趙惠文王六年(前293年),封公(gong)子趙勝為平原君。平原君喜好名家論辨(bian)之言,公(gong)孫(sun)龍遂為平原君的門客。
趙惠文王(wang)(wang)十五年(nian)(前(qian)284年(nian)),燕(yan)昭王(wang)(wang)欲攻齊國(guo),公(gong)孫龍(long)帶(dai)領弟子,從趙國(guo)趕(gan)到燕(yan)國(guo),力圖勸其“偃(yan)兵(bing)”。燕(yan)王(wang)(wang)滿(man)口答應,公(gong)孫龍(long)卻表(biao)示不可相信,說道:當初大(da)王(wang)(wang)招納欲破齊、能破齊的“天下之士(shi)”到燕(yan)國(guo)來(lai),后來(lai)終于破齊。而(er)今“諸侯(hou)之士(shi)在大(da)王(wang)(wang)之本朝者(zhe),盡善(shan)用(yong)兵(bing)者(zhe)”,所以我認為大(da)王(wang)(wang)不會偃(yan)兵(bing)。他用(yong)這種“循實則名(ming)”的方法猜透(tou)了燕(yan)王(wang)(wang)的真實用(yong)心,使(shi)燕(yan)王(wang)(wang)無言以對。
十(shi)六年(nian)(前283年(nian)),秦(qin)(qin)國(guo)與趙(zhao)(zhao)(zhao)國(guo)盟(meng)會締約(yue):“秦(qin)(qin)之(zhi)(zhi)所(suo)欲(yu)為,趙(zhao)(zhao)(zhao)助(zhu)之(zhi)(zhi);趙(zhao)(zhao)(zhao)之(zhi)(zhi)所(suo)欲(yu)為,秦(qin)(qin)助(zhu)之(zhi)(zhi)。”答應相互援助(zhu)。不久,秦(qin)(qin)興(xing)兵攻魏,趙(zhao)(zhao)(zhao)欲(yu)救魏。秦(qin)(qin)王(wang)使人責(ze)備趙(zhao)(zhao)(zhao)惠(hui)文王(wang)不遵守盟(meng)約(yue)。趙(zhao)(zhao)(zhao)王(wang)將此事告知平(ping)原君。公孫龍向平(ping)原君建(jian)議說(shuo):趙(zhao)(zhao)(zhao)也可以派遣使者去責(ze)備秦(qin)(qin)王(wang)說(shuo),趙(zhao)(zhao)(zhao)國(guo)想(xiang)援救魏國(guo),秦(qin)(qin)國(guo)卻攻打(da)魏國(guo),是秦(qin)(qin)國(guo)首先違背了盟(meng)約(yue)。
十九年(nian)(前280年(nian)),公孫(sun)龍(long)又與趙(zhao)惠文(wen)王(wang)論偃(yan)兵(bing)之事。趙(zhao)王(wang)問公孫(sun)龍(long)說:“寡人事偃(yan)兵(bing)十余年(nian)矣,而(er)不成(cheng),兵(bing)不可偃(yan)乎?”公孫(sun)龍(long)回答說:“偃(yan)兵(bing)之意,兼愛天(tian)下(xia)(xia)之心(xin)也(ye)。兼愛天(tian)下(xia)(xia),不可以虛名為也(ye),必有其實。”并(bing)(bing)指出(chu)趙(zhao)惠文(wen)王(wang)當(dang)秦(qin)得地(di)而(er)縞(gao)素布總,齊亡(wang)地(di)而(er)加(jia)膳(shan)置酒,并(bing)(bing)不真正具(ju)有兼愛之心(xin),故不能(neng)行(xing)偃(yan)兵(bing)之實。
趙(zhao)(zhao)(zhao)孝成王(wang)九年(前257年),秦兵攻趙(zhao)(zhao)(zhao),圍邯鄲。平(ping)原(yuan)君(jun)(jun)(jun)使人(ren)向(xiang)魏國(guo)求救(jiu)。信陵君(jun)(jun)(jun)率兵救(jiu)趙(zhao)(zhao)(zhao),邯鄲得以保(bao)存(cun)。虞卿為平(ping)原(yuan)君(jun)(jun)(jun)向(xiang)趙(zhao)(zhao)(zhao)王(wang)請封(feng)。公(gong)孫龍連夜駕車(che)入見(jian)平(ping)原(yuan)君(jun)(jun)(jun),認為此(ci)舉甚不(bu)可行,指出(chu)“王(wang)舉君(jun)(jun)(jun)而(er)相趙(zhao)(zhao)(zhao),割東(dong)武城而(er)封(feng)君(jun)(jun)(jun)者”并不(bu)是因(yin)為平(ping)原(yuan)君(jun)(jun)(jun)的(de)才智能力為趙(zhao)(zhao)(zhao)國(guo)所獨有的(de),而(er)是因(yin)為平(ping)原(yuan)君(jun)(jun)(jun)是趙(zhao)(zhao)(zhao)王(wang)親(qin)戚的(de)緣故。而(er)“一解(jie)國(guo)患,欲(yu)求益地,是親(qin)戚受封(feng)而(er)國(guo)人(ren)計(ji)功也”,即計(ji)國(guo)人(ren)之功于(yu)親(qin)戚名下。因(yin)此(ci)建(jian)議(yi)平(ping)原(yuan)君(jun)(jun)(jun)不(bu)要(yao)受封(feng),平(ping)原(yuan)君(jun)(jun)(jun)聽從了(le)公(gong)孫龍的(de)建(jian)議(yi),并由(you)此(ci)對(dui)其益加(jia)看重。
他(ta)可能(neng)較(jiao)長時間作平(ping)(ping)(ping)原(yuan)(yuan)君(jun)(jun)(jun)(jun)(jun)的門客(ke)。《史記(ji)·平(ping)(ping)(ping)原(yuan)(yuan)君(jun)(jun)(jun)(jun)(jun)虞(yu)(yu)卿列傳》說(shuo)(shuo),“平(ping)(ping)(ping)原(yuan)(yuan)君(jun)(jun)(jun)(jun)(jun)厚待(dai)公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)”。約(yue)于(yu)(yu)公(gong)元前(qian)(qian)279年(nian)至(zhi)前(qian)(qian)248年(nian)間,公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)曾從趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)帶領弟(di)子到燕(yan)國(guo)(guo)(guo)(guo),《呂氏春(chun)秋(qiu)(qiu)·應言(yan)(yan)》載,是為(wei)(wei)了說(shuo)(shuo)燕(yan)昭王(wang)(wang)以(yi)(yi)(yi)“偃兵(bing)”。燕(yan)王(wang)(wang)雖然表示同意(yi),公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)卻當面對(dui)燕(yan)王(wang)(wang)說(shuo)(shuo)。“諸侯之(zhi)(zhi)(zhi)(zhi)士在大王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)本(ben)朝者,盡(jin)善(shan)用(yong)兵(bing)者”,所(suo)以(yi)(yi)(yi)我(wo)認為(wei)(wei)大王(wang)(wang)不(bu)(bu)(bu)會(hui)偃兵(bing),燕(yan)昭王(wang)(wang)無(wu)言(yan)(yan)應答。公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)又曾游魏(wei),與公(gong)子牟論(lun)學。在趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo),《呂氏春(chun)秋(qiu)(qiu)·審應覽》載,公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)曾與趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)惠文王(wang)(wang)論(lun)偃兵(bing)。趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)王(wang)(wang)問公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)說(shuo)(shuo):“寡(gua)人事偃兵(bing)十余年(nian)矣(yi),而(er)(er)(er)不(bu)(bu)(bu)成(cheng),兵(bing)不(bu)(bu)(bu)可偃乎?”公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)回答說(shuo)(shuo):“趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)的藺、離石兩(liang)地(di)被(bei)秦(qin)(qin)(qin)(qin)侵占,王(wang)(wang)就(jiu)穿(chuan)上(shang)喪國(guo)(guo)(guo)(guo)的服裝,縞(gao)素布(bu)總;東(dong)攻齊(qi)得(de)城(cheng)(cheng),而(er)(er)(er)王(wang)(wang)加膳(shan)置(zhi)酒,以(yi)(yi)(yi)示慶(qing)祝。這怎(zen)能(neng)會(hui)偃兵(bing)?”《呂氏春(chun)秋(qiu)(qiu)·淫辭》說(shuo)(shuo):秦(qin)(qin)(qin)(qin)國(guo)(guo)(guo)(guo)跟趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)訂立(li)盟(meng)約(yue):“秦(qin)(qin)(qin)(qin)之(zhi)(zhi)(zhi)(zhi)所(suo)欲(yu)(yu)(yu)為(wei)(wei),趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)助(zhu)之(zhi)(zhi)(zhi)(zhi);趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)之(zhi)(zhi)(zhi)(zhi)所(suo)欲(yu)(yu)(yu)為(wei)(wei),秦(qin)(qin)(qin)(qin)助(zhu)之(zhi)(zhi)(zhi)(zhi)。”過了不(bu)(bu)(bu)久。秦(qin)(qin)(qin)(qin)興(xing)兵(bing)攻魏(wei),趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)欲(yu)(yu)(yu)救(jiu)魏(wei)。秦(qin)(qin)(qin)(qin)王(wang)(wang)使人責備趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)惠文王(wang)(wang)不(bu)(bu)(bu)遵守盟(meng)約(yue)。趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)王(wang)(wang)將(jiang)這件(jian)事告訴平(ping)(ping)(ping)原(yuan)(yuan)君(jun)(jun)(jun)(jun)(jun)。公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)給(gei)平(ping)(ping)(ping)原(yuan)(yuan)君(jun)(jun)(jun)(jun)(jun)出主(zhu)(zhu)意(yi)說(shuo)(shuo),趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)可以(yi)(yi)(yi)派(pai)遣使者去責備秦(qin)(qin)(qin)(qin)王(wang)(wang)說(shuo)(shuo),秦(qin)(qin)(qin)(qin)不(bu)(bu)(bu)幫助(zhu)趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)救(jiu)魏(wei),也(ye)是違背盟(meng)約(yue)。趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)孝成(cheng)王(wang)(wang)九年(nian)(公(gong)元前(qian)(qian)257年(nian)),秦(qin)(qin)(qin)(qin)兵(bing)攻趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao),平(ping)(ping)(ping)原(yuan)(yuan)君(jun)(jun)(jun)(jun)(jun)使人向魏(wei)國(guo)(guo)(guo)(guo)求救(jiu)。信陵(ling)君(jun)(jun)(jun)(jun)(jun)率兵(bing)救(jiu)趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao),邯鄲得(de)以(yi)(yi)(yi)保(bao)存。趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)的虞(yu)(yu)卿欲(yu)(yu)(yu)以(yi)(yi)(yi)信陵(ling)君(jun)(jun)(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)存邯鄲為(wei)(wei)平(ping)(ping)(ping)原(yuan)(yuan)君(jun)(jun)(jun)(jun)(jun)請(qing)求增加封地(di)。公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)聽說(shuo)(shuo)這件(jian)事,勸阻平(ping)(ping)(ping)原(yuan)(yuan)君(jun)(jun)(jun)(jun)(jun)說(shuo)(shuo):“君(jun)(jun)(jun)(jun)(jun)無(wu)覆軍殺將(jiang)之(zhi)(zhi)(zhi)(zhi)功,而(er)(er)(er)封以(yi)(yi)(yi)東(dong)武(wu)城(cheng)(cheng)。趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)豪杰之(zhi)(zhi)(zhi)(zhi)士,多在君(jun)(jun)(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)右,而(er)(er)(er)君(jun)(jun)(jun)(jun)(jun)為(wei)(wei)相國(guo)(guo)(guo)(guo)者以(yi)(yi)(yi)親(qin)故(gu)。夫君(jun)(jun)(jun)(jun)(jun)封以(yi)(yi)(yi)東(dong)武(wu)城(cheng)(cheng),不(bu)(bu)(bu)讓無(wu)功,佩趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)相印,不(bu)(bu)(bu)辭無(wu)能(neng),一解國(guo)(guo)(guo)(guo)患,欲(yu)(yu)(yu)求益(yi)地(di),是親(qin)戚受(shou)封,而(er)(er)(er)國(guo)(guo)(guo)(guo)人計(ji)(ji)功也(ye)。為(wei)(wei)君(jun)(jun)(jun)(jun)(jun)計(ji)(ji)者,不(bu)(bu)(bu)如勿受(shou)便。”平(ping)(ping)(ping)原(yuan)(yuan)君(jun)(jun)(jun)(jun)(jun)接受(shou)了公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)的意(yi)見,沒有(you)接受(shou)封地(di)。公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)善(shan)于(yu)(yu)辯論(lun)。《公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)子·跡(ji)府(fu)(fu)》說(shuo)(shuo),公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)與孔(kong)穿(chuan)在平(ping)(ping)(ping)原(yuan)(yuan)君(jun)(jun)(jun)(jun)(jun)家(jia)相會(hui),談辯公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)的“白馬(ma)非(fei)馬(ma)”。