• <tr id="yyy80"></tr>
  • <sup id="yyy80"></sup>
  • <tfoot id="yyy80"><noscript id="yyy80"></noscript></tfoot>
  • 99热精品在线国产_美女午夜性视频免费_国产精品国产高清国产av_av欧美777_自拍偷自拍亚洲精品老妇_亚洲熟女精品中文字幕_www日本黄色视频网_国产精品野战在线观看 ?

    A Study of the Reception of theLaozi under the Materialist Cognitive Paradigm?

    2021-12-31 23:12:57LuYongsheng
    孔學(xué)堂 2021年4期
    關(guān)鍵詞:張岱年楊超唯物主義

    Lu Yongsheng

    Abstract:From the perspective of the unity of historical interpretations and hermeneutic method,the tradition of Chinese philosophy did not see a complete break in the twentieth century but manifested itself in various hermeneutic discourses.Among these,the materialist cognitive paradigm is an important hermeneutic method which takes the content,standpoint,and structure of materialist dialectics as its standard and frame of reference.Settin g out from this position,many scholars interpret the notion of “straight words seeming to be their opposite” as essential to explaining the dialectical thought of theLaozi.However,if used excessively,this paradigm can have an adverse eff ect on understanding the content,meaning,and structure of theLaozi.This is because Laozi’s philosophy and Marxism are basically diff erent in what they address,and the materialist cognitive paradigm ignores the peculiarity of the concept ofdao.Therefore,a correct understanding and interpretation of theLaozi requires properly handling the relations between different cognitive paradigms from a perspective based on a traditional Chinese philosophical paradigm.One attempt in this regard is to interpret “straight words seeming to be their opposite” in terms of “words not exhausting ideas” and “teaching without words.” This attempt can also be of assistance in reexamining today’s hermeneutic paradigms and the thoughts behind them in the context of constructing cultural self-conf idence.

    Keywords:materialist cognitive paradigm,Laozi,straight words seem to be their opposite,hermeneutic method

    With the spread and development of Marxism in China,an increasing number of scholars began to interpret traditional Chinese philosophy through a materialist cognitive paradigm.This trend was especially noticeable in studies on Daoism and Confucianism,the two major philosophical schools of which Laozi and Confucius respectively were the leading exponents.The notion that “straight words seem to be their opposite” (zheng yan ruo fan正言若反)1Laozi,chap.78.The English translations of theLaozi are based on Chan Wing-tsit’s version,with some alterations.is central to Laozi’s philosophy,and holds the key to unraveling its secrets;therefore,a number of Marxists studying theLaoziin the twentieth century were concerned with this proposition,and gave it diff erent interpretations,thus shedding light on Laozi’s intricate and profound philosophical system.Nevertheless,a better interpretation might be made from a perspective more typical of traditional Chinese thinking,namely,the notions of “words not exhausting ideas” and “teaching without words.” This new perspective can not only help people to reexamine the reception of theLaoziand clarify the concept of research methodology under the materialist cognitive paradigm,but also has important significance and real-world implications for the strengthening of theoretical and cultural self-conf idence in contemporary China.

    The Validity and Limitations of Interpreting ‘Straight Words Seeming to Be Their Opposite’ under the Materialist Cognitive Paradigm[Refer to page 48 for Chinese.Similarly hereinaft er]

    In theLaozi,“Straight words seeming to be their opposite” is not merely a specific proposition;it ref lects the mode of expression in the discussion ofdao道 (the Way),and can reveal the right way to understand theLaozi.It can be said,therefore,that “straight words seem to be their opposite” is representative of many other propositions in theLaozi,and is a typical expression of Laozi’s philosophy.At present,there are three main approaches to the interpretation of this remark in scholarly circles.First,the remark is interpreted as expressing dialectical logic,with Professor Sun Zhongyuan 孫中原 being a leading exponent of this theory.2See Sun Zhongyuan 孫中原,“‘Words Seem to Be Their Opposite’:On Laozi’s Dialectical Logic” [正言若反——論老子的辯證邏輯],Henan Social Sciences [河南社會(huì)科學(xué)],no.4 (2008):1—4.Second,it is interpreted in terms of the notions of “words not exhausting ideas” and “teaching without words.” Third,it is regarded as a rhetorical device,a view proposed by Qian Zhongshu 錢(qián)鍾書(shū) (1910—1998).3See Qian Zhongshu 錢(qián)鍾書(shū),Limited Views:Essays on Ideas and Letters [管錐編],book 2 (Beijing:SDX Joint Publishing Company,2007),120.The three approaches are the result of different hermeneutic methods.Broadly speaking,the “dialectical logic”approach remains the mainstream and is a central issue in today’s academic research since importance is currently attached to presenting the uniqueness of Chinese culture,and to the combination of the basic principles of Marxism and the excellent parts of traditional Chinese culture.

    The Validity of Interpretation under the Materialist Cognitive Paradigm[48]

    An examination of the spread of Marxism in China over the past century shows that,from the very beginning,materialism was brought in by Chinese scholars as a methodology to resolve the existing problems in Chinese society.Among the early promoters of Marxism were Li Dazhao 李大釗 (1889—1927) and Yun Daiying 惲代英 (1895—1931).Li held that “historical materialism is a sociological law,”4Li Dazhao 李大釗,“Historical Materialism and Its Signif icance in Modern Historical Studies” [唯物史觀(guān)在現(xiàn)代史學(xué)上的價(jià)值], New Youth [新青年],no.4 (1920).while Yun believed that “historical materialism is simply an ordinary research methodology for examining or studying history in materialist terms.”5Yun Daiying 揮代英,“Historical Materialism and the National Revolution” [唯物史觀(guān)與國(guó)民革命],in The Struggle of Materialism and Historical Materialism against Historical Idealism I [唯物論和唯物史觀(guān)反對(duì)唯心史觀(guān)的斗爭(zhēng)(上)],book 8 in vol.1 of Collected Materials of the History of Contemporary Chinese Philosophy [中國(guó)現(xiàn)代哲學(xué)史資料匯編],eds.Zhong Limeng 鐘離蒙 and Yang Fengli 楊鳳離 (Shenyang:Department of Philosophy at Liaoning University,1981),157.As a research methodology,the materialist cognitive paradigm was applied to the study of Chinese philosophy,and alongside the development of Marxism in China,the paradigm underwent a process of development,becoming more profound and comprehensive.It f illed Chinese scholars’ need for new research methodologies,and shed new light on the doctrines,features,and value of traditional Chinese philosophy from a materialist perspective.As a consequence,it opened up new possibilities for research on traditional Chinese philosophy,and enriched the content and methodologies of Chinese philosophy.It can even be said to have become the basic thought pattern underlying the study of the concepts,propositions,and systems of traditional Chinese philosophy.

