He, Lin
(1902-1992) : Philosoph, Professor für Philosophie, Institute für Philosophie, Akademie für Sozialwissenschaften, Beijing
Name Alternative(s)
He, Zizhao
Subjects
Index of Names : China
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Periods : China : People's Republic (1949-)
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Periods : China : Republic (1912-1949)
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Philosophy : China
Chronology Entries (3)
| # | Year | Text | Linked Data |
|---|---|---|---|
| 1 | 1932-1933 |
He, Lin. Deguo san da wei ren chu guo nan shi zhi fai du [ID D19596]. He Lin schreibt über Fichte : "Er hatte furchtloses Heldentum in sich und fasste den festen Entschluss, ruhig dem Tode entgegenzusehen. Seine Vorlesungen haben die geistige Grundlage deutscher nationaler Wiedererstehung geschaffen." Liang Zhixue ; Shen Zhen : Im dritten Abschnitt hat He Lin dem grossen Publikum den harten, schweren Lebensweg Fichtes und seine originalen Gedanken im Detail dargestellt. Auch schätzte er Fichtes patriotische Taten sehr hoch ein. Joachim Kurtz : He Lin lobt Fichtes beispiellose Charakterstärke, die ihn befähigt habe, mit den Reden das 'geistige Fundament der nationalen Wiedergeburt Deutschlands' zu legen. |
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| 2 | 1932 |
Dem Andenken Spinozas. In : Deutsch-chinesische Nachrichten ; Sonderausgabe, 24. Nov. (1932). "Selten erheben sich in unseren Tagen Stimmen der selbstlosen und unabhängigen Humanität, besonders selten klingen sie nach China hinüber aus den Ländern, die ihrerseits mit Leibenschaft und Selbstverständlichkeit die höchsten Werte philosophischen Denkens zu ihrer Belehrung und Bereicherung aus China hinübernahmen. Sei es der Stimme Spinozas vergönnt, ein edler Dank zu sein für das Edle, das es Europa gab ! Sei die Stimme Spinozas für China das selten gehörte, aber stets wirksame Bekenntnis Europas zu der Wahrheit, dass sich derselbe Himmel über Europa und China wölbt." Marian Galik : The German part begins with the most diverse thoughts expressed about Spinoza between the years 1770 till 1831 by his propagator Goethe, follows with exceprts from Herder's Einige Gespräche über Spinozas System and winds up with the fragment Der Tod des Spinoza from the novel Amor dei von K.B. Kolbenheyer. The Chinese version starts with the Chinese ode Si bin no sha yu [Admiration before Spinoza's portrait] by He Lin. Then follows the Chinese translation of Spinoza's biograhy by Jean Maximillien Lucas. Then follows Si bin no sha yu Zhuangzi [Spinoza and Zuangzi] by Hu Shi and Si bin no sha zhi zheng zhi zhe xue [Spinoza's political philosophy by Zhang Junmai. The 'Festschrift' carried also the first chapter of Ethics in the translation of He Lin and the chapter XX of Tractatus theologico-politicus by Li Shuli (Pseud.). Hu Shi begins his essay by noting the great similarity between Zhuangzi's and Spinoza's philosophy. "Would it not be a pleasant and rewarding work to investigate in what Spinoza and Zhuangzi agree and in what they differ, and why they agree or differ in individual pints ?" According to Hu Shi, Spinoza and Zhuangzi agree most in pantheism. That omnipresent Zhuangzi calls Way (Tao), and Spinoza God (Shen). Even though both make use of different terms, they nevertheless have something very similar in mind. Spinoza's word God is very close indeed in its significance to Zhuangzi's Way and is remote from the normal Christian or Jewish interpretation. Spinoza's God is 'substance' and here Hu Shi quotes from Spinoza's Ethics : it is something "which is in itself and is conceived through itself". Hu Shi sees Spinoza's concept of God or Nature as self-crating (natura naturans) in Zhuangi's self-creating Way that "gave spirituality to the spirits and gods". The second point of contact between Zhuangzi and Spinoza is, according to Hu Shi, in determinism, and this in absolute determinism. In his view, Zhuangzi and Spinoza differ in their approach to logic. Zhuangzi "did not scold over right and wrong", Spinoza believed in his "mathematico-logical" method and considered it to be absolutely reliable in determining what is 'right' and 'wrong' or 'good' and 'bad'. Hu Shi does not document Spinoza's divergent view from the latter's philosophy, but from his life. He points out the fairly known case of Spinoza's sister who, on the death of their father, tried to appropriate the entire legacy. Spinoza won the lawsuit, but he renounced his share in favour of his sister. He was not interested in the inheritance, but held to show clearly the evident difference between 'right' and 'wrong', 'justice' and 'injustice'. As to Spinoza's political philosophy, Hu Shi just does not refer to it by a single word. But he equally fails to make any reference to Zhuangzi's political views. Zhang Junmai's essay Spinoza's political philosophy begins with a brief introduction into Spinoza's philosophy. It takes note of similar problems as Hu Shih : pantheism, determinism and others, for example, a mechanistic apprehension of the world-political issues are taken up in the second part. Zhang distinguishes two types of political scientists - those following Plato, who aim rather at ideal aspects of government, and those who are for Aristotle, concerned rather with the practical side. Spinoza belongs to the latter type. Zhang Junmai begins his analysis of Spinoza's political philosophy with a criticism of the first type of philosophers when he writes that they think of people "not as they are, but as they would like them to be", thus making use of Spinoza's own words. The result is that this most real of sciences, Zhang Junmai thus calls political science, does not originate in human nature and its expression in practical life. Zhang follows up with intent Chapter I of Spinoza's Tractatus politicus and applies his mind to politics. Human passions, like love and hate, jealousy, anger, pride, these he does not consider to be vices of human nature, but the properties as heat and cold, wind and storm. This, according to him, Spinoza holds in common with modern philosophy. The latter too is concerned with an objective, scientific approach to social phenomena. Zhang Junmai devoted about two thirds of his essay to three important questions of Spinoza's philosophy: that of the identity of the concept of right and power, that of the state of nature and political State, and the question of the freedom of thought and speech. While in the first part of his essay Zhang adhered strictly to the Tractatus politicus, now he calls to his aid also the Tractatus theologico-politicus. The statement concerning the identity of right and power is taken from the first book, while concrete illustration to it comes from Spinoza's second work. Both of them, power and right, are bound by a relationship of reciprocity. Right is determined by power. Man may enjoy as much right as he is able to win for himself or maintain ("he has as much right as he has power and strength"). Zhang illustrates this Spinoza's axiom from Spinoza's work about fish swimming in the water. Their life is determined by their presence in the natural element. At the same time big fish eat small ones, and with perfect right. Spinoza speaks of natural power and right. One has as much (natural) right as he has (natural) power. And Spinoza considers also man, as long as he is not firmly set in some State framework, only as a part of nature, "Right is the sphere of man's free movement", writes Zhang Junmai, faithfully interpreting Spinoza, "there is no other [right] except that whose basis is formed by power". Considerations on State formations lead Zhang to the lenghtiest part of his essay that deals with the State, or the so-called contract, or social contract. In this part he compares Spinoza's views on social contract with those of Th. Hobbes, J. Locke and J.J. Rousseau. He could not be said to stick up for anyone of them. Naturally, Zhang's attention is focused on Spinoza's views on social contract and he justifies them from a relatively wide angle as being the consequence of Spinoza's methaphysics and his view on the psychophysical habitus of