晚年(nian),齊(qi)使鄒衍(yan)過趙(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao)(zhao),平(ping)(ping)(ping)原(yuan)(yuan)君(jun)(jun)(jun)(jun)(jun)使與公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)論(lun)“白馬(ma)非(fei)馬(ma)”之(zhi)(zhi)(zhi)(zhi)說(shuo)(shuo)。公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)由是遂詘(chu),后(hou)不(bu)(bu)(bu)知(zhi)所(suo)終。公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)的主(zhu)(zhu)要思想,保(bao)存在《公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)子》一書(shu)中。《漢書(shu)·藝文志(zhi)》名(ming)家(jia)有(you)《公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)子》十四篇(pian)。今(jin)存六篇(pian)。《跡(ji)府(fu)(fu)》,是后(hou)人匯集公(gong)孫(sun)(sun)(sun)龍(long)(long)(long)的生(sheng)平(ping)(ping)(ping)言(yan)(yan)行(xing)寫成(cheng)的傳略(lve)。其余五篇(pian)是:《白馬(ma)論(lun)》、《指物論(lun)》、《通變論(lun)》、《堅白論(lun)》、《名(ming)實論(lun)》,其中以(yi)(yi)(yi)《白馬(ma)論(lun)》最(zui)著(zhu)名(ming)。
公(gong)孫(sun)龍的哲學思想,《淮南子》說,公(gong)孫(sun)龍"別同異,離堅白"。
他(ta)與惠施的"合(he)同異"說正相反,完全(quan)脫離感性認識,只強調(diao)概念的邏輯分(fen)析,具有十分(fen)濃厚的形而上學(xue)特色(se)。但在邏輯學(xue)上,他(ta)的貢(gong)獻是值(zhi)得重視(shi)的。
公孫龍(long)的(de)(de)(de)(de)(de)"離(li)(li)(li)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)"學(xue)(xue)說(shuo)是(shi)(shi)(shi)(shi)(shi)從對"堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)石(shi)(shi)(shi)"的(de)(de)(de)(de)(de)分(fen)(fen)析出發的(de)(de)(de)(de)(de)。《公孫龍(long)子(zi)·堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)論(lun)(lun)》說(shuo):"視(shi)不(bu)(bu)(bu)得(de)其(qi)(qi)所堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)而(er)(er)(er)(er)(er)(er)得(de)其(qi)(qi)所白(bai)(bai)(bai)(bai)(bai)(bai)者(zhe),無(wu)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)也(ye);拊不(bu)(bu)(bu)得(de)其(qi)(qi)所白(bai)(bai)(bai)(bai)(bai)(bai)而(er)(er)(er)(er)(er)(er)得(de)其(qi)(qi)所堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)者(zhe),無(wu)白(bai)(bai)(bai)(bai)(bai)(bai)也(ye)。"即人們用眼(yan)睛看,不(bu)(bu)(bu)知(zhi)道它(ta)是(shi)(shi)(shi)(shi)(shi)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)(ying)(ying)的(de)(de)(de)(de)(de),而(er)(er)(er)(er)(er)(er)知(zhi)道石(shi)(shi)(shi)是(shi)(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色(se)(se)的(de)(de)(de)(de)(de),這(zhe)(zhe)(zhe)就(jiu)(jiu)是(shi)(shi)(shi)(shi)(shi)沒(mei)有(you)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)(ying)(ying);用手摸不(bu)(bu)(bu)知(zhi)道它(ta)是(shi)(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色(se)(se),而(er)(er)(er)(er)(er)(er)知(zhi)道它(ta)是(shi)(shi)(shi)(shi)(shi)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)(ying)(ying)的(de)(de)(de)(de)(de),這(zhe)(zhe)(zhe)就(jiu)(jiu)是(shi)(shi)(shi)(shi)(shi)沒(mei)有(you)白(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色(se)(se)。在(zai)前(qian)一(yi)種(zhong)情(qing)況下(xia),堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)(ying)(ying)藏(zang)了(le)(le)(le)起來(lai)(lai)(lai)。在(zai)后一(yi)種(zhong)情(qing)況下(xia),白(bai)(bai)(bai)(bai)(bai)(bai)色(se)(se)藏(zang)了(le)(le)(le)起來(lai)(lai)(lai)。這(zhe)(zhe)(zhe)叫作"自藏(zang)"。《堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)論(lun)(lun)》又(you)說(shuo):"得(de)其(qi)(qi)白(bai)(bai)(bai)(bai)(bai)(bai),得(de)其(qi)(qi)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian),見(jian)(jian)與(yu)(yu)不(bu)(bu)(bu)見(jian)(jian)離(li)(li)(li)。不(bu)(bu)(bu)見(jian)(jian)離(li)(li)(li)一(yi)。一(yi)不(bu)(bu)(bu)相盈,故(gu)離(li)(li)(li)離(li)(li)(li)也(ye)者(zhe),藏(zang)也(ye)。"看到它(ta)的(de)(de)(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色(se)(se),摸到它(ta)的(de)(de)(de)(de)(de)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)(ying)(ying),有(you)"見(jian)(jian)與(yu)(yu)不(bu)(bu)(bu)見(jian)(jian)"的(de)(de)(de)(de)(de)情(qing)況,這(zhe)(zhe)(zhe)就(jiu)(jiu)叫離(li)(li)(li),因為(wei)(wei)石(shi)(shi)(shi)與(yu)(yu)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)、白(bai)(bai)(bai)(bai)(bai)(bai)不(bu)(bu)(bu)能互相包含,所以就(jiu)(jiu)分(fen)(fen)離(li)(li)(li)了(le)(le)(le)。