    Daois a central concept in Laozi’s philosophy,and as such was the f irst to be placed under the scrutiny of the materialist cognitive paradigm.Yan Khinshun 楊興順 (1904—1989),a sinologist from the Soviet Union,was the f irst to interpretdaoin materialist terms.He thought thatdaostands for both the material basis of the myriad things and the natural laws of the objective world.6Quoted from Li Chenggui 李承貴,Tradition of Creation and Recreation:A Study of the Epistemological Paradigms of Traditional Chinese Philosophy in the Twentieth Century [生生的傳統(tǒng)——20世紀(jì)中國(guó)傳統(tǒng)哲學(xué)認(rèn)知范式研究](Beijing:China Social Sciences Press,2018),89.This theory was supported by Yang Chao 楊超 (1911—2007)who claimed thatdaohas two basic meanings:f irst,daois the universal and all-pervading substance;and second,daois a universal and eternal natural law.As a substance,daois material;as a natural law,daois objective.7See Yang Chao 楊超,“The Materialist Nature of Laozi’s Philosophy” [老子哲學(xué)的唯物主義本質(zhì)],Philosophical Research [哲學(xué)研究],no.4 (1955):135—138.Hou Wailu 侯外廬 (1903—1987) thought that the termdaois used in theLaoziin three senses:in the sense of “being alongside everything,” in the sense of “being opposed to the nature of everything,” and in the sense of “being prior to the existence of matter and moving in the opposite direction as matter.”In Hou’s opinion,daoused in the third sense is the core meaning of theLaozi;indeed,onlydao“seeming to have existed before the Lord [as a substanceless image]” and functioning as“the ancestor of the myriad things” (Laozi,chap.4) can meet the requirements of the na?ve materialist ontology.8Hou Wailu 侯外廬,Zhao Jibin 趙紀(jì)彬,and Du Guoxiang 杜國(guó)庠,A General History of Chinese Thought [中國(guó)思想通史],vol.1 (Beijing:People’s Publishing House,1957),267—268.Zhang Dainian 張岱年 (1909—2004) thought that sincedaohas no shape,it cannot be perceived;however,because there are images and things indaoit can be deduced thatdaois objective and real.In a word,daois a unity of the material and the spiritual.Zhang also noted that the concept ofziran自然 (spontaneity),which is closely related todao,is essentially a refutation of the notions of “the mandate of Heaven” and“the will of Heaven”;because Laozi’s thought rejects the idea of a supreme ruler above,it is supposedly materialist.9See Zhang Dainian 張岱年,The Complete Works of Zhang Dainian [張岱年全集],vol.7 (Shijiazhuang:Hebei People’s Publishing House,1996),180—182.Ren Jiyu 任繼愈 (1916—2009) also held that Laozi’s philosophy is a form of materialism.Ren asserted that “Laozi’sdaomeans both matter and the way along which matter undergoes transformation.”10See Ren Jiyu 任繼愈,“On the Materialist Nature of Laozi’s Philosophy:Also a Reply to Guan Feng and Lin Yushi”[論老子哲學(xué)的唯物主義本質(zhì)——兼答關(guān)鋒、林聿時(shí)同志],Philosophical Research,no.7 (1959):23—33.Moreover,he further expounded this theory through historical and class analyses.Generally speaking,the controversy over whether Laozi’s philosophy is materialism or idealism is concentrated on a series of issues,including the relationship betweendaoon the one hand andxuan玄 (darkness and profundity) andyi一 (oneness) on the other,the def initions ofwuming無(wú)名 (the nameless) andyouming有名 (the named),the materiality and spirituality ofdao,as well as the relationship betweendaoandde德(virtue).Judgments have been made mainly from the materialist point of view that matter is primary and consciousness secondary.

    Interestingly,despite the arguments on both sides,there is a consensus that theLaoziabounds in dialectical thought,albeit naive and undeveloped.Ren Jiyu even considered Laozi to be the f irst philosopher in the world to self-consciously propose dialectics and naive materialism.11Quoted from Yang Liuqiao 楊柳橋,“Is Laozi’s Philosophy Materialism?” [老子的哲學(xué)是唯物主義的嗎?],Philosophical Research,no.4 (1955):144—148.Li Shicen 李石岑 (1892—1934) summarized Daoist dialectics in terms of three aspects:f irst,daois constantly in motion;second,reversion fosters action;and third,daoentails walking on two roads simultaneously.Especially commendable in Daoism is the skillful use of dialectics to observe the universe,the natural world,as well as human society,and the integration of the outlook on the universe,epistemology,and dialectics into a coherent whole.12See Li Shicen 李石岑,Ten Lectures on Chinese Philosophy [中國(guó)哲學(xué)十講](Guilin:Guangxi Normal University Press,2010),113—121,128.Applying the materialist cognitive paradigm,Cao Deben 曹德本 explored the dialectical thought in Laozi’s philosophy,and derived from it a complete dialectical system (including views on relations,development,and contradiction),proposing theories including a theory of interdependence,a theory of inter-complementarity,a theory of change,and a theory of reversion.13See Cao Deben 曹德本,An Exploration into Ancient Chinese Dialectics [中國(guó)古代辯證法思想探索](Changchun:Jilin People’s Publishing House,1986).Fang Ke 方克 (1918—2009) thought that dialectics is the positive and reasonable part of theLaozi’s metaphysics,and that although its dialectical thought is undeveloped and has its limitations,it is nevertheless rich and profound.14See Fang Ke 方克,“A Brief Discussion on the Idealist Dialectics of theLaozi” [略論《老子》的唯心主義辯證法],Social Sciences Journal of Xiangtan University [湘潭大學(xué)社會(huì)科學(xué)學(xué)報(bào)],no.1 (1983):32—37,71.Zhu Yiting 朱貽庭 argued that Laozi’s undeveloped dialectics f inds its main expression in the idea that opposites complement each other and are on the way to transforming into each other.The termfan反 appears four times in theLaozi:in chapter 25,fanmeans reversion(fan返),or rather,a reversion to the original state,while in the other three cases,fanmeans opposite or the opposite side.15See Zhu Yiting 朱貽庭,“On the Undeveloped Dialectics in theLaozi” [論《老子》的樸素辯證法思想], Journal of Liaoning University (Philosophy and Social Science Edition) [遼寧大學(xué)學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版)],no.1 (1979):54—61.“Straight words seeming to be their opposite” in chapter 72 can also be analyzed and understood in dialectical terms.According to Sun Zhongyuan,the notion means “a positive statement contains within it negative elements,”16Sun Zhongyuan,“The Principle of the Undeveloped Dialectical Thought of ‘Straight Words Seeming to Be Their Opposite’ in theLaozi” [《老子》中“正言若反”的樸素辯證思維原則],Academic Journal of Zhongzhou [中州學(xué)刊],no.3 (1981):78—81.and is expressive of the interdependence,interconnection,and inter-transformation of opposites in materialist dialectics.Besides,viewed from the perspective of materialist dialectics,theLaozicontains many sentences and expressions that are in the same vein as “straight words seeming to be their opposite.”