the "political animal". Zhang's longest quotation from Spinoza and its application to Chinese conditions of the time: "The best condition of a commonwealth (imperimn) is easily discovered from the purpose of political order: which is simply peace and security of life. Accordingly, the best commonwealth is one in which men live in harmony and the laws are kept unbroken. Rebellions, wars, and contemptuous disregard for law must certainly be attributed to the corrupt conditions of the commonwealth rather than to the wickedness of its subjects. For citizens are not born, but made. Besides, men's natural passions are the same everywhere; hence, if wickedness is more dominant and crime more prevalent in one commonwealth than in another, this certainly is due to the fact that the first has not done enough to promote harmony, has not framed its laws with sufficient foresight... For a political order which has not removed the causes of civil strife, where war is a constant threat, and laws are often broken, differs little from a veritable state of nature, where everyone lives as he pleases with great danger to his life." Zhang Junmai applies these thoughts directly to China. He says that "our country still lives in barbarism and cannot even be called a State". Zhang deals not of "barbarism" any more, but of an ideal State, such as was, for example, the city of Amsterdam in Spinoza's time. In his exposition of the freedom of thought and speech, he adheres to Spinoza, but distorts him so some extent : he sets the ideal of a free development of the individual largely in an antithesis to the governing system of the society. Zhang further states in agreement with Spinoza that the people have a right to the freedom of though and speech, but again distorts him in a certain measure when he says that this freedom 'cannot extend to acts'. According to Zhang, an analysis of things is a matter of 'right' and 'wrong' and belongs to the competence of philosophers and scholars, and who incites the masses against government is a 'rioter and rebel'. To maintain order and peace, the State must punish these rioters and rebels. Zhang Junmai's essay was related to the fight for bourgeois democracy directly, even though it was not a consisten fight. He has distorted Spinoza's message in order to avoid direct confrontation with Chiang Kaishek and not to have to sympathize with the struggle of the Chinese communists. His demands for freedom of thought and speech must be evaluated as a very progressive one for that period. |
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| 3 | 1979 |
He, Lin. Feixite de ai guo zhu yi he min zhu zhu yi [ID D19597]. Joachim Kurtz : He Lin bedient sich eines unverdächtigen Fichte, um eine aus seinem eigenen Werk seltsam vertraut erscheinende Variante von Fichtes 'subjektivem Idealismus' und 'bourgeoisem Patriotismus' als 'historisch vernünftiges' Gegengift zu 'Katholizismus' und 'anglo-amerikanischem Empirismus' zu empfehlen, auf das bedrohte 'Völker des Ostens' wie Deutschland und China nicht verzichten dürften. |
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Bibliography (28)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1931 | He, Lin. Deguo san da wei ren chu guo nan shi zhi fai du. In : Da gong bao wen xue fu kan ; no 199-200, 203-204 (1931). [Die Einstellung der drei großen deutschen Philosophen in der Zeit nationaler Not ; betr. Johann Wolfgang von Goethe, Johann Gottlieb Fichte, G.W.F. Hegel]. | Publication / Fich55 | |
| 2 | 1932 | He, Lin. Gede chu guo nan shi zhi tai du. In : Da gong bao ? (1932). [Über Goethes Verhalten während den Unruhen in Deutschland]. | Publication / Goe39 | |
| 3 | 1934 |
He, Lin. Cong Shubenhua dao Nicai : ping Zhao Maohua zhu "Shubenhua xue pai de lun li xue". In : Da gong bao : wen xue fu kan (1934). [Von Schopenhauer zu Nietzsche: eine Besprechung von Zhao Maohuas Buch "Die Ethik der Schopenhauerianer"]. 从叔本华到尼采——评赵懋华著“叔本华学派的伦理学“ |
Publication / Schop102 | |
| 4 | 1934 |