分(fen)(fen)離(li)(li)(li)了(le)(le)(le)也(ye)就(jiu)(jiu)是(shi)(shi)(shi)(shi)(shi)藏(zang)起來(lai)(lai)(lai)了(le)(le)(le)。他認為(wei)(wei),"天下(xia)未有(you)若(ruo)(ruo)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian),而(er)(er)(er)(er)(er)(er)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)藏(zang)"。又(you)說(shuo):"若(ruo)(ruo)白(bai)(bai)(bai)(bai)(bai)(bai)者(zhe)必白(bai)(bai)(bai)(bai)(bai)(bai),則不(bu)(bu)(bu)白(bai)(bai)(bai)(bai)(bai)(bai)石(shi)(shi)(shi)物(wu)(wu)而(er)(er)(er)(er)(er)(er)白(bai)(bai)(bai)(bai)(bai)(bai)焉。""石(shi)(shi)(shi)其(qi)(qi)無(wu)有(you),惡取堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)乎?故(gu)離(li)(li)(li)也(ye)。"這(zhe)(zhe)(zhe)是(shi)(shi)(shi)(shi)(shi)說(shuo),不(bu)(bu)(bu)使(shi)石(shi)(shi)(shi)與(yu)(yu)物(wu)(wu)變堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)(ying)(ying)而(er)(er)(er)(er)(er)(er)獨(du)(du)立(li)的(de)(de)(de)(de)(de)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)(ying)(ying)(即抽(chou)象(xiang)的(de)(de)(de)(de)(de)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)(ying)(ying)),天下(xia)是(shi)(shi)(shi)(shi)(shi)沒(mei)有(you)的(de)(de)(de)(de)(de)。這(zhe)(zhe)(zhe)就(jiu)(jiu)是(shi)(shi)(shi)(shi)(shi)說(shuo),堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)(ying)(ying)藏(zang)起來(lai)(lai)(lai)了(le)(le)(le)。若(ruo)(ruo)白(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色(se)(se)本身(shen)定(ding)是(shi)(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色(se)(se)的(de)(de)(de)(de)(de)話,它(ta)就(jiu)(jiu)不(bu)(bu)(bu)必通過使(shi)物(wu)(wu)體(ti)發白(bai)(bai)(bai)(bai)(bai)(bai)而(er)(er)(er)(er)(er)(er)表現(xian)自己是(shi)(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)。他把本身(shen)是(shi)(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色(se)(se)看成(cheng)一(yi)種(zhong)抽(chou)象(xiang)的(de)(de)(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色(se)(se)。它(ta)看不(bu)(bu)(bu)見(jian)(jian),即是(shi)(shi)(shi)(shi)(shi)藏(zang)起來(lai)(lai)(lai)了(le)(le)(le)。石(shi)(shi)(shi)頭假如沒(mei)有(you)獨(du)(du)立(li)成(cheng)為(wei)(wei)石(shi)(shi)(shi)的(de)(de)(de)(de)(de)本領,又(you)怎么能夠形(xing)成(cheng)既堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)又(you)白(bai)(bai)(bai)(bai)(bai)(bai)的(de)(de)(de)(de)(de)石(shi)(shi)(shi)呢?因此,他的(de)(de)(de)(de)(de)結論(lun)(lun)是(shi)(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)色(se)(se)與(yu)(yu)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)(ying)(ying)并不(bu)(bu)(bu)是(shi)(shi)(shi)(shi)(shi)結合在(zai)石(shi)(shi)(shi)頭里面,而(er)(er)(er)(er)(er)(er)是(shi)(shi)(shi)(shi)(shi)脫離(li)(li)(li)石(shi)(shi)(shi)頭獨(du)(du)立(li)存(cun)在(zai)的(de)(de)(de)(de)(de)。這(zhe)(zhe)(zhe)就(jiu)(jiu)是(shi)(shi)(shi)(shi)(shi)"離(li)(li)(li)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)"學(xue)(xue)說(shuo)的(de)(de)(de)(de)(de)主要論(lun)(lun)點。這(zhe)(zhe)(zhe)一(yi)學(xue)(xue)說(shuo)把事物(wu)(wu)的(de)(de)(de)(de)(de)各種(zhong)屬性一(yi)方(fang)面與(yu)(yu)物(wu)(wu)質實體(ti)割裂開(kai),另一(yi)方(fang)面又(you)把它(ta)們一(yi)一(yi)孤立(li)起來(lai)(lai)(lai)而(er)(er)(er)(er)(er)(er)否認其(qi)(qi)統一(yi)性。這(zhe)(zhe)(zhe)在(zai)哲學(xue)(xue)上就(jiu)(jiu)意味(wei)著一(yi)般不(bu)(bu)(bu)是(shi)(shi)(shi)(shi)(shi)存(cun)在(zai)個(ge)別(bie)之(zhi)中,而(er)(er)(er)(er)(er)(er)是(shi)(shi)(shi)(shi)(shi)可以脫離(li)(li)(li)個(ge)別(bie)單(dan)獨(du)(du)存(cun)在(zai)的(de)(de)(de)(de)(de)。公孫龍(long)"離(li)(li)(li)堅(jian)(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)"學(xue)(xue)說(shuo)的(de)(de)(de)(de)(de)詭辯性質,在(zai)他的(de)(de)(de)(de)(de)"白(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)非(fei)馬(ma)"的(de)(de)(de)(de)(de)命題中表現(xian)最(zui)為(wei)(wei)明顯。