    In sum,as Chinese scholars applied the materialist cognitive paradigm to the comprehension of Laozi’s philosophy,they not only casted new light on its concepts and propositions but also intended to reform,reevaluate,and improve it.Seen through the lens of Marxism,Laozi’s philosophy can be divided into four parts,namely,materialism,dialectics,epistemology,and a conception of history;against this backdrop,scholars criticize and refute any ideas in theLaozithat go against the materialist cognitive paradigm.Consequently,research on Laozi’s philosophy has seen a big advance in the direction of materialism,and concurrently,due to the wide use of historical and class analyses,a thorough examination has been given to the class situation and historical conditions of Laozi’s time,with a well-reasoned materialist account of the emergence and development of Laozi’s philosophy.Especially worthy of attention is the study of the dialectical thought embodied in “straight words seeming to be their opposite.” This study enhances the philosophical significance of Laozi’s system,and breaks new ground for theoretical exploration.Today as the promotion of the sinicization of Marxism is underway,it is necessary and important to apply the materialist cognitive paradigm to make Marxism more integrated into traditional Chinese philosophy,and to enrich and improve the latter’s content,styles,and qualities so as to facilitate its contemporary transformation.

    The Limitations of the Interpretation under the Materialist Cognitive Paradigm[50]

    From the perspective of Marxist philosophy,materialist dialectics serves as an important frame of reference,and even as a norm.It has been applied progressively to the analysis of the intrinsic qualities,features,and structure of Laozi’s dialectics.Especially noteworthy in this regard is the interpretation of “straight words seeming to be their opposite” as expressing the notions of things undergoing constant motion and change,and of opposites forming a unity and transforming into one another.However,if the philosophical system of Laozi is taken into consideration as a whole,it can be seen that this kind of interpretation has its limitations and is not f lawless.

    First,with regard to the meaning of “straight words seeming to be their opposite,”although the materialist cognitive paradigm brings to light the dialectical logic embodied in the remark,it is oblivious of the other important content that it contains.In fact,apart from the notion of the opposites acting and transforming into one another,the remark is rich in humanistic concern.Laozi believes that if a ruler wants to maintain his rule and build a strong and wealthy country and populace,he should rule through non-action.The ruler“does not compete” so “the world cannot compete with him” (chap.22),and the ruler “has no personal interests,” so “his personal interests are fulf illed” (chap.7).These ideas show the very source of the notion of “straight words seeming to be their opposite”:daoneither seeks to control nor interferes with the growth of the myriad things.In a more important sense,having seen the corruption and decadence of the rulers of his time,the tragic scenes of blood-thirsty wars,and the dire situation of oppressed people,Laozi was exhorting rulers to be loving and benevolent in their governance,and to purify their hearts and abandon excessive desires.Therefore,beneath “straight words seeming to be their opposite” lies Laozi’s deep humanistic concern with the country and its people,and his strong sense of responsibility and commitment to redress wrongs.

    Second,with regard to the meaning of the remark,materialist dialectics views it as expressive of Laozi’s undeveloped dialectics,and loses sight of the fact that the remark is also expressive of the uniqueness ofdao.Daolies at the center of Laozi’s philosophy,and “straight words seeming to be their opposite” is ultimately based on and derived fromdao.Laozi’sdaois manifestly peculiar and transcends common sense,so it can only be expressed in a paradoxical way for people to understand.Therefore,“straight words seeming to be their opposite” not only illustrates Laozi’s undeveloped dialectics,but and in a more important sense also provides an ideal vehicle for common people to gain a thorough comprehension ofdao.

    Third,with regard to the structural position of the remark,Laozi’s dialectics under the materialist cognitive paradigm functions as a part of his philosophical system,but is separate from other parts.The materialist cognitive paradigm is more focused on issues such as the origin of the myriad things,being materialist or idealist,motion and contradiction,and existence and process.Under this paradigm,research is done with Marxism,especially materialist dialectics,as the frame of reference.Although this approach is instrumental to revealing Laozi’s dialectics,it cuts off its connection with the rest of his thought.At the core of Laozi’s philosophy isdaoas an origin,around which is developed a large and complex system incorporating Heaven,Earth,and humanity,and dealing with a wide variety of subjects ranging from nature to human culture,from the metaphysical to the physical,and from substance to function.Needless to say,an undeveloped dialectics is a part of this system,but it also contains others such as a cosmology,a view of the Way of Heaven,and a theory of human nature.All these parts are interdependent and interconnected,forming a whole that cannot be divided.The materialist cognitive paradigm threatens the organic unity of Laozi’s philosophy by isolating one component from the others,and thus risks ignoring other ideas of Laozi which may turn out to be more important and valuable.

    Beyond the Materialist Discourse:‘Straight Words Seem to BeTheir Opposite’ under a Traditional Chinese Philosophical Paradigm[51]

    The trend to interpret traditional Chinese culture through a Marxist discourse has had a profound inf luence on the way to contemplate and analyze traditional Chinese philosophy.As Professor Li Chenggui 李承貴 puts it,“the materialist cognitive paradigm” has become“the set pattern for conducting research on the history of Chinese philosophy,” with the whole body of research divided,consciously or unconsciously,into four major parts,namely,materialism,dialectics,epistemology,and a conception of history.17See Li Chenggui,“The Formation of the Materialist Cognitive Paradigm and a Critical Examination of It as a Traditional Chinese Philosophical Methodology” [唯物主義認(rèn)知范式的形成與檢討——以作為中國(guó)傳統(tǒng)哲學(xué)研究方法為中心],Hebei Academic Journal [河北學(xué)刊],no.1 (2013):27—34.However,to regard the materialist approach as the only viable way of interpretation and apply it dogmatically to research on Laozi’s philosophy results only in narrow-mindedness and one-sidedness.The underlying reason is that Laozi’s philosophy and Marxism deal with diff erent research f ields,and some researchers of Laozi fail to appreciate the unique qualities ofdao.Therefore,a thorough understanding of the philosophical meaning of “straight words seeming to be their opposite” requires first of all the adoption of a paradigm of traditional Chinese thought.If researchers approach the remark from a perspective inherent to the tradition and history of Chinese philosophy,and interpret the remark through the notions of “words not exhausting ideas” and “teaching without words,” they may gain a better understanding of the value and status of Laozi’s philosophy.

    Laozi’s Philosophy beyond Matter and Practice[52]

    The theoretical foundation for materialist dialectics is the real world and practice.Karl Marx’s theories were based on production and life in a material world.Practice is the bridge across as well as the link between the real world and the realm of thought.Laozi was also concerned with life and practice.Daois the foundation of Laozi’s philosophical system,and has multiple meanings.First,daois a substance.Althoughdaocannot be perceived or grasped,it is not empty or devoid of content,and even generates,pervades,and nourishes the myriad things.Second,daois a law.“Reversion is the action ofdao” (chap.40).Daodenotes the action of things which are in a continuous process of transforming into their opposite.Since this is a cyclical process,whatever changes things undertake,they will ultimately return to where they f irst came into being.Third,daois virtue.Daoacts through non-action,does not compete,and follows behind;daomeanskindness,frugality,and simplicity.The metaphysicaldaois actualized throughqi氣 (material force),functions in human life,and becomes virtue.Laozi says,“All things arise,and he does not turn away from them.He produces them,but does not take possession of them./He acts,but does not rely on his own ability./He accomplishes his task,but does not claim credit for it” (chap.2).Therefore,a sage acts through non-action:“Do not exalt the worthy,so that people shall not compete./Do not value the rare treasures,so that people shall not steal./Do not display objects of desire,so that the people’s hearts shall not be disturbed” (chap.3).Only when there is good governance can society progress well.As can be seen,although Laozi’s philosophy contains thoughts exploring the nature of the universe,it is essentially oriented toward the real world and people’s lives.Laozi advocates ruling through non-action,exhorts rulers to purify their minds and abandon excessive desires,and envisions a society where the common people feel contented and happy with a plain and simple lifestyle.Thus Laozi’s philosophy,like other schools of thought at his time,is concerned with life and practice.