He, Lin. Deguo san da zhe ren Gede, Heigeer, Feixite de ai guo zhu yi. (Beijing : Da xue chu ban she, 1934). [Der Patriotismus der drei grossen deutschen Philosophen Goethe, Hegel und Fichte]. 德國 三大哲人歌德、黑格爾、費希特的 |
Publication / Fich4 |
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| 5 | 1936 |
[Caird, Edward]. Heige'er. Kaide zhu ; He Lin yin. (Shanghai : Shang wu yin shu guan, 1936). (Han yi shi jie ming zhu). Übersetzung von Caird, Edward. Hegel. (Edinburgh : W. Blackwood, 1883). 黑格爾 |
Publication / Hegel43 | |
| 6 | 1936 |
[Royce, Josiah]. Heige'er xue shu. Loyisi zhu ; He Lin yi. (Shanghai : Shang wu yin shu guan, 1936). Übersetzung von Royce, Josiah. The spirit of modern philosophy : an essay in the form of lectures. (Boston : Houghton, Mifflin, 1892). [Auszüge]. 黑格爾學述 |
Publication / Hegel176 | |
| 7 | 1940 |
He, Lin. Deguo san da zhe ren chu guo nan shi zhi tai du. (Chongqing : Du li chu ban she, 1940). [Sammelband von Artikeln aus der Da gong bao]. [Abhandlung über Johann Wolfgang von Goethe, Johann Gottlieb Fichte, Georg Wilhelm Friedrich Hegel]. 德國三大哲人處國難時之態度 |
Publication / Kant90 | |
| 8 | 1943 |
[Spinoza, Baruch]. Zhi zhi pian. Sibinnuosha zhu ; He Lin yi. (Chongqing : Shang wu yin shu guan, 1943). Übersetzung von Spinoza, Baruch. De emendatione intellectus. In : Benedicti de Spinoza Opera omnia priora & posthuma : quorum seriem versa pagina indicat. ([Amsterdam : J. Rieuwertsz], 1677). 致知篇 |
Publication / SpiB10 | |
| 9 | 1948 |
He, Lin. Heige'er li ze xue jian shu. (Beijing : Beijing da xue chu ban bu, 1948). (Guo li Beijing da xue 50 zhou nian ji nian lun wen ji. Wen xue yuan ; 7). [Abhandlung über die Logik bei Georg Wilhelm Friedrich Hegel]. 黑格爾理則學簡述 |
Publication / Hegel92 | |
| 10 | 1950 |
[Hegel, Georg Wilhelm Friedrich]. Heige'er de xiao luo ji. He Lin yi. (Shanghai : Shang wu yin shu guan, 1950). (Shi jie zhe xue ming zhu yi cong). [Erw. Aufl. 1980]. [Übersetzung von Hegel, Georg Wilhelm Friedrich. Die kleine Logik. In : Encyklopädie der philosophischen Wissenschaften im Grundrisse : zum Gebrauch seiner Vorlesungen. 3. erw. Ausg. (Heidelberg : A. Osswald, 1830). Teil 1. 黑格爾的小邏輯 |
Publication / Hegel9 | |
| 11 | 1956-1957 |
[Hegel, Georg Wilhelm Friedrich]. Zhe xue shi jiang yan lu. Heige'er zhu ; He Lin, Wang Taiqing yi. Vol. 1-2. (Beijing : Sheng huo, du shu, xin zhi san lian shu dian, 1956-1957). = Vol. 1-4. (Beijing : Shang wu yin shu guan, 1959). Übersetzung von Hegel, Georg Wilhelm Friedrich. Vorlesungen über die Geschichte der Philosophie. Vol. 1-3. (Berlin : Duncker und Humblot, 1833-1836). (Werke ; Bd. 13-15). 哲學史講演錄 |
Publication / Hegel30 | |
| 12 | 1956 |
He, Lin ; Zhang, Shiying. Heige'er guan yu bian zheng luo ji yu xing shi luo ji di guan xi di li lun. (Shanghai : Shanghai ren min chu ban she, 1956). [Abhandlung über Encyklopädie der philosophischen Wissenschaften im Grundrisse von Georg Wilhelm Friedrich Hegel]. 黑格尔关于辯証邏輯与形式邏輯的关系的理論 |
Publication / Hegel91 | |
| 13 | 1956 |
[Marx, Karl]. Heige'er bian zheng fa he zhe xue yi ban de pi pan. Makesi zhu ; He Lin yi. (Beijing : Ren min chu ban she, 1956). Übersetzung von Marx, Karl. Kritik der Hegelschen Dialectik und Philosophie überhaupt. MS 1844. In : Marx, Karl. Ökonomisch-philosophische Manuskripte : geschrieben von April bis August 1844, nach der Handschrift. (Leipzig : P. Reclam, 1968). 黑格尔辯証法和哲学一般的批判 |
Publication / Hegel164 | |
| 14 | 1958 |
[Spinoza, Baruch]. Lun li xue. Sibinnuosha zhu ; He Lin yi. (Beijing : Shang wu yin shu guan, 1958). (Han yi shi jie xue shu ming zhu cong shu). Übersetzung von Spinoza, Baruch. Ethica, more geometrico demonstrata. In : Benedicti de Spinoza. Opera omnia priora & posthuma : quorum seriem versa pagina indicat. ([Amstelodami : J. Rieuwertsz], 1677). 伦理学 |
Publication / SpiB4 | |
| 15 | 1960 |
[Spinoza, Baruch de]. Zhi xing gai jin lun : Bing lun zui zu yi zhi dao ren da dao dui shi wu de zhen zhi shi de tu jing. Sibinuosha zhu ; He Lin yi. (Beijing : Shang wu yin shu guan, 1960). Übersetzung von Spinoza, Baruch de. De emendatione intellectus. In : Spinoza, Baruch de. B.D.S. Opera posthuma : quorum series post praefationem exhibetur. (Amsterdam : J. Rieuwertsz, 1677). 知性改进论 : 并论最足以指导人达到对事物的真知识的途径 |
