中国哲学简史读后感精彩4篇

读完某一作品后，相信大家都积累了属于自己的读书感悟，记录下来很重要哦，一起来写一篇读后感吧。现在你是否对读后感一筹莫展呢？作文迷为大家精心整理了中国哲学简史读后感精彩4篇，您的肯定与分享是对小编最大的鼓励。

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中国哲学简史读后感 篇1《中国哲学简史》读后感 篇2《中国哲学简史》读后感 篇3中国哲学简史读后感 篇4

中国哲学简史读后感 篇1

哲学这个词看起来很深奥，但，在我再读冯友兰先生的这本《中国哲学简史》后，逐渐领悟原本模糊的概念或观点。哲学和思想是相关联的，它们都与人类思维有关，相互衍生又相互丰富，但二者并不等同：

The word philosophy seems very abstruse, but after I read Feng Youlan's Brief History of Chinese Philosophy again, I gradually understood the original vague concepts or views. Philosophy and thought are related, both of which are related to human thinking, derived from and rich in each other, but they are not the same:

1、哲学是一门思维的科学，属于学术；而思想是人类脑海中的一种意识，属于行为。所以，先有思想，再有哲学。

1. Philosophy is a science of thinking and belongs to the academic field; And thought is a kind of consciousness in human mind, belonging to behavior. Therefore, there is thought before philosophy.

2、它们涉及的范围也不同。哲学家关心的是真理、逻辑等，而思想家关注社会、哲学、人伦、道德等各个方面。

2. They also cover different areas. Philosophers are concerned with truth and logic, while thinkers are concerned with society, philosophy, human relations, morality and other aspects.

3、把思想相同的（至少相类似的）人聚集在一起，找到他们共同思想上的特点，继而形成一门学术，如儒家、墨家等，就叫中国哲学。

3. Gather people with the same (at least similar) ideas together, find their common ideological characteristics, and then form an academic, such as Confucianism, Mohism, etc., called Chinese philosophy.

4、再通俗一点，哲学家一般是思想家，但思想家不一定是哲学家。

4. More popularly, philosophers are generally thinkers, but thinkers are not necessarily philosophers.

哲学的本质和思想也有关联。以书中的一句话为例“就我而言，哲学是对人生系统的反思”，这句话从某个角度而言意味着哲学是思想的思想。

The essence of philosophy is also related to thought. Take a sentence in the book as an example: "As far as I am concerned, philosophy is a reflection on the life system", which means that philosophy is the thought of thought from a certain angle.

正是因为思想包含哲学，所以哲学家们能有不同表达自己思想特点的方法。这也是书中第一章第三点所讲到的。有用比喻表述思想的，也有用格言表述思想的，还有用事例表述思想的。无论是明示还是暗示，各位哲学家们都是为了能用各自的方法说明道理，把思想传播给后人，让他们对此加以思考。

It is precisely because thought contains philosophy that philosophers can have different ways of expressing their own characteristics. This is also mentioned in the third point of the first chapter of the book. There are metaphors, aphorisms and examples to express ideas. Whether expressed or implied, philosophers are all trying to explain the truth in their own ways and spread their ideas to future generations for them to think about.

《中国哲学简史》读后感 篇2

寒假我反复认真的研读《中国哲学简史》，总感觉似懂非懂，虽然我在努力的看，还是觉得这本书读起来非常费劲。书中古代哲学家们的思想读后有种让人熟悉又陌生的说不清的感慨。

In winter vacation, I repeatedly and seriously studied the Brief History of Chinese Philosophy, and always felt vaguely understood. Although I was trying to read it, I still felt that it was very difficult to read it. After reading the thoughts of ancient philosophers in the book, there is a feeling that is both familiar and strange.