    However,Laozi’s philosophy is not confined to the realities of practical living.It contains other thoughts worthy of attention,including a cosmology (“daogenerates the myriad things”),a view of the Way of Heaven (“daomodels itself on spontaneity”),and a theory of human nature (“simplicity and spontaneity”).Laozi says,“Daoproduced the One (yi一)./The One produced the two./The two produced the three./And the three produced the myriad things” (chap.42).These words provide an important Daoist description of the creation of the world.They tell of the metaphysicaldaocarrying out its functions continuously in the physical world,from the emergence of the One to the generation of the myriad things.Equally important,Laozi says,“Man models himself aft er Earth./Earth models itself aft er Heaven./Heaven models itself aft erdao./Anddaomodels itself on spontaneity” (chap.25).Here,there are four great things in the universe:humanity,Earth,Heaven,anddao.Of the four,each takes the one immediately aft er as its model,with spontaneity as the ultimate principle.“Daomodeling itself on spontaneity” is the essence of Laozi’s view on the relationship between Heaven and humanity.It explains how everything should follow the course set by its nature instead of striving and acting against its nature,such as making deliberate changes or interventions.“Daomodeling itself on spontaneity”entails that ultimately “man modeling himself on spontaneity.” How? By “supporting all things in their natural state but not taking any action” (chap.64).People should follow their own nature,and respect the natural state of things,allowing them to grow and develop of their own accord and not forcing them to grow or intervening in their growth.In this way,they are able to return to the state of a newborn,innocent,and indiscriminate,unsullied by knowledge or desire.This state is closer todao.

    In short,Laozi’s philosophy is a large system.It is constructed on the basis ofdao,and incorporates Heaven,Earth,and humanity.It honors spontaneity,and commends nonaction.This system far transcends the f ield of materialist dialectics which is focused on the practical realities of life and the actual world.To put it another way,it can be said that the discussion of living forms a small part of Laozi’s philosophical system as a whole,and deals with only the function ofdaoin the physical world.

    The Theoretical Characteristics of ‘Words Not Exhausting Ideas’ and ‘Teaching without Words’[53]

    “Teaching without words” appears in chapter 2 of theLaozi:“Therefore the sage manages affairs through non-action,and teaches without words.” There are two interpretations of the phrase “without words.” First,it means that the sage teaches not by giving orders or instructions.Second,it means that the sage’s doctrines cannot be expressed in words,because thedaothat can be told of is not the eternaldao.“Teaching without words”expresses the idea that Laozi’sdaois so deep and profound that it cannot be thoroughly depicted by language.Diff erent from the approach of dialectical logic,the interpretation of“straight words seeming to be their opposite” understood in terms of the notions of “words not exhausting ideas” and “teaching without words” shows that it is merely an expediency to discussdaoin words.The eternaldaocan only be expressed and explained in a way that deviates from what common people hold to be true and sensible.

    Summarizing the relationship betweendaoandyan言 (language or words),theLaozisays in its opening chapter:“Thedaothat can be told of is not the eternaldao.The name that can be named is not the eternal name.” The really existing metaphysicaldaocan neither be told of nor named.Thatdaocannot be told of is due to its very vague form of existence,meaning that it cannot be perceived,nor can it be grasped intellectually,let alone named.Laozi admits,“I do not know its name;/Hence,when forced to name it,I call itdao” (chap.25),therefore this name is necessarily inadequate and incomplete.Daois deep and profound,undiff erentiated yet complete,and vague and elusive,qualities which show that the eternaldaocannot be expressed or described in words.Besides,language has certain limitations.That words do not exhaust ideas,“does not mean that words cannot express thoughts,ideas,or emotions,but that words cannot express them completely and thoroughly.”18Zhang Songhui 張松輝,An Annotated Translation and Explication of the Laozi [老子譯注與解析](Changsha:Yuelu Press,2008),3.In his discussions ofdao,Laozi is often faced with the dilemma of language being unable to express exactly what he wishes to say aboutdao.The eternaldaocannot be told of,yet since Laozi intends to give people a thorough understanding ofdao,he has no choice but to use language,and is forced to express the inexpressible.It is in this sense that a paradoxical mode of discourse,best summarized by “straight words seeming to be their opposite,” is adopted,and it serves as a bridge leading people to learn aboutdao.For example,

    What is most straight seems to be crooked.

    The greatest skills seem to be clumsy.

    The greatest eloquence seems to stutter.

    (Chap.45)

    To yield is to be preserved whole.

    To be bent is to become straight.

    To be empty is to be full.

    To be worn out is to be renewed.

    To have little is to possess.

    To have plenty is to be perplexed.

    (Chap.22)

    Laozi exalts words associated with negativity,such as “clumsy,” “empty,” “worn out,”and “l(fā)ittle,” and often advocates not striving,not competing,and being soft and weak.His purpose is to illustrate the profound signif icance of spontaneity,non-action,and not speaking,as well as the fact thatdaois entirely diff erent from ordinary thoughts.

    Mutual Learning between Chinese Philosophy and Marxism:Hermeneutic Paradigms,Transformation of Tradition,and Cultural Conf idence[54]

    In the academic history of modern China,it has been a basic mode to understand and interpret traditional Chinese philosophy in terms of Western philosophical ideas,concepts,methods,and structures.This mode,in its long period of gestation and development,has made solid academic achievements,contributing substantially to the construction of the discipline of Chinese philosophy,reorganizing traditional Chinese philosophical thought,and revealing some of the characteristics and value of Chinese philosophy.However,in recent years,this mode has met with increasing skepticism and criticism,and been dubbed“using the Western to interpret the Chinese” or “reverse analogical interpretation.” A number of scholars have contended that Chinese philosophical discourse has been infested with the thought pattern of interpreting Chinese philosophy in Western or Marxist terms,and that as a consequence,Chinese philosophy has lost its unique features,and become inferior to and tied to Western philosophy.Undoubtedly,the materialist cognitive paradigm based on rationalism and the conception of atomic individuals has enriched the interpretation of traditional Chinese philosophy,and assisted in the development of Chinese philosophical systems.However,its side-eff ects cannot be overlooked,in particular the obscuring of the true image of Chinese philosophy and the distortion of Chinese philosophical doctrines.Approaching Laozi’s philosophy with the materialist cognitive paradigm (dialectical logic) means that what matters is not Laozi’s philosophical ideas but the ideas and intentions of the interpreters.Laozi’sdaohas often been exploited by interpreters,and become a means to serve different ends,betraying,to a certain extent,the original meaning and true spirit ofdao.Any system derived from this kind of research thus differs from Laozi’s real philosophical system.In the long run,the inherent spirit and doctrines of Chinese philosophy might be forgotten,and the unique features and advantages of the excellent aspects of traditional Chinese culture would then be subjected to a certain degree of distortion.