"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"是(shi)(shi)(shi)(shi)古(gu)代思(si)想(xiang)史上(shang)的(de)著名(ming)(ming)命題。公孫龍(long)的(de)論證(zheng)是(shi)(shi)(shi)(shi)這(zhe)樣的(de):"馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)者,所(suo)(suo)以(yi)命形也(ye);白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)者所(suo)(suo)以(yi)命色也(ye)。命色者非(fei)命形也(ye)。故(gu)曰:白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)。"①"馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"一詞是(shi)(shi)(shi)(shi)指(zhi)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)形態,凡是(shi)(shi)(shi)(shi)具(ju)有(you)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)形態的(de)都(dou)(dou)命名(ming)(ming)為馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)。"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)"一詞是(shi)(shi)(shi)(shi)指(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)顏(yan)色,凡是(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色的(de)都(dou)(dou)命名(ming)(ming)為白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)。"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"是(shi)(shi)(shi)(shi)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)形態再加上(shang)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)顏(yan)色,亦即白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色的(de)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)。可(ke)(ke)見,馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)與(yu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)是(shi)(shi)(shi)(shi)兩(liang)個(ge)不(bu)(bu)同的(de)概念,所(suo)(suo)以(yi)他(ta)(ta)(ta)說:"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"。這(zhe)是(shi)(shi)(shi)(shi)從概念的(de)內涵方面來論證(zheng)的(de)。其次(ci),他(ta)(ta)(ta)又從"馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"與(yu)"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"的(de)外(wai)延不(bu)(bu)同來論證(zheng)。他(ta)(ta)(ta)說:"求(qiu)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),黃、黑(hei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)皆可(ke)(ke)致;求(qiu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),黃、黑(hei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)不(bu)(bu)可(ke)(ke)致"。②馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)一詞的(de)外(wai)延包括一切馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)在內,所(suo)(suo)以(yi)黃馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)、黑(hei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)都(dou)(dou)在內。白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)外(wai)延僅限于白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)色的(de)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),所(suo)(suo)以(yi)黃馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)、黑(hei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)不(bu)(bu)在內。馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)與(yu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)兩(liang)個(ge)概念既(ji)然有(you)這(zhe)樣的(de)差(cha)別,所(suo)(suo)以(yi)他(ta)(ta)(ta)說:"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"。第(di)三,他(ta)(ta)(ta)又從個(ge)別(個(ge)性)與(yu)一般(ban)(共性)的(de)關系(xi)來論證(zheng)。他(ta)(ta)(ta)說:"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)也(ye)。白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)者,馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)與(yu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)也(ye),白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)與(yu)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)也(ye)。故(gu)曰:白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)也(ye)。"③這(zhe)是(shi)(shi)(shi)(shi)說,白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)是(shi)(shi)(shi)(shi)一切白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色的(de)共性,而不(bu)(bu)是(shi)(shi)(shi)(shi)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)是(shi)(shi)(shi)(shi)一切馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)共性,而不(bu)(bu)是(shi)(shi)(shi)(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)。白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)指(zhi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色的(de)共性加上(shang)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)共性。所(suo)(suo)以(yi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)并(bing)不(bu)(bu)是(shi)(shi)(shi)(shi)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)。