现在将我读这本书后对哲学的一点认识和感悟与大家分享如下。通过阅读这本书我知道了人们常说的哲学是让人聪明而有智慧的学问，这种说法是学习哲学的最大误区。因为没有学过哲学的人并不一定不聪明，而学过哲学的人也并不一定就聪明。事实上哲学是让人知道自己没有智慧因而去追求和热爱智慧的学问。所谓哲学的智慧就是知道自己没有智慧的那种智慧。哲学家们研究哲学问题从来不是为了提高智力，而是为了哲学本身。换言之，智慧不是手段而是追求的对象。我们永远不可能占有智慧，至多也只能做到热爱和追求“智慧”。正如书中所说，按照中国哲学的传统，哲学的任务不是为了人对客观实际增加正面的知识，而是为了提高人的心智。具体而言，知识或者科学知识是我们认识世界改造世界的工具和手段，它们通常都具有功利性或有用性，而人类追求和热爱智慧却没有别的目的，而只是为了智慧本身。我感觉，人应该在哲学的指引下更加智慧地生活；应该在本书中中国传统哲学思想的指引下，磨砺人高贵的品格，找回人高尚的人性，重建人们的精神家园。我们或许可以不关心数学和物理学的新进展，直接利用或者享受它们的成果，但是却不应该不关心哲学，因为哲学不是生存的工具和手段，而是生存的目的和理想，是我们每个人应该关心的问题。苏格拉底曾经说过，未经理性审慎的生活是不值得过的。尽管经过了理性的省察也不一定能找到生活的目标。学习哲学就是“上路”。踏上爱智慧的思想之路。哲学史的学习过程就是与前人在思想上进行对话的过程。因为尽管哲学家已经不在，但是哲学家们解决问题的方式却永远不会过时。他们为后人提供了各种各样可供选择的可能方式。

Now I would like to share with you my understanding of philosophy after reading this book. Through reading this book, I know that people often say that philosophy is the knowledge that makes people smart and intelligent, which is the biggest mistake in learning philosophy. Because people who have not studied philosophy are not necessarily not smart, and people who have studied philosophy are not necessarily smart. In fact, philosophy is to let people know that they have no wisdom, so they can pursue and love wisdom. The so-called wisdom of philosophy is the kind of wisdom that knows that you have no wisdom. Philosophers never study philosophical problems to improve intelligence, but to philosophy itself. In other words, wisdom is not a means but a target. We can never possess wisdom. At most, we can only love and pursue "wisdom". As stated in the book, according to the tradition of Chinese philosophy, the task of philosophy is not to increase people's positive knowledge of objective reality, but to improve people's minds. Specifically, knowledge or scientific knowledge is a tool and means for us to understand the world and transform the world. They are usually utilitarian or useful, while human beings pursue and love wisdom for no other purpose, but only for wisdom itself. I feel that people should live more intelligently under the guidance of philosophy; Under the guidance of traditional Chinese philosophy in this book, we should sharpen people's noble character, find people's noble humanity, and rebuild people's spiritual home. We may not care about the new progress of mathematics and physics, but we can directly use or enjoy their achievements, but we should not care about philosophy, because philosophy is not a tool and means of survival, but a goal and ideal of survival, which is a problem that everyone should be concerned about. Socrates once said that life without managerial prudence is not worth living. Although we have examined rationally, we may not be able to find the goal of life. Learning philosophy is "on the road". Set foot on the road of loving wisdom. The learning process of the history of philosophy is the process of dialogue with the predecessors in ideology. Because although philosophers are no longer here, the way philosophers solve problems will never be outdated. They provide a variety of possible ways for future generations to choose from.

通过阅读我还了解了冯友兰先生的其他一些哲学思想，了解了中华民族哲学思想、文化发展的历程的大致发展历程，了解了儒学之所以成为民族主流文化的根源，知道了各家的思想之间是相互影响和促进的。

Through reading, I also learned about some other philosophical thoughts of Mr. Feng Youlan, about the general development process of the Chinese nation's philosophical thoughts and cultural development, about the root of why Confucianism has become the national mainstream culture, and about the mutual influence and promotion between the ideas of various schools.