    It should be noted that being critical of the materialistic cognitive paradigm does not mean abandoning or denouncing the method of interpreting traditional Chinese philosophy in Western terms.There is no denying the fact that re-examining traditional Chinese philosophy with recourse to Western concepts and systems is of great signif icance.It facilitates the systematization of Chinese philosophical ideas,enriches the content of Chinese philosophy,and gives rise to more fresh interpretations.In fact,the crux of the matter is how one should learn from and apply the materialist cognitive paradigm after having gained a thorough understanding of the development of Chinese philosophy,including its social background,history,doctrines and beliefs,as well as linguistic features,and without losing sight of the traditional hermeneutic paradigms of Chinese philosophy.

    Finally,how should we understand “straight words seeming to be their opposite”?First,it is essential to f ind out the original meaning of Laozi’sdaoand discern its features becausedaois at the core of Laozi’s philosophy and serves as the basis from which Laozi’s other ideas and theories are developed.Sincedaocannot be told of and language has its own limitations,Laozi had to adopt a paradoxical mode of expression to discussdao,a way which is captured by “straight words seeming to be their opposite.” Although this mode of expression seems obscure and even ridiculous,it indeed gives common people an opportunity to understand the meaning and spirit ofdao.Second,Laozi lived in an age of violence and chaos,and had witnessed wars,conf licts,and tyrannical governments inflicting great pain and misery on the common people.To protest against the incessant warfare and the exploitation and oppression of the common people,Laozi held that “by acting without action,all things will be in order” (Laozi,chap.3),and that “it is precisely because [the sage]does not compete that the world cannot compete with him” (chap.22).Therefore,“straight words seeming to be their opposite” not only embodies the spirit of the notion of “daomodeling itself on spontaneity” but also plays the important role of remonstrating with rulers and urging them to respect and love the people.As can be seen from the discussion above,the interpretation of “straight words seeming to be their opposite”from the inherent perspective of Laozi’s philosophy,taking into consideration the age in which Laozi lived,the unique meaning and characteristics ofdao,and especially the notions of “words not exhausting ideas” and “teaching without words,” has important theoretical and methodological implications for exploring Laozi’s profound thought.

    In the new age,there is growing awareness of the importance of strengthening cultural self-conf idence,and against this background,reexamining the interpretation of theLaoziunder the materialist cognitive paradigm can be of great benef it.

    First,the materialist cognitive paradigm demonstrates the continuity of Chinese cultural traditions.The emphasis on the rejuvenation of Chinese culture and the call to strengthen cultural self-conf idence at present mean that the reception of Chinese culture in Marxist terms during the twentieth century cannot be slighted;in fact,it should be given more attention because it shows how the materialist cognitive paradigm has inf iltrated and f it into the modern Chinese academic system and how the paradigm met the needs of the development of Chinese culture.To strengthen self-conf idence in Chinese culture requires first to clarify the development of Chinese culture.The materialist cognitive approach is a thread running through the exploration and inheritance of the excellent aspects of traditional Chinese culture.The Marxist cognitive paradigm does not betoken a broken link;to a certain extent,it serves to revise the cultural mentality of the Chinese people,and enhance the vitality of Chinese culture.

    Second,the materialist cognitive paradigm sheds more light on the role that hermeneutic methods play in the contemporary transformation of traditional Chinese culture.The interpretation of theLaoziunder the materialist cognitive paradigm reflects the interaction between Marxism and traditional Chinese culture;it also helps to illustrate the relationship between diff erent hermeneutic methods and the generation of meaning,as well as the interaction between various diff erent cultures,taking into account factors such as cultural positions,political factors,and shift s in theoretical discourse.These experiences and lessons are worth pondering because they are important to the creative transformation and innovative development of traditional Chinese culture at present.Today in China,the development of Chinese culture should be China-based,with its focus on the excellent aspects of traditional Chinese culture,and an emphasis on Chinese characteristics.In fact,the latter two aspects imply that there are other existing cultures and other standards by which to appraise traditional culture.About a hundred years after the first encounter between the Marxist cognitive paradigm and traditional Chinese culture,today the combination of the basic principles of Marxism and the excellent aspects of traditional Chinese culture has been proposed again.This teaches people two important lessons.First,the combination of the basic principles of Marxism and the excellent aspects of traditional Chinese culture in the twentieth century was neither complete nor adequate.Second,the development of Chinese culture in the new age should follow a more reasonable path.

    Third,the materialist cognitive paradigm enriches the discourse system for strengthening cultural self-conf idence.The relationship between the materialist cognitive paradigm and traditional Chinese culture in the twentieth century has undergone an important change in the new age.The basic principles of Marxism are no longer viewed only as a hermeneutic paradigm;instead,they function as a kind of culture,a philosophy,and a form of spirit to participate in the strengthening of cultural self-conf idence in China.In addition,the excellent aspects of traditional Chinese culture are strictly delimited,no longer meaning “traditional culture” in the broad sense of the term.The combination of the basic principles of Marxism and the excellent aspects of traditional Chinese culture plays an important role in building a culturally advanced country,and will continuously create new forms of Chinese culture,enrich its discourse system,and improve cultural practices to fulf ill the goal of strengthening our self-conf idence in Chinese culture.

    Bibliography of Cited Translations

    Chan,Wing-tsit,trans.and comp.“The Natural Way of Lao Tzu.” Chap.7 inA Source Book in Chinese Philosophy.Princeton,NJ:Princeton University Press,1963.