公(gong)孫(sun)龍的(de)(de)(de)論(lun)證(zheng)在邏輯上和概(gai)念分析上做出了(le)獨到的(de)(de)(de)歷史貢獻,但是他把一(yi)(yi)(yi)些(xie)概(gai)念混淆而(er)流入(ru)詭(gui)辯(bian)。他分析了(le)馬與(yu)白馬這兩個(ge)概(gai)念的(de)(de)(de)差別、個(ge)別與(yu)一(yi)(yi)(yi)般的(de)(de)(de)差別。但是,他夸大了(le)這種差別,把兩者(zhe)完全割裂開來,并加以絕(jue)對化;最后達到否認(ren)個(ge)別,只承認(ren)一(yi)(yi)(yi)般,使(shi)一(yi)(yi)(yi)般脫離(li)個(ge)別獨立存(cun)在。這樣,就(jiu)把抽象(xiang)的(de)(de)(de)概(gai)念當成脫離(li)具體(ti)事(shi)物的(de)(de)(de)精(jing)神實(shi)體(ti),從而(er)導(dao)致了(le)客觀唯心主義的(de)(de)(de)結論(lun)。《莊子·天下》還記載了(le)辯(bian)者(zhe)"二十一(yi)(yi)(yi)事(shi)",其(qi)中一(yi)(yi)(yi)些(xie)命題與(yu)公(gong)孫(sun)龍有(you)關。如"雞三足",又(you)見于(yu)(yu)《公(gong)孫(sun)龍子·通變論(lun)》:"飛(fei)鳥(niao)之(zhi)景,未嘗動(dong)也。"也是屬于(yu)(yu)公(gong)孫(sun)龍一(yi)(yi)(yi)派的(de)(de)(de)命題。景即影。這個(ge)命題是說(shuo),飛(fei)鳥(niao)的(de)(de)(de)影子并沒(mei)有(you)在運動(dong)。在每一(yi)(yi)(yi)瞬間,飛(fei)鳥(niao)的(de)(de)(de)影子可以認(ren)為是不(bu)動(dong)的(de)(de)(de)。
但是(shi)(shi)時(shi)間有連續(xu)性(xing),空間有延展性(xing);飛鳥(niao)之影在時(shi)空體(ti)內又(you)是(shi)(shi)運動(dong)著的(de)(de)。這個命題(ti)對運動(dong)的(de)(de)性(xing)質具有片面的(de)(de)認識,但是(shi)(shi)最終是(shi)(shi)走(zou)上形而上學(xue),否認運動(dong)的(de)(de)可能性(xing)。
名家是(shi)(shi)春秋(qiu)戰(zhan)國社會大(da)變革的(de)(de)(de)產物。他(ta)們(men)的(de)(de)(de)辯(bian)論,"不法(fa)先王(wang),不是(shi)(shi)禮(li)義",①具(ju)有反傳統的(de)(de)(de)精神,是(shi)(shi)為(wei)新的(de)(de)(de)政(zheng)權服務(wu)的(de)(de)(de)。但由(you)于他(ta)們(men)認識的(de)(de)(de)角度不同,因此觀點有所不同。惠(hui)施、公孫龍(long)都(dou)是(shi)(shi)片面夸(kua)大(da)了認識的(de)(de)(de)某一(yi)方(fang)(fang)面,惠(hui)施強調(diao)事(shi)物的(de)(de)(de)"同一(yi)"(即同)的(de)(de)(de)一(yi)方(fang)(fang)面,公孫龍(long)則強調(diao)事(shi)物的(de)(de)(de)差別(即"異(yi)")的(de)(de)(de)一(yi)方(fang)(fang)面。他(ta)們(men)在(zai)各自所強調(diao)的(de)(de)(de)方(fang)(fang)面都(dou)有精辟的(de)(de)(de)思想,但是(shi)(shi)這些認識卻受到形(xing)而上(shang)學思想方(fang)(fang)法(fa)的(de)(de)(de)限制。他(ta)們(men)的(de)(de)(de)錯(cuo)誤是(shi)(shi)人類認識發(fa)展(zhan)史上(shang)不可(ke)避免的(de)(de)(de),后期墨家的(de)(de)(de)邏(luo)輯思想正是(shi)(shi)對他(ta)們(men)的(de)(de)(de)批判總結。
但是(shi),名家在歷史上是(shi)有貢獻(xian)的(de)(de),他們非常有似于(yu)古(gu)希臘的(de)(de)智者(zhe)(zhe)派(pai),甚(shen)至于(yu)連某些命題都是(shi)相似的(de)(de)或者(zhe)(zhe)相同的(de)(de)(例如公元前五世紀伊里亞的(de)(de)芝諾就有過"飛矢不動"的(de)(de)命題)。名辯學派(pai)和智者(zhe)(zhe)派(pai)大(da)(da)約前后同時各(ge)自在東(dong)方和西方以幾(ji)乎相同的(de)(de)詭辯式的(de)(de)理論活動,參與了當時歷史性的(de)(de)社(she)會大(da)(da)變動,并促使人類思想認識大(da)(da)為深化(hua)。這(zhe)是(shi)人類文明史最值得引(yin)人注(zhu)目的(de)(de)現象之一。
公(gong)孫龍不像惠施那樣強調相對(dui)的(de)(de)、變化的(de)(de),而強調“名(ming)”是絕對(dui)的(de)(de)、不變的(de)(de)。他由此得(de)到(dao)與柏(bo)拉圖的(de)(de)理(li)念或共(gong)相相同的(de)(de)概念,柏(bo)拉圖的(de)(de)理(li)念或共(gong)相在西方哲學是極(ji)著名(ming)的(de)(de)。
他的(de)(de)著(zhu)作(zuo)《公(gong)孫(sun)龍子》,有一(yi)(yi)篇《白(bai)馬(ma)(ma)論(lun)》。其主(zhu)要命(ming)(ming)題(ti)是“白(bai)馬(ma)(ma)非(fei)馬(ma)(ma)”。公(gong)孫(sun)龍通(tong)過(guo)三(san)點(dian)(dian)論(lun)證,力求證明這(zhe)個(ge)命(ming)(ming)題(ti)。第一(yi)(yi)點(dian)(dian)是:“馬(ma)(ma)者(zhe)(zhe)。所以命(ming)(ming)形也(ye)(ye);白(bai)者(zhe)(zhe),所以命(ming)(ming)色也(ye)(ye)。命(ming)(ming)色者(zhe)(zhe)非(fei)命(ming)(ming)形也(ye)(ye)。故曰:白(bai)馬(ma)(ma)非(fei)馬(ma)(ma)。”若(ruo)用(yong)西方(fang)邏(luo)輯學術語,大家可以說,這(zhe)一(yi)(yi)點(dian)(dian)是強調,“馬(ma)(ma)”、“白(bai)”、“白(bai)馬(ma)(ma)”的(de)(de)內(nei)涵的(de)(de)不同。“馬(ma)(ma)”的(de)(de)內(nei)涵是一(yi)(yi)種(zhong)動(dong)物,“白(bai)”的(de)(de)內(nei)涵是一(yi)(yi)種(zhong)顏色,“白(bai)馬(ma)(ma)”的(de)(de)內(nei)涵是一(yi)(yi)種(zhong)動(dong)物加一(yi)(yi)種(zhong)顏色。三(san)者(zhe)(zhe)內(nei)涵各不相同,所以白(bai)馬(ma)(ma)非(fei)馬(ma)(ma)。
