhi. Übersetzung von Russell, Bertrand. Sceptical essays. (London : Allen & Unwin, 1928). Chap. VII : Behaviourism and values.意味的意味 Yingguo dui Hua de chun ju. Übersetzung von Russell, Bertrand. The British folly in China. In : The Nation ; no 124 (1927).英國對華的蠢劇 You er de xun yu. Übersetzung von Russell, Bertrand. The training of young children. In : Harper's monthly magazine ; no 155 (1927).幼兒的訓練 Yu yan yu yi wei. Übersetzung von Russell, Bertrand. The analysis of mind. (London : Allen & Unwin, 1921). Chap. 10 : Words and meaning.語言與意味 Zhe xue li de ke xue fa. Übersetzung von Russell, Bertrand. Scientific method in philosophy. (Oxford : Clarendon Press, 1914).哲學裏的科學法 Zhe xue zhi jia zhi. Übersetzung von Russell, Bertrand. The value of philosophy. In : Russell, Bertrand. The problems of philosophy. Chap. XV. (London : Oxford University Press, 1912).哲学值价値 Zi ran yu ren. Übersetzung von Russell, Bertrand. Introduction : Russell, Bertrand. Icarus or the future of science. (London : Kegan Paul, 1924). 科学的将来 Wo dui Luosu de zan pei yu liao jie. [My admiration for and understanding of Russell]. [Geschrieben 1983]. 我對羅素的贊佩與了解 |
Publication / Russ134 |
Cited by (1)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 2000- | Asien-Orient-Institut Universität Zürich | Organisation / AOI |
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