    猜你喜歡
    張岱年楊超唯物主義
    唯物主義何以言“否定之否定”?——“否定之否定”的“前世”“今生”與“再生”
    哲人張岱年:其意心知
    實(shí)踐唯物主義的三重辯護(hù)
    Clinical observation of heat-sensitive moxibustion for acute ischemic stroke
    《張岱年先生手跡選錄》之三封書(shū)信
    Comparison Principle of Very Weak Solutions for Nonhomogeneous Elliptic Equations
    《張申府與張岱年研究》專(zhuān)欄特約主持人按語(yǔ)
    哲學(xué)唯物主義不必?fù)肀Я孔恿W(xué)的多世界解釋
    “新唯物主義”與馬克思哲學(xué)
    Modeling and Numerical Simulation of Yield Viscoplastic Fluid Flow in Concentric and Eccentric Annuli*
    亚洲激情五月婷婷啪啪| 女性生殖器流出的白浆| www.熟女人妻精品国产| 黄片大片在线免费观看| 考比视频在线观看| 国产老妇伦熟女老妇高清| www.熟女人妻精品国产| 免费av中文字幕在线| www.精华液| 波多野结衣一区麻豆| 久久精品国产亚洲av香蕉五月 | 成年人免费黄色播放视频| 9热在线视频观看99| 欧美人与性动交α欧美软件| 日本wwww免费看| 18在线观看网站| 男女下面插进去视频免费观看| 女人久久www免费人成看片| 亚洲成人国产一区在线观看| 国产成人系列免费观看| 精品亚洲乱码少妇综合久久| 亚洲av成人不卡在线观看播放网 | 亚洲国产av影院在线观看| 日韩有码中文字幕| 久久久久久久久免费视频了| 9热在线视频观看99| 老司机影院成人| 欧美日韩黄片免| 日本91视频免费播放| 久久中文看片网| 国产有黄有色有爽视频| 精品熟女少妇八av免费久了| 亚洲av电影在线观看一区二区三区| netflix在线观看网站| 777久久人妻少妇嫩草av网站| 18禁观看日本| 男女床上黄色一级片免费看| 亚洲精华国产精华精| 日本一区二区免费在线视频| 国产亚洲欧美精品永久| 脱女人内裤的视频| 侵犯人妻中文字幕一二三四区| 丝袜在线中文字幕| 18禁国产床啪视频网站| 人成视频在线观看免费观看| 在线av久久热| 国产成人精品久久二区二区免费| 欧美日韩黄片免| 在线观看免费视频网站a站| 国产一区二区激情短视频 | 精品国产国语对白av| 久久久久国产精品人妻一区二区| 精品亚洲乱码少妇综合久久| 色94色欧美一区二区| 久久天躁狠狠躁夜夜2o2o| 日韩制服骚丝袜av| 少妇猛男粗大的猛烈进出视频| 欧美精品亚洲一区二区| 国产亚洲精品第一综合不卡| 国产一区二区三区综合在线观看| 麻豆av在线久日| 日韩有码中文字幕| 国产99久久九九免费精品| 99国产精品一区二区三区| 一边摸一边抽搐一进一出视频| 午夜两性在线视频| 免费日韩欧美在线观看| 亚洲成人手机| 日本vs欧美在线观看视频| 日韩大码丰满熟妇| 亚洲av国产av综合av卡| 成年人免费黄色播放视频| 91精品三级在线观看| 两个人免费观看高清视频| 日韩欧美一区视频在线观看| 老司机靠b影院| 一本大道久久a久久精品| 男男h啪啪无遮挡| 欧美xxⅹ黑人| 男女之事视频高清在线观看| 超色免费av| 久久久精品国产亚洲av高清涩受| 首页视频小说图片口味搜索| 久久热在线av| 两人在一起打扑克的视频| 午夜激情久久久久久久| 国产熟女午夜一区二区三区| 首页视频小说图片口味搜索| 老司机在亚洲福利影院| 午夜福利,免费看| 热99re8久久精品国产| 黄色片一级片一级黄色片| 午夜日韩欧美国产| 女人高潮潮喷娇喘18禁视频| 国产精品久久久久久人妻精品电影 | 黄色视频,在线免费观看| 性少妇av在线| 超碰成人久久| 国产精品麻豆人妻色哟哟久久| 午夜福利免费观看在线| bbb黄色大片| 国产日韩一区二区三区精品不卡| 精品少妇一区二区三区视频日本电影| kizo精华| cao死你这个sao货| 高清av免费在线| 亚洲专区字幕在线| 久久国产精品男人的天堂亚洲| 高清视频免费观看一区二区| 亚洲性夜色夜夜综合| 叶爱在线成人免费视频播放| 夜夜夜夜夜久久久久| 看免费av毛片| 老司机靠b影院| 宅男免费午夜| 又大又爽又粗| av一本久久久久| 热99国产精品久久久久久7| 欧美97在线视频| videosex国产| 国产极品粉嫩免费观看在线| 99国产精品一区二区三区| 欧美黑人精品巨大| av福利片在线| 岛国在线观看网站| 十八禁网站网址无遮挡| 性少妇av在线| 麻豆乱淫一区二区| 国产一区二区三区在线臀色熟女 | 欧美精品高潮呻吟av久久| 国产成人精品久久二区二区91| 亚洲欧洲日产国产| 中文字幕制服av| 日韩视频一区二区在线观看| 欧美国产精品一级二级三级| 亚洲国产欧美日韩在线播放| 久久精品国产亚洲av高清一级| 久久久久精品国产欧美久久久 | 啪啪无遮挡十八禁网站| 亚洲欧美日韩高清在线视频 | 久久国产精品大桥未久av| 一本色道久久久久久精品综合| 黄色视频在线播放观看不卡| 国产精品.久久久| 成人国产av品久久久| 久久久久久久大尺度免费视频| 国产精品一区二区在线观看99| 欧美黄色淫秽网站| 国产亚洲av高清不卡| 一二三四社区在线视频社区8| 国产成人av教育| 亚洲精品国产av成人精品| 午夜免费观看性视频| 亚洲五月婷婷丁香| 欧美日韩国产mv在线观看视频| 国产淫语在线视频| 99香蕉大伊视频| 欧美乱码精品一区二区三区| 人妻一区二区av| 18禁黄网站禁片午夜丰满| 在线观看舔阴道视频| 久久狼人影院| 国产成人一区二区三区免费视频网站| 一边摸一边抽搐一进一出视频| 一本一本久久a久久精品综合妖精| 一进一出抽搐动态| 欧美精品亚洲一区二区| 亚洲人成77777在线视频| 大片电影免费在线观看免费| 国产一级毛片在线| 国产精品久久久久久人妻精品电影 | 亚洲成人手机| 欧美午夜高清在线| 99久久精品国产亚洲精品| 老司机影院成人| 中文字幕人妻丝袜一区二区| 十分钟在线观看高清视频www| 一本大道久久a久久精品| 