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《这个世界会好吗_梁漱溟晚年口述》.mobi .pdf .txt
基本信息：
    书名： 这个世界会好吗?梁漱溟晚年口述(英文版)(图文版)
    作者： 梁漱溟
    出版社/出版时间： 外语教学与研究出版社2010-02-28
    国际标准书号： ISBN 978-7-5600-8440-4
    电子版包括 .mobi .pdf .txt等格式：
    《这个世界会好吗_梁漱溟晚年口述》.mobi 文件 734 KB,
    《这个世界会好吗_梁漱溟晚年口述》.pdf 文件 2160 KB,
    《这个世界会好吗_梁漱溟晚年口述》.txt 文件 733 KB。
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目录简介：
        —Chapter one, Chapter two.
        Alitto: Yes, yes. The table of contents. OK. Probably…
        Liang: You can infer the contents.
        Alitto: And then I can use it to ask you questions. All right.
        [Alitto looks at Liang's original hand-written manuscript.][6]
        Alitto: Your concept is that the ability to plan is a part of the human heart/mind. (Liang: An aspect.) Oh, an aspect. What you wrote before…
        Liang: If we want to describe and explain the mind/heart, first we must explain its "subjective initiative" or its self-conscious autonomy, its consciousness. They are equally the same. This is a property of humanity, its most important property.
        Alitto: Does this concept of autonomy or self-activeness have something to do with the will?
        Liang: Of course the will is included within it. It has subjective initiative, flexibility, and lastly, the ability to plan. So, in order to explain the ability to plan, I had to use all this verbiage.
        Alitto: In your book The Essence of Chinese Culture, you made a basic distinction between "intellect" and "rationality." Now [in this book] you have expanded into three elements: subjective initiative, flexibility, and the ability to plan. The first two probably are subsumed under "rationality." The ability to plan is probably part of intellect. Is there this distinction? Probably the ability to plan is in reference to relatively abstract calculations for the future…
        Liang: You just now used two terms, rationality and intellect. How would you distinguish between the two?
        Alitto: I would still use the same distinction you made in your book The Essence of Chinese Culture. For example, when a man does a mathematical problem, the part of his mind that does the calculating is his intellect. The technique is intellect. And the part of him that wants to get the right answer or not—the moral aspect—is rationality.
        Liang: Yes, that's about right.
        Alitto: So I thought that you would have developed the concept you used before and asked this question. Now [in this new book] you have divided it into three basic aspects: subjective initiative, flexibility, and the ability to plan, the last of which is the most complex. I also know that in this book it seems you use quite a bit of material on the most recent scientific research. In this section in which you analyze the mind/heart, you also make use of the most recent science, and psychology too. Which psychological school do you think is the most correct?
        Liang: In foreign psychology, for example, I remember one psychologist named McDougall, who liked to talk about instinct.
        Alitto: That was someone quite popular when you were writing Eastern and Western Cultures and Their Philosophies. Later, he wasn't as popular.
        Liang: He enumerated a great many kinds of instinct. The Englishman Russell wrote a book called, as I recall, "Construction…” [referring to Russell's Principles of Social Reconstruction], right? He divided humanity into three kinds, one was called the possessive impulse and another the creative impulse. But there is a third kind, called spirituality. I originally quoted this in Eastern and Western Cultures and Their Philosophies, but disagreed with his three-way division. I said… one was intellectual, one was instinct. Originally I saw it this way. I only understood later after the publication of "Trend toward Diversification"[7] that his third entity called "spirituality" actually referred to something