例如，孔子推崇“仁义”，仁的本质是爱人，一个人必须对别人存有仁爱之心。常念及此，人们就会善待自己身边的人。遇到艰辛劳作，流着臭汗的农民或工人时，他不会避之不及；看到乞丐，他自然会生出恻隐之心；与别人发生矛盾时，少争执，多谅解。孔子又说，“己欲立而立人，己欲达而达人，己所不欲，勿施于人”，这就是把仁付诸实践。如果人人都达到了这个境界，人自然会少作恶，多行善。孟子曰：“老吾老，以及人之老；幼吾幼，以及人之幼”，每念及此，人自然变得更爱自己的父母，子女和亲人，也同样自然地去爱护别人。若天下人都有此心，人与社会也就会朝着和谐的方向发展。孟子认为“民为贵，社稷次之，君为轻”，为官者理解了这个道理，懂得了人伦之道，自然要竭尽所能来促进人民大众的福利。孔子在解释古代的典制、思想时，总是以自己对道德的理解去诠释古代的经书，注入些新的东西。这就是孔子和与他同时的其他儒生不同的地方，这使他成为一个学派的创始人。

For example, Confucius praised "benevolence and justice". The essence of benevolence is to love others. One must have a heart of benevolence towards others. If people often think about this, they will be kind to the people around them. He will not shy away from farmers or workers who work hard and sweat; When he sees a beggar, he will naturally feel pity; When conflicts occur with others, be less contentious and more understanding. Confucius also said, "If you want to stand up, you can stand up. If you want to reach the goal, you can reach the goal. If you don't want to, don't do something to others." This is to put benevolence into practice. If everyone reaches this level, people will naturally do less evil and more good. Mencius said, "When we are old, we are old; when we are young, we are young." When we think about this, we naturally become more loving to our parents, children and relatives, and also naturally love others. If all people in the world have this intention, people and society will also develop in a harmonious direction. Mencius believed that "the people are the most important, the state is the second most important, and the monarch is the least important". Those who are officials understand this truth and understand the ethics, naturally they should do their best to promote the welfare of the people. When Confucius explained the ancient canon and thought, he always interpreted the ancient scriptures with his own understanding of morality and injected some new things into them. This is the difference between Confucius and other Confucian scholars at the same time, which makes him the founder of a school.

如果，把这“仁义”摆进教育里、放在教学中来看，首先便是爱学生了，这也是新课程改革中所提出的以人为本、注重人文性的教育。给与学生人文的关爱，才可能与学生的心灵碰撞出绚丽的火花，教育教学才有了灵性和生命。其次，教师要用自己的“仁义”潜移默化地影响学生，将自己“仁爱”的品质传递给学生，从而纵横相传。

If this "benevolence and righteousness" is put into education and teaching, the first thing is to love students, which is also the people-oriented and humanistic education proposed in the new curriculum reform. Only by giving students humanistic care can they collide with students' hearts and create brilliant sparks, and education and teaching can have spirituality and life. Secondly, teachers should use their "benevolence and righteousness" to influence students imperceptibly, and pass on their "benevolence" quality to students, so as to pass it on from side to side.

另一方面如果我们千年之后的现代教师还仅仅把教师的职业理解为“传道、授业、解惑”的层面，那就未免太固步自封了。经济的发展，时代的变迁，社会文化的发展无时不在出事促使着我们不断充实自己、发展自己。只有结合现实情况不断的创新，人类文化才会发展得更快。

On the other hand, if our modern teachers thousands of years later only understand the profession of teachers as the level of "preaching, imparting knowledge and solving doubts", it would be too complacent. The economic development, the changes of the times, and the development of social culture all the time cause accidents that urge us to constantly enrich and develop ourselves. Only through continuous innovation in combination with the reality can human culture develop faster.

冯先生说，哲学的功能不是为了增进正面的'知识（指对客观事物的信息），而是为了提高人的心灵，超越现实世界，体验高于道德的价值。冯先生还说，人不需要宗教化，但是人必须哲学化，当人哲学化了，他也就得到了宗教提供的最高福分。

Mr. Feng said that the function of philosophy is not to enhance positive 'knowledge (referring to information about objective things), but to improve people's minds, transcend the real world, and experience values higher than morality. Mr. Feng also said that people do not need to be religious, but they must be philosophical. When people are philosophical, they will get the highest blessing provided by religion.