第(di)二點(dian)是(shi):“求(qiu)馬(ma)(ma)(ma)(ma)(ma),黃黑(hei)馬(ma)(ma)(ma)(ma)(ma)皆可致。求(qiu)白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma),黃黑(hei)馬(ma)(ma)(ma)(ma)(ma)不(bu)(bu)可致。……故(gu)黃黑(hei)馬(ma)(ma)(ma)(ma)(ma)一(yi)也(ye)(ye),而(er)可以(yi)應(ying)有(you)(you)馬(ma)(ma)(ma)(ma)(ma),而(er)不(bu)(bu)可以(yi)應(ying)有(you)(you)白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma),是(shi)白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)之非(fei)馬(ma)(ma)(ma)(ma)(ma)審矣”。“馬(ma)(ma)(ma)(ma)(ma)者,無(wu)去取于(yu)色,故(gu)黃黑(hei)皆所(suo)以(yi)應(ying)。白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)者有(you)(you)去取于(yu)色,黃黑(hei)馬(ma)(ma)(ma)(ma)(ma)皆所(suo)以(yi)色去,故(gu)惟(wei)白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)獨(du)可以(yi)應(ying)耳。無(wu)去者,非(fei)有(you)(you)去也(ye)(ye)。故(gu)曰:白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)”。若用(yong)西方邏輯學術語,我們可以(yi)說,這(zhe)一(yi)點(dian)是(shi)強調,“馬(ma)(ma)(ma)(ma)(ma)”、“白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)”的(de)外(wai)(wai)延(yan)的(de)不(bu)(bu)同。“馬(ma)(ma)(ma)(ma)(ma)”的(de)外(wai)(wai)延(yan)包(bao)括一(yi)切馬(ma)(ma)(ma)(ma)(ma),不(bu)(bu)管(guan)其顏色的(de)區(qu)別。“白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)”的(de)外(wai)(wai)延(yan)只包(bao)括白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma),有(you)(you)相應(ying)的(de)顏色區(qu)別。由于(yu)“馬(ma)(ma)(ma)(ma)(ma)”與“白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)”外(wai)(wai)延(yan)不(bu)(bu)同,所(suo)以(yi)白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)。
第(di)三點是:“馬(ma)(ma)(ma)(ma)(ma)(ma)固有(you)色(se),故(gu)有(you)白(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)。使馬(ma)(ma)(ma)(ma)(ma)(ma)無色(se),有(you)馬(ma)(ma)(ma)(ma)(ma)(ma)如(ru)己耳(er)。安取(qu)白(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)?故(gu)白(bai)(bai)(bai)(bai)(bai)者(zhe),非馬(ma)(ma)(ma)(ma)(ma)(ma)也(ye)。白(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)者(zhe),馬(ma)(ma)(ma)(ma)(ma)(ma)與白(bai)(bai)(bai)(bai)(bai)也(ye),白(bai)(bai)(bai)(bai)(bai)與馬(ma)(ma)(ma)(ma)(ma)(ma)也(ye)。故(gu)曰:白(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)非馬(ma)(ma)(ma)(ma)(ma)(ma)也(ye)。”這(zhe)一點似乎是強(qiang)調,“馬(ma)(ma)(ma)(ma)(ma)(ma)”這(zhe)個共(gong)性(xing)(xing)與“白(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)”這(zhe)個共(gong)性(xing)(xing)的(de)(de)不同。馬(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)共(gong)性(xing)(xing),是一切馬(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)本質屬性(xing)(xing)。它不包涵(han)顏色(se),僅只是“馬(ma)(ma)(ma)(ma)(ma)(ma)作為馬(ma)(ma)(ma)(ma)(ma)(ma)”。這(zhe)樣(yang)的(de)(de)“馬(ma)(ma)(ma)(ma)(ma)(ma)”的(de)(de)共(gong)性(xing)(xing)與“白(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)”的(de)(de)共(gong)性(xing)(xing)不同。也(ye)就(jiu)是說(shuo),馬(ma)(ma)(ma)(ma)(ma)(ma)作為馬(ma)(ma)(ma)(ma)(ma)(ma)與白(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)作為白(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)不同。所以白(bai)(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)非馬(ma)(ma)(ma)(ma)(ma)(ma)。
或“堅(jian)(jian)(jian)(jian)石(shi)”,除(chu)了(le)馬作(zuo)為馬,又(you)還有(you)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)作(zuo)為白(bai)(bai)(bai)(bai)(bai)(bai)(bai),即(ji)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)共相。《白(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬論》中說:“白(bai)(bai)(bai)(bai)(bai)(bai)(bai)者(zhe)(zhe)不(bu)(bu)定(ding)(ding)所(suo)(suo)(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai),忘(wang)之而可(ke)也(ye)(ye)(ye)。白(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬者(zhe)(zhe)言白(bai)(bai)(bai)(bai)(bai)(bai)(bai)。定(ding)(ding)所(suo)(suo)(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye)(ye)。定(ding)(ding)所(suo)(suo)(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)者(zhe)(zhe),非白(bai)(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye)(ye)。”定(ding)(ding)所(suo)(suo)(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai),就是(shi)(shi)(shi)(shi)(shi)具體(ti)的(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)色,見于各(ge)種(zhong)實(shi)際(ji)的(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)色物體(ti)。見于各(ge)種(zhong)實(shi)際(ji)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)色物體(ti)的(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)色,是(shi)(shi)(shi)(shi)(shi)這(zhe)些物體(ti)所(suo)(suo)(suo)(suo)(suo)定(ding)(ding)的(de)。