Publication / Spin1 | |
| 16 | 1962 |
[Hegel, Georg Wilhelm Friedrich]. Kangde zhe xue lun shu. He Lin yi. (Shanghai : Shang wu yin shu guan, 1962). [Über Immanuel Kants Philosophie]. 康德哲學論述 |
Publication / Kant74 |
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| 17 | 1962 |
[Hegel, Georg Wilhelm Friedrich]. Jing shen xian xiang xue. He Lin, Wang Jiuxing yi. (Beijing : Shang wu yin shu guan, 1962). Übersetzung von Hegel, Georg Wilhelm Friedrich. Die Phänomenologie des Geistes. (Bamberg : J.A. Goebhardt, 1807). (System der Wissenschaft ; Theil 1). 精神现象学 |
Publication / Hegel16 | |
| 18 | 1979 |
[Hegel, Georg Wilhelm Friedrich]. Jing shen xian jia xue. He Lin, Wang Jiuxing yi. Vol. 1-2. (Beijing : Shang wu yin shu guan, 1979). Übersetzung von Hegel, Georg Wilhelm Friedrich. Die Phänomenologie des Geistes. (Bamberg : J.A. Goebhardt, 1807). (System der Wissenschaft ; Theil 1). Vol. 1 : 精神现象学. 上卷 Vol. 2 : 精神现象学. 下卷 |
Publication / Hegel15 | |
| 19 | 1979 |
He, Lin. Feixite de ai guo zhu yi he min zhu zhu yi. In : Zhe xue yan jiu ; no 5 (1979). [Fichtes Patriotismus und Demokratismus]. 費希特的愛國 主義和民主主義 |
Publication / Fich56 |
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| 20 | 1980 | He, Lin. Kangde, Heige’er zhe xue dong jian ji : Jian tan wo dui jie shao Kangde, Heige’er zhe xue de gui gu. In : Zhongguo zhe xue ; no 2 (1980). [Abhandlung zur Philosophie von Immanuel Kant und Georg Wilhelm Friedrich Hegel]. | Publication / Kant94 | |
| 21 | 1980 |
[Hegel, Georg Wilhelm Friedrich]. Xiao luo ji. Heige'er zhu ; He Lin yi. (Beijing : Shang wu yin shu guan, 1980). (Han yi shi jie xue shu ming zhu cong shu). Übersetzung von Hegel, George Wilhelm Friedrich. Wissenschaft der Logik. Bd. 1-2 in 3. (Nürnberg : Johann Leonhard Schrag, 1812-1816). 小邏輯 |
Publication / Hegel28 | |
| 22 | 1982 |
[Hegel, Georg Wilhelm Friedrich]. Jing shen xian xiang xue. Heige'er zhu ; He Zizhao [He Lin] yi. Vol. 1-2. (Xinzhu : Yang zhe chu ban she, 1982). Übersetzung von Hegel, Georg Wilhelm Friedrich. Die Phänomenologie des Geistes. (Bamberg : J.A. Goebhardt, 1807). (System der Wissenschaft ; Theil 1). 精神現象學 |
Publication / Hegel17 | |
| 23 | 1984 |
He, Lin. Xian dai xi fang zhe xue jiang yan ji. (Shanghai : Shanghai ren min chu ban she, 1984). [Vorlesungen über die modern westliche Philosophie]. 现代西方哲学讲演集 |
Publication / HeLin1 |
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| 24 | 1986 |
He, Lin. Heige'er zhe xue jiang yan ji. (Shanghai : Shanghai ren min chu ban she, 1986). [Abhandlung über Georg Wilhelm Friedrich Hegel]. 黑格尔哲学讲演集 |
Publication / Hegel93 | |
| 25 | 1988 |
[Hegel, Georg Wilhelm Friedrich]. Heige'er tong xin bai feng. Miao Litian yi bian. (Shanghai : Shanghai ren min chu ban she, 1981). [Übersetzung von Briefen von und an Georg Wilhelm Friedrich Hegel]. 黑格尔通信百封 |
Publication / Hegel12 | |
| 26 | 1988 |
[Hegel, Georg Wilhelm Friedrich]. Heige'er zao qi shen xue zhu zuo. He Lin yi. (Beijing : Shang wu yin shu guan, 1988). Übersetzung von Hegel, Georg Wilhelm Friedrich. Hegels theologische Jugendschriften : nach den Handschriften der Kgl. Bibliothek in Berlin. Hrsg. von Herman Nohl. (Tübingen : J.C.B. Mohr, 1907). 黑格尔早期神学著作 |
Publication / Hegel13 | |
| 27 | 1989 | He, Lin. Kangde, Heige'er zhe xue zai Zhongguo de chuan bo : jian lu wo dui jie shao Kande Heige’er zhe xue de hui gu. In : He, Lin. Wu shi nian lai de Zhongguo zhi zhe xue. (Shenyang : [s.n.], 1989). [Die Rezeption der Philosophie von Immaneul Kant und Georg Wilhelm Friedrich Hegel in China]. | Publication / Kant91 |
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| 28 | 2014 | Müller, Martin. He Lin (1902-1992) : eine Personal- und Forschungsbibliographie. | Publication / MüllM1 |
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Secondary Literature (1)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
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| 1 | 2014 | Müller, Martin. He Lin (1902-1992) : eine Personal- und Forschungsbibliographie. | Publication / MüllM1 |
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