面对压力与日俱增、经济急速发展的现代社会，面对期望与现实的强烈冲击，我们很多人无法在疲惫与焦躁中寻找到内心的安宁。冯先生说：“教的作用，就是使人把事实上已经不同程度上在做的事做完全。一个人若是把他所明白的完全做到了，他就是圣人。”这一个看上去似乎不高的要求却凝聚了千百年来君子修身的理想。该做的事完全做到了，即使是最平凡的事，做“完全”了便是至善，在我们的心中就不会再有遗憾，也就不会再有失望。我想，到了那时，我们的眼中的学生也就不会存在“好生”与“差生”的之分了。

Faced with the increasing pressure and rapid economic development of modern society, and the strong impact of expectations and reality, many of us can not find inner peace in fatigue and impatience. Mr. Feng said, "The function of education is to make people do what they have actually been doing to varying degrees completely. If a person can do what he understands completely, he is a saint." This seemingly low requirement embodies the idea of a gentleman's self-cultivation for thousands of years. What should be done is done completely. Even the most ordinary thing, doing "completely" is the best. There will be no regret or disappointment in our hearts. I think that at that time, there will be no difference between "good students" and "poor students" in our eyes.

其实哲学并不是高高在上，高不可攀的学问，实际上它就深深的蕴涵在我们的日常生活当中，并且与我们的生活密切相关，密不可分。只不过我们缺少是它们“浮出水面”，“上升”到哲学高度的理论思维而而已。这也许就是我开始所说的哲学家们的思想读后有种让人熟悉又陌生的感觉的原因吧？

In fact, philosophy is not an unattainable knowledge. In fact, it is deeply embedded in our daily life, and is closely related to our life. We just lack the theoretical thinking that they "surface" and "rise" to the height of philosophy. This may be the reason why I said at the beginning that the thoughts of philosophers have a feeling of familiarity and strangeness after reading?

最后，为了让我们每个人能够生活的更加自信，能够获得更高品质的生活都来关心哲学研究哲学吧！

Finally, in order to enable each of us to live more confidently and obtain a higher quality of life, we should all care about philosophy and research philosophy!

《中国哲学简史》读后感 篇3

刚读完冯友兰的《中国哲学简史》，先说一下对这本书的理解和感受，再说一下我个人的读书观。

After reading Feng Youlan's A Brief History of Chinese Philosophy, let me first talk about my understanding and feelings about this book, and then talk about my own view of reading.

我没有看过其他人写的中国哲学史，只是从《陈寅恪讲国学》中了解到，陈寅恪对冯友兰的这本评价非常高，觉得它真正发挥了"了解之同情"的态度，客观而公正地去看待中国历代的哲学观点。虽然没有对比，但是我也能感受到它态度的客观、公正，对待各家观点不做过多个人的评判，只是用通俗易懂、直白浅显、清晰流畅的语言，将中国历史历代的大哲学家、著名学派（儒、道、墨、法、阴阳、佛、新道家、禅宗、新儒家）及其主要观点娓娓道来。他不对读者的判断施加任何影响，态度严谨、风格朴实，再加上简洁语言的魅力，读起来没有任何压迫感。任何人读完后，都可以从中选取自己喜欢的、认同的学派，去针对性地找相关著作来研读。不管作为一位哲学史研究者还是作为书的作者，冯大师的这种风格，都是值得推崇的。也难怪这本书在哲学史著作里，堪称最经典。

I haven't read the history of Chinese philosophy written by others, but I learned from Chen Yinke's Lecture on Chinese Studies that Chen Yinke has a very high opinion of Feng Youlan's book, and thinks that it really displays the attitude of "understanding sympathy", and objectively and fairly looks at the philosophical views of China's past dynasties. Although there is no comparison, I can also feel that its attitude is objective and fair. It does not make too many personal judgments on various views, but uses simple, straightforward, clear and fluent language to explain the major philosophers, famous schools (Confucianism, Taoism, Mohism, Fa, Yin Yang, Buddhism, New Taoism, Zen, New Confucianism) and their main views in Chinese history. He does not exert any influence on the judgment of readers. His attitude is rigorous, his style is simple, and with the charm of concise language, he reads without any sense of oppression. After reading, anyone can choose his favorite school and identify with it, and then find relevant works to study. Whether as a researcher of the history of philosophy or as the author of the book, Master Feng's style is worthy of praise. It is no wonder that this book is the most classic in the history of philosophy.

