beyond oneness and difference
超越同一性和差异性

CHINESE BUDDHIST THOUGHT AND ITS ANTECEDENTS
中国佛教思想及其渊源
理

brook ziporyn 布鲁克·齐波伦

BEYOND ONENESS
AND DIFFERENCE
超越合一 与差异

BEYOND ONENESS
AND DIFFERENCE
超越合一 与差异

BROOK ZIPORYN 布鲁克·兹波林

For information, contact
State University of New York Press, Albany, NY
www.sunypress.edu
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Marketing, Anne M. Valentine
Library of Congress Cataloging-in-Publication Data
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1. Li. 2. Philosophy, Chinese. 3. Truth-Coherence theory. I. Title.
   李。 2.哲学，汉语。 3.真理一致性理论。一、标题。

CONTENTS 内容

ACKNOWLEDGMENTS 致谢

INTRODUCTION 介绍

LI 理 AND COHERENCE 理与连贯

Recap of Ironies of Oneness and Difference and Terminological Clarifications
统一与差异的讽刺回顾以及术语澄清

1. A grouping counts as a coherence when it creates pleasure, like the harmonious enjoyment of a flavor or a musical harmony. This pleasure may be described as a further coherence, a meta-coherence, for it is the cohering of this togetherness with some human desire. Usually, it is associated also with (a) stability, balance, or equilibrium (since to join with what destabilizes the health and stability of the organism would be experienced as displeasure), generally conceived as a balance of two opposite qualities in a roughly quantitative but not strictly quantified
   当一个组合创造出快乐时，就被视为一种连贯性，就像对某种味道或音乐和声的和谐享受。这种快乐可以被描述为一种进一步的连贯性，一种元连贯性，因为它是这种团结与某种人类欲望的连贯性。通常，它还与（a）稳定性、平衡或均衡相关（因为加入破坏有机体健康和稳定的事物会被体验为不愉快），通常被认为是粗略定量的两种相反品质的平衡。但没有严格量化
   sense, and (b) progeny, growth, continuance. Indeed, this sense of coherence as implying life, continuation, and growth runs through the tradition in various forms, from Mencian reflections on xing or Human Nature, on the one hand, into the NeoConfucian glosses of Li as ceaseless production and reproduction （生生不息 sheng sheng bu xi），as derived from the “Great Commentary” to the Zhouyi. It is a balancing of contraries that must keep within a certain “distance” of one another, “neither too far nor too near,” in order to maintain their existence, which is to say, less metaphorically, which must be able to change into one another, with neither too much nor too little resistance to this transformation. This is what makes it intelligible as possessing some particular identity, and this is also the source of its value, its ability to sustain itself and create beyond itself.
   意义，以及 (b) 后代、成长、延续。事实上，这种意味着生命、延续和成长的连贯感以各种形式贯穿于传统，一方面从孟子对“性”或人性的反思，到新儒家对“理”的诠释，即不断的生产和再生产。息生生不息），出自《周易》《大注释》。这是一种对立的平衡，彼此之间必须保持一定的“距离”，“既不太远，也不太近”，以维持它们的存在，也就是说，不那么隐喻，它必须能够转变为彼此之间，对这一转变的阻力既不太大也不太小。这就是它被理解为拥有某种特定身份的原因，这也是它的价值的源泉，它能够维持自身并超越自身进行创造。
2. But there is, as it were, a flip side of the notion of continuance and ceaseless progression-seen instead as an infinite regress. In terms of coherence as readability, we notice immediately that when a discernible characteristic becomes fully intelligible, one passes smoothly over it, it is no longer noticed. Since its presencing as coherence depends on desire, interest, human concern, once it is entirely unproblematic, it ceases to be noticed. Phenomenologically, perfectly intelligible presence erases itself; perfect presence passes into non-presence. Removed from its instability, its flow back toward its opposite, the problem of maintaining its delicate balance, it ceases to be present at all. What is stably present is no longer present. In terms of coherence as grouping, the irony can be discerned in a related but slightly different way: when parts cohere perfectly, they become a whole forming a part in a larger whole, demanding a larger context, until the largest whole is reached. But the largest whole is necessarily incoherent, unintelligible, for it has no further outside context from which it can be distinguished and to which it can be contrasted-and distinguishing and contrasting are alone what make a thing intelligible and coherent as some particular essence rather than another, as having any characteristics at all. Perfect togetherness and harmony of parts presses forward to a greater whole, and points already toward the all-inclusive largest whole, which must itself be indeterminate, since determination derives from contextualization within a whole. In terms of coherence as pleasure: when a specific desire is consummated, it is no longer desired, but enjoyed,