日韩制服丝袜自拍偷拍| 十八禁网站网址无遮挡| 亚洲性夜色夜夜综合| 一区二区三区精品91| 99久久国产精品久久久| 中国国产av一级| 亚洲午夜精品一区,二区,三区| av线在线观看网站| www.999成人在线观看| 最新的欧美精品一区二区| 成年女人毛片免费观看观看9 | 啦啦啦 在线观看视频| 国产精品成人在线| 成人影院久久| 老熟妇仑乱视频hdxx| 久久久国产精品麻豆| 日本猛色少妇xxxxx猛交久久| 99热全是精品| 大陆偷拍与自拍| 夫妻午夜视频| 涩涩av久久男人的天堂| 国产色视频综合| 9191精品国产免费久久| 久久中文看片网| 操美女的视频在线观看| 不卡一级毛片| a级毛片在线看网站| 精品国内亚洲2022精品成人 | 老司机福利观看| 欧美日韩黄片免| 精品乱码久久久久久99久播| 别揉我奶头~嗯~啊~动态视频 | 大香蕉久久成人网| 久久久久网色| 欧美日韩中文字幕国产精品一区二区三区 | 视频区图区小说| 老熟妇乱子伦视频在线观看 | 欧美久久黑人一区二区| 欧美在线黄色| 最黄视频免费看| 老司机在亚洲福利影院| 99精国产麻豆久久婷婷| av在线播放精品| 免费少妇av软件| 国产一区二区三区av在线| 免费在线观看视频国产中文字幕亚洲 | 一本—道久久a久久精品蜜桃钙片| 97精品久久久久久久久久精品| 午夜福利在线免费观看网站| 亚洲国产精品一区三区| 美女午夜性视频免费| 超色免费av| av电影中文网址| 久久中文看片网| 一本色道久久久久久精品综合| 蜜桃国产av成人99| 天天操日日干夜夜撸| 窝窝影院91人妻| 国产精品香港三级国产av潘金莲| 国产极品粉嫩免费观看在线| 蜜桃国产av成人99| 男女下面插进去视频免费观看| 一级毛片精品| 亚洲成人国产一区在线观看| 亚洲欧洲日产国产| 亚洲第一av免费看| 国产一区二区在线观看av| 亚洲精品第二区| 久久久水蜜桃国产精品网| 色综合欧美亚洲国产小说| 18禁观看日本| 一区在线观看完整版| 丝袜脚勾引网站| 久久久国产精品麻豆| 久久影院123| 一个人免费看片子| 成年美女黄网站色视频大全免费| 午夜日韩欧美国产| 午夜福利,免费看| 久久久久国产一级毛片高清牌| 在线观看www视频免费| 天堂中文最新版在线下载| 亚洲欧美日韩高清在线视频 | 一级,二级,三级黄色视频| 精品卡一卡二卡四卡免费| 高清视频免费观看一区二区| 欧美另类亚洲清纯唯美| 日本91视频免费播放| 99香蕉大伊视频| 侵犯人妻中文字幕一二三四区| 香蕉丝袜av| 黄色怎么调成土黄色| 久久精品aⅴ一区二区三区四区| 国产成人av教育| 韩国高清视频一区二区三区| 这个男人来自地球电影免费观看| 一边摸一边抽搐一进一出视频| 午夜福利在线免费观看网站| 美女福利国产在线| 蜜桃在线观看..| 中文字幕色久视频| 午夜免费成人在线视频| 如日韩欧美国产精品一区二区三区| www日本在线高清视频| 国产亚洲欧美在线一区二区| 国产av国产精品国产| 亚洲视频免费观看视频| 免费久久久久久久精品成人欧美视频| 一个人免费看片子| 久久精品久久久久久噜噜老黄| 建设人人有责人人尽责人人享有的| 日本a在线网址| 久久国产亚洲av麻豆专区| 午夜福利,免费看| 国产激情久久老熟女| 午夜免费成人在线视频| 亚洲国产av新网站| 久久久久久人人人人人| 久久久国产成人免费| 国产日韩欧美视频二区| a级毛片在线看网站| av不卡在线播放| 精品久久久久久久毛片微露脸 | 1024香蕉在线观看| 亚洲欧洲日产国产| av在线老鸭窝| 日本vs欧美在线观看视频| 亚洲国产成人一精品久久久| 香蕉国产在线看| 97人妻天天添夜夜摸| 久久中文字幕一级| 久久精品国产综合久久久| 欧美激情极品国产一区二区三区| 淫妇啪啪啪对白视频 | 成人国语在线视频| 99国产极品粉嫩在线观看| 欧美日韩视频精品一区| 丝袜在线中文字幕| 欧美人与性动交α欧美精品济南到| 又紧又爽又黄一区二区| 日韩人妻精品一区2区三区| 夜夜骑夜夜射夜夜干| 免费高清在线观看日韩| 在线观看免费高清a一片| 久久久久精品人妻al黑| 看免费av毛片| 亚洲精品粉嫩美女一区| 真人做人爱边吃奶动态| 日韩三级视频一区二区三区| 一级毛片女人18水好多| 91精品三级在线观看| 国产男女内射视频| 久久久精品区二区三区| 欧美日韩中文字幕国产精品一区二区三区 | 777米奇影视久久| 久久国产精品影院| 亚洲中文av在线| 亚洲第一欧美日韩一区二区三区 | 久久久久久久久免费视频了| 国产精品影院久久| 久久99一区二区三区| 中国国产av一级| 男人舔女人的私密视频| 久久人妻熟女aⅴ| 欧美精品av麻豆av| 国产亚洲av高清不卡| 高清视频免费观看一区二区| 亚洲欧美日韩高清在线视频 | tocl精华| 婷婷色av中文字幕| 欧美日韩视频精品一区| 老熟妇仑乱视频hdxx| 欧美人与性动交α欧美精品济南到| 超碰97精品在线观看| 日韩大码丰满熟妇| 妹子高潮喷水视频| 最黄视频免费看| 女人被躁到高潮嗷嗷叫费观| 国产成人av教育| 天天躁夜夜躁狠狠躁躁| 极品人妻少妇av视频| 国产精品1区2区在线观看. | 亚洲熟女毛片儿| 天天添夜夜摸| 国产成人精品久久二区二区免费| 99精国产麻豆久久婷婷| 两性午夜刺激爽爽歪歪视频在线观看 | 看免费av毛片| 精品少妇黑人巨大在线播放| 久久99热这里只频精品6学生| 精品少妇黑人巨大在线播放| 国产成人免费无遮挡视频| 国产亚洲欧美在线一区二区| 久久精品国产综合久久久| 久久国产精品大桥未久av| 国产免费一区二区三区四区乱码| 精品国产乱码久久久久久男人| 亚洲欧美一区二区三区久久| 俄罗斯特黄特色一大片| 在线十欧美十亚洲十日本专区| 亚洲精品中文字幕一二三四区 | 欧美97在线视频| 国产亚洲欧美精品永久| 久久毛片免费看一区二区三区| 国产片内射在线| 欧美变态另类bdsm刘玥| 成人影院久久| 日本黄色日本黄色录像| 久久国产亚洲av麻豆专区| 视频区欧美日本亚洲| 亚洲av片天天在线观看| 欧美日韩亚洲综合一区二区三区_| 亚洲精品国产av成人精品| 国产亚洲精品久久久久5区| av不卡在线播放| 国产成人精品久久二区二区91| 9热在线视频观看99| 亚洲精华国产精华精| 国产精品一区二区精品视频观看| 一区二区三区精品91| 国产精品久久久久久精品古装| 亚洲美女黄色视频免费看| 动漫黄色视频在线观看| 欧美人与性动交α欧美精品济南到| 在线亚洲精品国产二区图片欧美| 操美女的视频在线观看| 美女中出高潮动态图| 国产亚洲午夜精品一区二区久久| 亚洲,欧美精品.