因为书叫《简史》，所以对各家观点和哲学家本人的生平都没有做深入的介绍。单从入门角度来看，已经能勾起人的兴趣了。在看书之前，我不知道儒学在各个朝代都得到了不同的重视和新的阐释，也不知道禅宗原来是佛学和道家的结合。老庄学说宏大但晦涩隐秘，向郭注解却把老庄哲学解释得非常高明而又进步，让我想要深入探究。道教的产生原来是因为佛教进入中国后，引发了大众对民族宗教缺失的愤怒感。新儒学和先秦儒学差别非常大，到底哪个更高明众说纷纭。中国人并不是没有对封建礼教的反抗和个人独立意识的追求，魏晋名士的"风流"佳话一直在历史长河中闪闪发光——但也可能正是因为缺乏才显得可贵吧。

Because the book is called "Brief History", there is no in-depth introduction to the views of various schools and the life of philosophers themselves. From the perspective of introduction alone, it can arouse people's interest. Before reading the book, I didn't know that Confucianism had received different attention and new interpretations in various dynasties, nor did I know that Zen was originally a combination of Buddhism and Taoism. Lao Zhuang's theory is grand but obscure. Commenting to Guo, he explained Lao Zhuang's philosophy very cleverly and progressive, which made me want to explore it in depth. The reason why Taoism came into being was that after Buddhism entered China, it triggered the public's anger at the lack of national religion. There is a great difference between Neo Confucianism and Pre Qin Confucianism, and there are different opinions on which is more advanced. The Chinese are not without the resistance to feudal ethics and the pursuit of personal independence. The "romantic" stories of the famous people in the Wei and Jin Dynasties have been shining in the long history - but it may also be because of lack that they are valuable.

冯大师说，哲学是对人生有系统的反思的学科。我可能在这方面比较晚熟，一直到目前奔三的年纪了，才发现自己渐渐开始选择性地去相信和实践某些哲学学派的观点，在这个过程中清晰了人生观世界观和价值观——以西方客观主义、自由主义为主。在我读书的过程中，对于所有文学哲学书籍中我看到的观点，我理解其由于历史环境的局限而不可避免的弱点，都会从现代社会的角度去选择称赞或批判。而现实中我遇到的每个人都有跟我观点不一致的地方，因为大家都有各自思想的选择和归依。我会理解这种差异，不会以自己信奉的为真理而要求人人如此，但对于明显落后和愚昧的观念也会不留情面地批判。

Master Feng said that philosophy is a subject of systematic reflection on life. I may be a late bloomer in this field. Until my late thirties, I found that I gradually began to selectively believe and practice the views of some philosophical schools. In this process, I clarified my outlook on life, world outlook and values - mainly Western objectivism and liberalism. In the process of my reading, I understood the inevitable weaknesses of all the views I saw in the literature and philosophy books due to the limitations of the historical environment, and would choose to praise or criticize them from the perspective of modern society. In reality, everyone I meet has different views from me, because everyone has their own choice and return. I will understand this difference. I will not ask everyone to do so based on the truth I believe in, but I will also relentlessly criticize the concepts that are obviously backward and stupid.

这是我目前的读书观处事观。不求完全正确，但求用自己独立的理性认知，去实践自己的观念，完成自己在人生中最重要的任务——成为自己。

This is my current view of reading and doing things. Instead of being completely correct, we should use our independent rational cognition to practice our own ideas and complete our most important task in life - to be ourselves.

中国哲学简史读后感 篇4

《中国哲学简史》是一部享誉中外、具有世界影响的中国哲学名著。它是根据一代哲人冯友兰在美国的演讲稿整理而成的，在世界上的许多国家广泛流传。它把中国的哲学发展以时间为线索串联起来，通过对中国哲学的审视，让读者感悟到中国文化在当今的重大意义，不失为一部可以影响人的一生的文化经典。

A Brief History of Chinese Philosophy is a famous Chinese philosophical work that enjoys a good reputation at home and abroad and has world influence. It is based on the speech of a generation of philosopher Feng Youlan in the United States, which is widely spread in many countries around the world. It connects the development of Chinese philosophy with time as a clue. Through the examination of Chinese philosophy, readers can realize the significance of Chinese culture in today's society. It can be regarded as a cultural classic that can affect people's life.