   但可以说，连续性和不断进步的概念也有其反面——相反，它被视为无限的倒退。就作为可读性的连贯性而言，我们立即注意到，当一个可辨别的特征变得完全可理解时，人们可以顺利地跳过它，它就不再被注意到。由于它作为连贯性的存在取决于欲望、兴趣、人类的关心，一旦它完全没有问题，它就不再被注意到。从现象学的角度来看，完全可理解的存在会抹去自身；完美的存在转变为不存在。摆脱了它的不稳定性、它的流向它的对立面、以及维持其微妙平衡的问题，它就不再存在了。稳定存在的东西不再存在。就作为分组的连贯性而言，讽刺可以通过一种相关但略有不同的方式来辨别：当各部分完美地连贯时，它们就成为一个整体，形成一个更大整体的一部分，需要更大的背景，直到达到最大的整体。但是，最大的整体必然是不连贯的、不可理解的，因为它没有进一步的外部背景可以将其区分开来，也可以与之进行对比——只有区分和对比才能使事物作为某种特定的本质而变得可理解和连贯，而不是另一个，因为根本没有任何特征。各部分的完美结合与和谐推动形成一个更大的整体，并已指向包罗万象的最大整体，而这个整体本身必定是不确定的，因为决定性源于整体内的情境化。就作为快乐的连贯性而言：当一个特定的愿望得以实现时，它不再是渴望的，而是享受的，
   incorporated into experience rather than held out as an object of pursuit and attention; the desire as such thereby dies. Perfect harmonic coherence between a human desire and some object eliminates the relationship between them altogether. ${}^7$${}^7$^(7){ }^{7} Once all the parts cohere into a single something, readable as a “one,” this means that it has been absorbed as a single unit into something else, a part of another, larger whole. The search for ever more coherence is, in other words, inherent in coherence, and thus ceaseless. Each coherence cries out for further context. The parts can only cohere if the whole coheres with a greater context, and then this context becomes a new whole in search of a yet larger context. We judge something to be coherent only when it coheres with an outside (in the first example, with some of our desires) —but this proposition alone ensures an infinite regress, for once the new coherence is found it becomes the inside seeking a new outside. Since the most all-inclusive totality is necessarily incoherent (i.e., unintelligible, unnameable, devoid of determinate identity or characteristics, all of which necessarily derive from contextualization within a larger whole), and the identity of all lesser coherences depends on their relation to this larger context, the ultimate intelligibility of any definitive identity must be questioned. I call this “ironic” because it means that any attribution of identity can only be meant ironically, since all of them depend on relation to a context that is itself necessarily incoherent (the whole), such that every coherence is itself ultimately incoherent, and this incoherence is not added on to the original coherence, but is the actual principle of its being coherent in the first place, its relation to its context: each identity, fully realized, reveals itself to be an effacement of its original putative identity. It is this “ironic” treatment of coherence that we will find in the Daoist works, where suddenly we find a spate of claims about how any positively valued (i.e., coherent) term (e.g., accomplishment, influence, long-lastingness, knowledge, virtue) is accomplished only in its apparent negation, for example, most famously in slogans such as the Daodejing’s “doing nothing and yet thereby leaving nothing undone” (無為而無不為 wuwei er wubuwei), “Guiding courses can be taken as guides, but if so they fail to reliably guide” (道可道非常道 daokedaofeichangdao), “noticeable values can be valued, but if so they fail to have reliable values” (名可名非常名 mingkemingfeichangming), and “the highest virtue attains no virtue” (上德不德 shangde bude) and
   融入经验而不是作为追求和关注的对象；欲望本身就这样消失了。人类欲望与某些物体之间完美的和谐一致性完全消除了它们之间的关系。 ${}^7$${}^7$^(7){ }^{7} 一旦所有部分凝聚成一个单一的东西，可读为“一个”，这意味着它已经作为一个整体被吸收到其他东西中，成为另一个更大整体的一部分。换句话说，对一致性的追求是一致性所固有的，因此是永无休止的。每一个连贯性都需要进一步的背景。只有当整体与更大的背景相一致时，各个部分才能一致，然后这个背景就成为一个新的整体，以寻找更大的背景。只有当某物与外部相一致时（在第一个例子中，与我们的一些愿望），我们才判断它是连贯的——但这个命题本身就确保了无限的回归，因为一旦发现新的连贯性，它就变成了寻求新外部的内部。由于最包罗万象的总体性必然是不连贯的（即难以理解、无法命名、缺乏确定的身份或特征，所有这些都必然源自更大整体的情境化），并且所有较小连贯性的身份取决于它们与此的关系在更大的背景下，任何确定身份的最终可理解性都必须受到质疑。 我称其为“讽刺”，因为这意味着任何身份归属都只能具有讽刺意味，因为所有这些都依赖于与本身必然不连贯的背景（整体）的关系，因此每一个连贯性本身最终都是不连贯的，并且这种不连贯性并不是添加到原来的连贯性上，而是它首先是连贯的实际原则，它与其背景的关系：每个身份，在充分实现后，都揭示了自己是对其原始假定身份的抹杀。我们会在道家著作中发现这种对连贯性的“讽刺”处理，突然我们发现大量关于任何积极评价（即连贯）术语（例如，（成就、影响、长久、知识、美德）只有在其明显的否定中才能实现，例如，最著名的口号是《道德经》中的“无为而无不为无为二”。 “无不为”，“道可道非常道，可以作为指导，但如果这样的话，就没有可靠的指导”。名非常名 mingkemingfeichangming），以及“上德不德 shangde bude”