| 久久综合国产亚洲精品| 亚洲国产日韩一区二区| 99国产精品99久久久久| 美女脱内裤让男人舔精品视频| 免费在线观看视频国产中文字幕亚洲 | 丁香六月欧美| 国产男女超爽视频在线观看| 女性被躁到高潮视频| 69av精品久久久久久 | 久久亚洲国产成人精品v| 50天的宝宝边吃奶边哭怎么回事| 成人亚洲精品一区在线观看| 国产在视频线精品| 69av精品久久久久久 | 亚洲av美国av| 脱女人内裤的视频| 俄罗斯特黄特色一大片| 欧美日韩av久久| 一级,二级,三级黄色视频| 建设人人有责人人尽责人人享有的| 男人操女人黄网站| 精品人妻1区二区| 精品久久蜜臀av无| 久久天堂一区二区三区四区| 国产av国产精品国产| 久久国产精品大桥未久av| 超碰成人久久| 日韩大码丰满熟妇| 18禁观看日本| 久久久久视频综合| 精品人妻在线不人妻| 9色porny在线观看| 五月开心婷婷网| 99九九在线精品视频| 亚洲七黄色美女视频| 一二三四在线观看免费中文在| 青草久久国产| 精品亚洲乱码少妇综合久久| 国产男女内射视频| 99精品欧美一区二区三区四区| 少妇猛男粗大的猛烈进出视频| 国产有黄有色有爽视频| 狂野欧美激情性bbbbbb| 午夜精品久久久久久毛片777| 少妇人妻久久综合中文| 国产在线一区二区三区精| 久久久久久亚洲精品国产蜜桃av| 国产主播在线观看一区二区| 精品国产乱子伦一区二区三区 | 男人爽女人下面视频在线观看| 最新的欧美精品一区二区| 悠悠久久av| 日韩制服骚丝袜av| 日韩视频在线欧美| 制服人妻中文乱码| 久久精品人人爽人人爽视色| 久久久久网色| 国产一区二区三区av在线| 亚洲av成人不卡在线观看播放网 | 亚洲精品一区蜜桃| 久久久久国内视频| 性色av乱码一区二区三区2| 国产亚洲精品一区二区www | 亚洲成人手机| 国产男女超爽视频在线观看| 丰满少妇做爰视频| 午夜福利在线免费观看网站| 午夜免费鲁丝| 国产91精品成人一区二区三区 | 亚洲欧洲精品一区二区精品久久久| 十八禁高潮呻吟视频| 别揉我奶头~嗯~啊~动态视频 | 精品欧美一区二区三区在线| 巨乳人妻的诱惑在线观看| 亚洲av电影在线观看一区二区三区| 国产精品九九99| 亚洲va日本ⅴa欧美va伊人久久 | 曰老女人黄片| 欧美人与性动交α欧美精品济南到| 国产亚洲精品第一综合不卡| 精品欧美一区二区三区在线| 深夜精品福利| 夜夜骑夜夜射夜夜干| 大型av网站在线播放| 国产精品熟女久久久久浪| 日本欧美视频一区| 亚洲精品国产精品久久久不卡| 正在播放国产对白刺激| av欧美777| 自拍欧美九色日韩亚洲蝌蚪91| 国产野战对白在线观看| 亚洲欧美成人综合另类久久久| 欧美 日韩 精品 国产| 麻豆国产av国片精品| 国产无遮挡羞羞视频在线观看| 国产黄色免费在线视频| 黑人巨大精品欧美一区二区mp4| 亚洲一区二区三区欧美精品| 亚洲国产精品成人久久小说| cao死你这个sao货| 女性被躁到高潮视频| 大型av网站在线播放| 一边摸一边抽搐一进一出视频| 亚洲一码二码三码区别大吗| 男人爽女人下面视频在线观看| 纵有疾风起免费观看全集完整版| 亚洲国产精品成人久久小说| 交换朋友夫妻互换小说| 久久精品成人免费网站| 亚洲va日本ⅴa欧美va伊人久久 | 亚洲国产欧美在线一区| 99re6热这里在线精品视频| 无限看片的www在线观看| 超色免费av| 国产日韩欧美亚洲二区| 青春草亚洲视频在线观看| 久久久国产精品麻豆| 国产精品一区二区精品视频观看| 99久久国产精品久久久| 欧美变态另类bdsm刘玥| 王馨瑶露胸无遮挡在线观看| 一级,二级,三级黄色视频| 丝瓜视频免费看黄片| 欧美少妇被猛烈插入视频| 午夜福利免费观看在线| 亚洲五月色婷婷综合| 极品人妻少妇av视频| kizo精华| 亚洲专区字幕在线| tocl精华| 国产淫语在线视频| 真人做人爱边吃奶动态| 久久免费观看电影| 久久人人97超碰香蕉20202| 欧美国产精品一级二级三级| 国产成人精品在线电影| 国产精品免费视频内射| 色婷婷av一区二区三区视频| 免费在线观看完整版高清| 高清欧美精品videossex| tocl精华| 国产精品香港三级国产av潘金莲| 在线观看免费高清a一片| 色精品久久人妻99蜜桃| 极品少妇高潮喷水抽搐| 久久人人爽av亚洲精品天堂| 男女免费视频国产| 午夜精品国产一区二区电影| 高清在线国产一区| 国内毛片毛片毛片毛片毛片| 亚洲精品国产区一区二| 高清av免费在线| 日韩熟女老妇一区二区性免费视频| 9热在线视频观看99| 三级毛片av免费| 1024香蕉在线观看| 欧美人与性动交α欧美软件| 别揉我奶头~嗯~啊~动态视频 | 啦啦啦视频在线资源免费观看| 老鸭窝网址在线观看| 成人国产一区最新在线观看| 国产精品一区二区在线不卡| 久久人妻熟女aⅴ| 女人被躁到高潮嗷嗷叫费观| 免费av中文字幕在线| 黑丝袜美女国产一区| 精品国产超薄肉色丝袜足j| 欧美一级毛片孕妇| 日韩,欧美,国产一区二区三区| 在线 av 中文字幕| 国产成人av教育| 久久中文看片网| 免费日韩欧美在线观看| 国产国语露脸激情在线看| 精品人妻在线不人妻| 搡老熟女国产l中国老女人| 大香蕉久久成人网| 欧美97在线视频| 亚洲中文日韩欧美视频| 又大又爽又粗| 午夜影院在线不卡| 国产av国产精品国产| 亚洲一区二区三区欧美精品| 少妇精品久久久久久久| 啦啦啦视频在线资源免费观看| 亚洲精品日韩在线中文字幕| 波多野结衣av一区二区av| 日日夜夜操网爽| 日韩人妻精品一区2区三区| 男女午夜视频在线观看| 久久99热这里只频精品6学生| 日韩人妻精品一区2区三区| 丁香六月天网| 国产av国产精品国产| 国产黄色免费在线视频| 天天影视国产精品| 国产成人a∨麻豆精品| 成人手机av| 欧美黑人精品巨大| 亚洲精品国产av成人精品| av福利片在线| 久久亚洲国产成人精品v| 色老头精品视频在线观看| 日本vs欧美在线观看视频| 久久久久精品人妻al黑| 亚洲五月色婷婷综合| 大码成人一级视频| 精品久久久久久久毛片微露脸 |