在阅读这本书之前，实话说，笔者对中国哲学的了解仅仅停留在一个非常肤浅的水平。但在阅读了冯友兰老师的这本《中国哲学简史》后，笔者对中国哲学有了新的认识，哲学的知识不再是零碎的，而是有条理、系统化的了。下面，就列举一些阅读过程中摘录的句子以及我的理解，作为我的收获吧。

Before reading this book, to be honest, the author's understanding of Chinese philosophy is only at a very superficial level. However, after reading Feng Youlan's Brief History of Chinese Philosophy, the author has a new understanding of Chinese philosophy. The knowledge of philosophy is no longer fragmentary, but systematic. Here are some sentences extracted from the reading process and my understanding as my harvest.

著者在第四章中提到“对于《六经》，孔子既不是著者，也不是注者，甚至不是编者。”由此，著者进一步得出一个推论 ，那就是“孔子只是一位私人教师，而不是一位私人著作家。”看到这里，笔者想到了之前的“孔子热”现象。社会曾经大肆炒作与孔子相关的种种事物，然而炒作的背后，又有多少人真正理解孔子，理解孔子的思想呢？在这里，笔者不是想否认孔子在我国文化、历史上的重要地位。但笔者觉得，对孔子的盲目炒作，只会造成孔子形象的虚高，以至于最后，人们凡是遇到与文化相关的东西就把孔子抬出来，这未免有点不伦不类。

The author mentioned in the fourth chapter that "Confucius is neither the author, nor the commentator, nor even the editor of the Six Classics." From this, the author further concluded that "Confucius was just a private teacher, not a private writer." Seeing this, the author thinks of the "Confucius craze" phenomenon before. The society used to hype all kinds of things related to Confucius, but behind the hype, how many people really understand Confucius and his thoughts? Here, the author does not want to deny the important position of Confucius in China's culture and history. However, the author believes that the blind hype of Confucius will only lead to the false image of Confucius, so that in the end, people will lift Confucius out whenever they encounter something related to culture, which is somewhat nondescript.

著者在第九章中提到“‘无为’的意义，实际上并不是完全无所作为，他只是要为得少一些，不要违反自然任意为之。”这让笔者想到了以前在政治课本上看到的一个概念，即“服务型政府、有限型政府”的概念。这个概念的意思，是指政府要在职责范围内作为，做到不越界，尽力服务人民。然而，当下社会，一部分政府工作人员滥用职权，官商的勾结，他们不是“无为”，而是“无所不为”，这恰恰是哲学中所批判的。老子曾说“祸莫大于不知足，咎莫大于欲得”，如果让贪污和腐败继续下去，后果将不堪设想。而如何规范政府工作，让政府做到“无为而治”，则是我们应该关心的话题。

The author mentioned in Chapter 9 that "the meaning of 'inaction' is not to do nothing at all, but to do less, and not to do it arbitrarily against nature." This reminds me of a concept I saw in the political textbook before, namely, the concept of "service-oriented government, limited government". This concept means that the government should act within the scope of its responsibilities, do not overstep the boundaries, and try its best to serve the people. However, in the current society, some government personnel abuse their power and collude with officials and businessmen. They are not "doing nothing", but "doing everything", which is exactly criticized in philosophy. Lao Tzu once said, "There is no greater evil than discontent, and no greater blame than desire." If corruption and corruption continue, the consequences will be unimaginable. How to regulate the government's work and let the government "govern by doing nothing" is a topic we should be concerned about.

书本的第十五章，主要是围绕《易传》展开的，这一章很有趣，讲得都是关于的卦象之类的理论。之前只听说过最著名的“易有太极，是生两仪，两仪生四象，四象生八卦”的说法，但并无深刻认识，这次阅读后，尽管对里面提到的六十四卦等内容仍是一知半解，但我印象最深的是新儒家形上学中的调和的理论。新儒家提倡的是“中和”。“中”是指调和那些处理不好就会引起混乱、不和的食物，而“中”的作用，则是达到“和”。这里的“和”正正是我们最最熟悉的和谐。由此可见，一方面，“和”的思想源远流长，在中国历史上早已有之；另一方面，古人的智慧也可见一斑。他们早在几千年前就提出了这样一个理想社会的美好蓝图，而这直到现在，仍是人类孜孜以求的一个目标。