   the hundreds of similar claims found in these works. ${}^8$${}^8$^(8){ }^{8} What all these claims have in common is a doubled structure which at once affirms and denies the same term, denying $X$$X$XX in its literal sense and affirming thereby the ironic sense of X as it emerges from this very lack of literal X. I suggested in the prequel that the double irony of these claims can best be understood on the model of a prospective picnic goer on rainy day sayings, “Oh, this is great weather for a picnic!” “Great weather” is meant ironically: the pouring rain is precisely not great weather for a picnic. But even this irony is itself ironic: for ultimately rain is in fact great weather for a picnic, “in another sense”: without such weather, there could be no picnics, for there could be no food, for there could be no growth of plants, on which all our picnics depend directly or indirectly. So because this weather is not literally great weather, it is great weather. It fulfills the original demand set up by the term “great,” but does so precisely by failing to satisfy it in the original, non-ironic sense. The same is true of Dao, the ironic Dao which is the failure of all literal small-d daos: it does what small-d daos are suppose to do (bring order, sustainability, harmony, satisfaction) but does so precisely by not providing them literally in the expected way. Real values are attained by failing to attain value as originally conceived: this is ironic value. Real virtue, the virtuosity implicitly promised by the ideal of virtue, is attained by failing to attain that ideal virtue literally. This is ironic virtue. Real coherence (sticking together, harmony, value, continuance, sustainability) is attained, ironically, by failing to attain literal coherence (intelligibility, definite togethernesses of particular groupings, literal harmony, literal virtues, literal continuance as some particular thing). Ironic coherence will continue to be the central theme of interest in Neo-Daoism and Chinese Buddhism works as well, finally made into an explicit principle of all experience in Tiantai Buddhism, under the name of the Three Truths, where (local) coherence and (global) incoherence are literally identified as synonyms, alternate ways of stating the same fact. But Confucian texts such as the “Great Learning” and “Doctrine of the Mean,” and indeed the entire Yin-Yang system of the Zhouyi commentaries, sketch out some non-ironic solutions to the same kind of difficulty, non-ironic incorporations of ironic motifs. Ironies of Oneness and Difference can be consulted for a fuller and more detailed exposition of these categories and their range of application. In the pages
   在这些作品中发现了数百个类似的主张。 ${}^8$${}^8$^(8){ }^{8} 所有这些主张的共同点是双重结构，既肯定又否定同一个术语，否定 $X$$X$XX 我在前传中建议，这些主张的双重讽刺可以通过一个未来的下雨天野餐者的模型来最好地理解说：“哦，这是野餐的好天气！” “好天气”具有讽刺意味：倾盆大雨恰恰不适合野餐。但即使是这种讽刺本身就是讽刺：因为归根结底，下雨实际上是野餐的好天气，“在另一种意义上”：没有这样的天气，就不可能有野餐，因为不可能有食物，因为不可能有植物生长。我们所有的野餐都直接或间接依赖于植物。因为这种天气并不是字面上的好天气，但它确实是好天气。它满足了“伟大”一词所提出的原始要求，但恰恰是因为未能在原始的、非讽刺的意义上满足它。 Dao 也是如此，具有讽刺意味的 Dao 是所有字面上的小 d 道的失败：它做了小 d 道应该做的事情（带来秩序、可持续性、和谐、满足），但恰恰是通过不提供他们确实以预期的方式。真正的价值是通过未能获得最初设想的价值而获得的：这是讽刺性的价值。真正的美德，即美德理想隐含承诺的精湛技艺，是通过未能从字面上获得理想美德而获得的。这是具有讽刺意味的美德。 具有讽刺意味的是，真正的连贯性（粘在一起、和谐、价值、连续性、可持续性）是通过未能实现字面连贯性（可理解性、特定群体的明确团结、字面和谐、字面美德、字面连续性作为某种特定事物）而获得的。讽刺性的连贯性将继续成为新道教和中国佛教作品感兴趣的中心主题，最终成为天台佛教所有经验的明确原则，以三谛的名义，其中（局部）连贯性和（全球）不连贯从字面上被视为同义词，是陈述同一事实的替代方式。但是，诸如《大学》和《中庸》之类的儒家文本，乃至《周易》注释的整个阴阳体系，都为同样的困难勾勒出一些非讽刺性的解决方案，非讽刺性地将具有讽刺意味的图案。有关这些类别及其应用范围的更全面、更详细的阐述，请参阅《统一性与差异性的讽刺》。在页面中
   that follow we will trace out the various convergences of ironic and non-ironic coherence, which take many forms, including the opposite compromise, namely, the ironic incorporation of non-ironic motifs.
   接下来，我们将追溯反讽和非反讽连贯性的各种融合，它们有多种形式，包括相反的妥协，即非反讽主题的反讽结合。

