公孙龙（前320年 - 前250年），东周战国时期
赵国人（今河北邯郸），传说字
子秉，曾经做过
平原君的门客，是名家的代表人物，以「白马非马」和「离坚白」等论点而著名。与公孙龙齐名的是另一名家
惠施。
显示更多...: 主要成就 人物评价 史书记载
主要成就
其主要著作为《公孙龙子》，西汉时共有14篇，唐代时分为三卷，北宋时遗失了8篇，到目前只残留6篇，共一卷，保存在明代《道藏》中。该书流传情况复杂，宋代以后有人怀疑它的真实性，认为今本《公孙龙子》是晋朝人根据零碎材料编纂起来的，在一定程度上失去了先秦《公孙龙子》的本来面目。《公孙龙子》第一章《迹府》描述其生平事迹。第二章《白马论》提出「白马非马」，讨论概念之间相等和包含的关系，和现代集合论思想有共通之处。第三章《指物论》提出「物莫非指」，讨论现实世界和主观概念的关系。第四章《通辩论》提出「鸡足三」，第五章《坚白论》，提出「离坚白」，讨论的是物体和物体的属性的关系。第六《名实论》。
人物评价
传统上唯物主义辩证法观点认为，公孙龙是诡辩学的代表，提出了逻辑学中的「个别」和「一般」之间的相互关系，但把它们之间的区别夸大，割断二者的联系，是一种形而上学的思想体系。
诸子各家普遍认为公孙龙为诡辩，但似乎又无法在辩论中胜出。《公孙龙子》第一章《迹府》记载了孔子的后代孔穿企图驳倒公孙龙但失败的故事。《庄子·天下篇》称公孙龙「饰人之心，易人之意，能胜人之口，不能服人之心」。《荀子·不苟篇》中认为君子不看重惠施等名家的辩才，因为其不符合礼。君子并不是无法反驳坚白离的观点，而是不与之辩论。《荀子 正名篇》认为白马非马论是「此惑于用名以乱实者也」。《资治通鉴》中记载邹衍认为公孙龙是「烦文以相假，饰辞以相敦，巧譬以相移，引人使不得及其意，如此害大道」，于是不和公孙龙辩论。
周昌忠《公孙龙子新论》把公孙龙的思想和西方哲学相比较，认为公孙龙「构造了一个相当丰富的关于语言本身的哲学理论」，并不比亚里士多德逊色。
张远山在著作《寓言的密码》中认为，公孙龙开创了中国的理性学派的先河。但诸子百家都未能理解他的观点。
史书记载
• 高诱注《吕氏春秋》：谓龙为魏人，不知何据。
• 《淮南鸿烈解》称，公孙龙粲于辞而贸名。
• 扬子《法言》称，公孙龙诡辞数万。盖其持论雄赡，实足以耸动天下，故当时庄、列、荀卿并著其言，为学术之一。特品目称谓之间，纷然不可数计，龙必欲一一核其真，而理究不足以相胜，故言愈辨而名实愈不可正。然其书出自先秦，义虽恢诞，而文颇博辨。
• 陈振孙《书录解题》概以浅陋迂僻讥之，则又过矣。明锺惺刻此书，改其名为《辨言》，妄诞不经。今仍从《汉志》，题为《公孙龙子》。
• 郑樵《通志略》载此书，有陈嗣古注、贾士隐注各一卷，今俱失传。此本之注。乃宋谢希深所撰。前有自序一篇。其注文义浅近。殊无可取。以原本所有。姑并录焉。
• 据《史记·仲尼弟子列传》记载，另有孔子的弟子之一，也有一个叫公孙龙，字子石，比孔子小五十三岁。
以上介绍摘自维基百科；若有错漏，敬请在维基百科上修改
来源条目。
Gongsun Long (公孙龙 Gōngsūn Lóng, BC), courtesy name Zibing (子秉), was a Chinese philosopher and writer who was a member of the School of Names (Logicians) of ancient Chinese philosophy. He also ran a school and enjoyed the support of rulers, and advocated peaceful means of resolving disputes in contrast to the wars which were common in the Warring States period. However, little is known about the particulars of his life, and furthermore many of his writings have been lost. All of his essays — fourteen originally but only six extant — are included in the anthology
the Gongsun Longzi (公孙龙子 Gōngsūn lóng zi).
In Book 17 of the Zhuangzi anthology, Gongsun thus speaks of himself:
When young, I studied the way of the former kings. When I grew up, I understood the practice of kindness and duty. I united the same and different, separated hard from white, made so the not-so and admissible the inadmissible. I confounded the wits of the hundred schools and exhausted the eloquence of countless speakers. I took myself to have reached the ultimate.
He is best known for a series of paradoxes in the tradition of Hui Shi, including "White horses are not horses," "When no thing is not the pointed-out, to point out is not to point out," and "There is no 1 in 2." These paradoxes seem to suggest a similarity to the discovery in Greek philosophy that pure logic may lead to apparently absurd conclusions.
显示更多...: White Horse Dialogue Other works
White Horse Dialogue
In the White Horse Dialogue (白马论 Báimǎ Lùn), one interlocutor (sometimes called the "sophist") defends the truth of the statement "White horses are not horses," while the other interlocutor (sometimes called the "objector") disputes the truth of this statement. This has been interpreted in a number of ways.
Possibly the simplest interpretation is to see it as based on a confusion of class and identity. The argument, by this interpretation, plays upon an ambiguity in Chinese that doesn't exist in English. The expression "X is not Y" (X非Y) can mean either
• "X is not a member (or subset) of set Y"
• "X is not identical to Y"
The sentence "White horses are not horses" would normally be taken to assert the obviously false claim that white horses are not part of the group of horses. However, the "sophist" in the dialogue defends the statement under the interpretation, "Not all horses are white horses". The latter statement is actually true, since — as the "sophist" explains — "horses" includes horses that are white, yellow, brown, etc., while "white horses" includes only white horses, and excludes the others. A.C. Graham proposed this interpretation and illustrated it with an analogy. The "Objector" assumes that "a white horse is not a horse" is parallel to "a sword is not a weapon," but the "Sophist" is treating the statement as parallel to "a sword is not a blade." Other interpretations have been put forward by Fung Yu-lan and Chad Hansen among others.
This work has been viewed by some as a serious logical discourse, by others as a facetious work of sophistry, and finally by some as a combination of the two.
Other works
He was also responsible for several other essays (论 lùn, literally discourses, dialogues), as short as 300 characters.
• 「On Pointing at Things」 (指物论 Zhǐwù Lùn): An enigmatic discussion on reference and the referent, or designation and the designated. Some believe it to be an ancient practical joke that is intentionally self-contradictory.
• 「On Understanding Change」 (通变论 Tōngbiàn Lùn)
• 「On Hardness and Whiteness」 (坚白论 Jiānbái Lùn): based on the example of a stone that is both hard and white.
• 「On Name and Substance」 (名实论 Míngshí Lùn)
• 「Storehouse of Traces」 (迹府 Jifǔ)
以上介绍摘自维基百科；若有错漏，敬请在维基百科上修改
来源条目。