Chapter 15 of the book is mainly around the Yi Zhuan. This chapter is very interesting. It is all about theories such as divination. I have only heard the most famous saying "Yi has Tai Chi, which is the birth of Liangyi, the birth of four elephants, and the birth of eight trigrams" before, but I do not have a deep understanding of it. After reading this time, although I still have a half understanding of the 64 trigrams and other contents mentioned in it, what impressed me most is the theory of harmony in the New Confucian metaphysics. The new Confucianism advocates "neutralization". "Medium" refers to the reconciliation of food that will cause confusion and discord if it is not handled properly, and the role of "medium" is to achieve "harmony". The "harmony" here is exactly the harmony that we are most familiar with. It can be seen that, on the one hand, the idea of "harmony" has a long history and has long existed in Chinese history; On the other hand, the wisdom of the ancients can also be seen. They put forward the beautiful blueprint of such an ideal society thousands of years ago, and this is still a goal that mankind has been pursuing until now.

最后一个，是著者在第二十七章提到的一个观点“中国人民族主义意识的发展历来是重在文化上，不重在政治上。”这让我联想到了最近闹得沸沸扬扬的“切糕”现象。一块“切糕”背后是有目共睹的强买强卖行为，这样的行为明显违背了当今社会的法律法规。然而，执法人员却很少去管理，最终才会引发后续的争端。也许，执法人员认为，新疆的人民是少数民族应该要加以照顾。但笔者认为，我们提倡的各民族一律平等，应该是思想、文化上的平等，是立法上的平等，这种平等的政治色彩不应被过度强化。盲目过度的政策倾斜，只能是重在政治上的，歪曲的民族主义。否则，法律的尊严会受到损害，其他民族的权益也将受到侵犯。这样，又谈何各民族一律平等呢？

Finally, the author mentioned in Chapter 27 that "the development of Chinese nationalism has always been focused on culture, not politics." This reminds me of the "cake cutting" phenomenon that has been making a lot of noise recently. Behind a piece of "cut cake" is an obvious act of forced buying and selling, which obviously violates the laws and regulations of today's society. However, law enforcement personnel rarely manage, which will eventually lead to subsequent disputes. Perhaps law enforcement officials believe that the people of Xinjiang are ethnic minorities and should be taken care of. However, the author believes that the equality of all ethnic groups we advocate should be ideological, cultural and legislative, and the political color of equality should not be overemphasized. Blind and excessive policy inclination can only be political and distorted nationalism. Otherwise, the dignity of the law will be damaged and the rights and interests of other nationalities will be violated. In this way, why should all ethnic groups be equal?

收获之余，也有些许疑惑，在此分享，愿与各位探讨：首先，中国哲学如此博大精深，但为什么当下的社会越来越少人会关注它呢？大多数人宁可学习西方哲学，都不愿意了解中国的哲学，难道说中国哲学就比西方哲学差吗？根据这次的阅读，不见得是这样的。那么到底是什么问题呢？

After the harvest, I also have some doubts. I would like to share with you here to discuss: First of all, Chinese philosophy is so extensive and profound, but why are fewer and fewer people paying attention to it in the current society? Most people would rather learn western philosophy than understand Chinese philosophy. Is it true that Chinese philosophy is inferior to western philosophy? According to this reading, this is not necessarily the case. So what is the problem?

其次，中国哲学中其实蕴含了不少为人处世，乃至治国的智慧，那我们应该如何把它加以利用，让它更好地作为社会科学为我们的社会发展提供智慧呢？中国哲学与当今社会发展的契合点又在哪里呢？

Secondly, Chinese philosophy actually contains a lot of wisdom in dealing with people and even governing the country. How can we use it to provide wisdom for our social development as a social science? Where does Chinese philosophy fit in with today's social development?

上面的问题，并非一时半刻就能想清楚的。希望在不久的将来，中国的哲学能获得应有的重视与发展，在人类史上再次留下辉煌灿烂的财富。

It is not easy to figure out the above problems in a moment. I hope that in the near future, Chinese philosophy will receive due attention and development, and leave a brilliant wealth in human history again.