ONE 一

LI 理 AS A FUNDAMENTAL CATEGORY
IN CHINESE THOUGHT
理作为一个基本范畴 中国人的思想

NEEDHAM AND ORGANIC PATTERN
李约瑟和有机模式

HANSEN AND THE MASS NOUN HYPOTHESIS
汉森和大众名词假说

GRAHAM AND THE ABSENT COPULA
AND CORRELATIVE THINKING
格雷厄姆和缺席系动词 和关联思维

PETERSON AND COHERENCE 彼得森和一致性

1. "There is coherence for each and every thing, whether that thing is taken as heaven-and-earth as a whole, or a thing smaller than a cricket, an ant, or a blade of grass. ${}^{229}$${}^{229}$^(229){ }^{229} Each thing, to be the thing it is, must have its own coherence, and this applies both to any whole as a whole and to each part as a part.
   “每一个事物都具有连贯性，无论该事物被视为天地整体，还是比蟋蟀、蚂蚁或一片草叶还要小的事物。 ${}^{229}$${}^{229}$^(229){ }^{229} 每一个事物，要成为它本来的样子，就必须有其自身的连贯性，这既适用于作为整体的任何整体，也适用于作为部分的每个部分。
2. “Coherence is unitary.” This solves the one-many problem: “[W]e can speak of the coherence of my puppy, the coherence of all dogs, the coherence of all living things, and so on, without involving ourselves in a verbal dilemma over the relationship between the ‘different’ levels or envelopes of coherence.” ${}^{30}$${}^{30}$^(30){ }^{30}
   “连贯性是统一的。”这解决了一对多问题：“我们可以谈论我的小狗的连贯性、所有狗的连贯性、所有生物的连贯性等等，而不必让自己陷入关于之间关系的语言困境。 “不同”的连贯性水平或范围。” ${}^{30}$${}^{30}$^(30){ }^{30}
3. "Coherence of object or phenomena is not locatable independently of ch’i. ${}^{\prime {}^{31}}$${}^{\prime {}^{31}}$^('^(31)){ }^{\prime{ }^{31}} Here we have the immanence of Li to qi.
   “物体或现象的连贯性不能独立于气而定位。 ${}^{\prime {}^{31}}$${}^{\prime {}^{31}}$^('^(31)){ }^{\prime{ }^{31}} 这里我们有理气的内在性。
4. "Coherence is categorically distinct from the ch’i of which things are constituted. ${}^{332}$${}^{332}$^(332){ }^{332} Here we have the transcendence of Li to qi.
   “连贯性与构成事物的气有着绝对的区别。 ${}^{332}$${}^{332}$^(332){ }^{332} 这里我们有理对气的超越。
5. “Coherence is transcendent as well as immanent.” This is a restatement of the previous two points.
   “连贯性是超越性的，也是内在的。”这是对前两点的重申。
6. "Coherence is that by which a thing is as it is."34 It is descriptive, and also explanatory, in the sense of being “that by virtue of which a thing is what it is, rather than any other thing.”
   “连贯性是事物之所以如此的原因。”34它是描述性的，也是解释性的，意思是“事物凭借其而成为其本来面目，而不是任何其他事物”。
7. "Each phenomenon has its associated ultimate or ‘perfect coherence’ (chih li [zhi Li]), which may or may not be attained. ${}^{35}$${}^{35}$^(35){ }^{35}
   “每种现象都有其相关的终极或‘完美连贯’（chih li [zhi Li]），它可能会实现，也可能不会实现。 ${}^{35}$${}^{35}$^(35){ }^{35}

HALL AND AMES AND THE FOCUS/FIELD
霍尔和艾姆斯以及焦点/领域

1. The harmonious coherence (togetherness) of
   和谐的连贯性（团结性）
   a. the parts of X with one another, and
   一个。 X 的各个部分彼此相连，并且
   b. X as such and as a whole with its environment.
   b. X 本身及其环境作为一个整体。
2. The harmonious coherence between X and a desiring human perceiver:
   X 与渴望的人类感知者之间的和谐一致：
   a. The given desires of the human being must harmoniously cohere with X ; that is, X must satisfy some human desires or other.
   一个。人类的既定欲望必须与 X 和谐一致；也就是说，X 必须满足人类的某些欲望或其他欲望。
   b. Human awareness harmoniously coheres with X ; that is, X is intelligible to human awareness.
   b.人类意识与X和谐一致；也就是说，X 是人类意识可以理解的。
3. The harmonious coherences that result when " 1 " above harmoniously coheres with " 2 " above. These can be of any number of types:
   当上面的“1”与上面的“2”和谐一致时所产生的和谐一致。这些可以是任意数量的类型：
   a. Marketability or social utility of X ( X adheres with economic demand and market desires);
   一个。 X的市场性或社会效用（X符合经济需求和市场愿望）；
   b. Harvest of crops (nutrition available to humans, which harmonious cohere with their needs);
   b.农作物的收获（人类可获得的营养，与他们的需求和谐一致）；
   c. Progeny and continuation of the clan or species (harmonious coherence of past and present);
   c.氏族或物种的后代和延续（过去和现在的和谐一致）；
   d. Grouping together of the clan or species (harmonious coherence of its members);
   d.氏族或物种的组合（其成员的和谐一致）；
   e. Skill in human relations, or practical prowess or skill of any kind (coherence of ends and means);
   e.人际关系技巧，或任何形式的实际能力或技巧（目的和手段的一致性）；
   f. Liberation from suffering (Nirvana), and enlightenment into further intelligible coherences (“wisdom”).
   f.从痛苦中解脱（涅槃），并获得进一步可理解的连贯性的启蒙（“智慧”）。

TWO 二

THE ADVENT OF LI,
IRONIC AND NON-IRONIC
李的出现， 讽刺与非讽刺

LI AS "GREATEST COHERENCE" IN THE XUNZI
《荀子》中“理”是“最通”

"HEAVENLY PRINCIPLE"(天理 TIANLI) IRONIC AND NON-IRONIC IN THE "INNER CHAPTERS" OF THE ZHUANGZI AND "THE RECORD OF MUSIC"
《庄子》《内篇》与《乐录》中的“天理”反讽与非反讽

LI IN THE "WINGS" TO THE ZHOUYI
李在《周易》的“翅膀”中

LI AND CENTRALITY IN DONG ZHONGSHU (179-1O4 BCE)
《董仲舒》中的礼与中心地位（公元前 179-1O4 年）

THREE 三

THE DEVELOPMENT OF LI
IN IRONIC TEXTS
李的发展 在讽刺文本中

LI AND NON-IRONIC COHERENCE IN THE LATER PARTS OF THE ZHUANGZI: INTEGRATING THE NON-IRONIC
《庄子》后期的礼与非讽连贯：整合非讽

FIRST TYPE: LI AND DAO BOTH NON-IRONIC
第一类：理和道都是非讽刺的

SECOND TYPE: DAO IRONIC, LI NON-IRONIC
第二类：道反讽，离非反讽

THIRD TYPE: DAO AND LI BOTH IRONIC
第三种：道、礼皆反讽