但是(shi)(shi)(shi)(shi)(shi)“白(bai)(bai)(bai)(bai)(bai)(bai)(bai)”的(de)共相,則(ze)不(bu)(bu)是(shi)(shi)(shi)(shi)(shi)任何實(shi)際(ji)的(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)色物體(ti)所(suo)(suo)(suo)(suo)(suo)定(ding)(ding)。它是(shi)(shi)(shi)(shi)(shi)未定(ding)(ding)的(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)共性(xing)。《公孫(sun)龍子(zi)》另有(you)一(yi)(yi)篇《堅(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)論》。其(qi)(qi)主(zhu)要命題是(shi)(shi)(shi)(shi)(shi)“離堅(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)”。公孫(sun)龍的(de)證(zheng)明有(you)兩個部(bu)分。第(di)一(yi)(yi)部(bu)分是(shi)(shi)(shi)(shi)(shi),假設有(you)堅(jian)(jian)(jian)(jian)而白(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)石(shi),他設問說:“堅(jian)(jian)(jian)(jian)、白(bai)(bai)(bai)(bai)(bai)(bai)(bai)、石(shi):三(san),可(ke)乎?曰(yue):不(bu)(bu)可(ke)。曰(yue):二(er),可(ke)乎?曰(yue):可(ke)。曰(yue):何哉?曰(yue):無(wu)(wu)堅(jian)(jian)(jian)(jian)得(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai),其(qi)(qi)舉(ju)(ju)也(ye)(ye)(ye)二(er);無(wu)(wu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)得(de)(de)(de)堅(jian)(jian)(jian)(jian),其(qi)(qi)舉(ju)(ju)也(ye)(ye)(ye)二(er)”。“視(shi)不(bu)(bu)得(de)(de)(de)其(qi)(qi)所(suo)(suo)(suo)(suo)(suo)堅(jian)(jian)(jian)(jian)而得(de)(de)(de)其(qi)(qi)所(suo)(suo)(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)者(zhe)(zhe),無(wu)(wu)堅(jian)(jian)(jian)(jian)也(ye)(ye)(ye)。拊不(bu)(bu)得(de)(de)(de)其(qi)(qi)所(suo)(suo)(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)而得(de)(de)(de)其(qi)(qi)所(suo)(suo)(suo)(suo)(suo)堅(jian)(jian)(jian)(jian),得(de)(de)(de)其(qi)(qi)堅(jian)(jian)(jian)(jian)也(ye)(ye)(ye),無(wu)(wu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye)(ye)。”這(zhe)段(duan)對(dui)話是(shi)(shi)(shi)(shi)(shi)從知(zhi)識論方面(mian)(mian)證(zheng)明堅(jian)(jian)(jian)(jian)、白(bai)(bai)(bai)(bai)(bai)(bai)(bai)是(shi)(shi)(shi)(shi)(shi)彼(bi)此(ci)分離的(de)。有(you)一(yi)(yi)堅(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi),用眼看,則(ze)只(zhi)(zhi)“得(de)(de)(de)其(qi)(qi)所(suo)(suo)(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)”,只(zhi)(zhi)得(de)(de)(de)一(yi)(yi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi);用手摸,則(ze)只(zhi)(zhi)“得(de)(de)(de)其(qi)(qi)所(suo)(suo)(suo)(suo)(suo)堅(jian)(jian)(jian)(jian)”,只(zhi)(zhi)得(de)(de)(de)一(yi)(yi)堅(jian)(jian)(jian)(jian)石(shi)。感覺白(bai)(bai)(bai)(bai)(bai)(bai)(bai)時不(bu)(bu)能感覺堅(jian)(jian)(jian)(jian),感覺堅(jian)(jian)(jian)(jian)時不(bu)(bu)能感覺白(bai)(bai)(bai)(bai)(bai)(bai)(bai)。所(suo)(suo)(suo)(suo)(suo)以,從知(zhi)識論方面(mian)(mian)說,只(zhi)(zhi)有(you)“白(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi)”沒有(you)“堅(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi)”。這(zhe)就是(shi)(shi)(shi)(shi)(shi)“無(wu)(wu)堅(jian)(jian)(jian)(jian)得(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai),其(qi)(qi)舉(ju)(ju)也(ye)(ye)(ye)二(er);無(wu)(wu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)得(de)(de)(de)堅(jian)(jian)(jian)(jian),其(qi)(qi)舉(ju)(ju)也(ye)(ye)(ye)二(er)”的(de)意思。
他的(de)(de)(de)(de)(de)(de)(de)關于(yu)名與實(shi)的(de)(de)(de)(de)(de)(de)(de)關系(xi)的(de)(de)(de)(de)(de)(de)(de)理論(lun)是(shi)(shi)(shi)建立(li)在(zai)他的(de)(de)(de)(de)(de)(de)(de)關于(yu)共(gong)相(xiang)的(de)(de)(de)(de)(de)(de)(de)唯(wei)心主義哲學理論(lun)之(zhi)上的(de)(de)(de)(de)(de)(de)(de)。他認為(wei),共(gong)相(xiang)是(shi)(shi)(shi)一(yi)種獨(du)(du)立(li)存(cun)在(zai)。他的(de)(de)(de)(de)(de)(de)(de)“堅(jian)(jian)(jian)白(bai)論(lun)”就(jiu)是(shi)(shi)(shi)企圖論(lun)證一(yi)塊白(bai)石頭的(de)(de)(de)(de)(de)(de)(de)白(bai)色和(he)(he)堅(jian)(jian)(jian)硬(ying)性(xing)是(shi)(shi)(shi)可(ke)(ke)以獨(du)(du)立(li)存(cun)在(zai)的(de)(de)(de)(de)(de)(de)(de)。他首先從關于(yu)“堅(jian)(jian)(jian)白(bai)石”的(de)(de)(de)(de)(de)(de)(de)感(gan)(gan)(gan)覺(jue)(jue)來進行分(fen)(fen)析,企圖說(shuo)明,“堅(jian)(jian)(jian)”與“白(bai)”可(ke)(ke)以互相(xiang)分(fen)(fen)離(li)(li)(li)(li),然后再(zai)說(shuo)明它(ta)們(men)可(ke)(ke)以離(li)(li)(li)(li)開人們(men)的(de)(de)(de)(de)(de)(de)(de)意(yi)識(shi)而(er)(er)存(cun)在(zai)。他說(shuo):“視(shi)(shi)不(bu)(bu)得(de)(de)(de)其(qi)(qi)所(suo)堅(jian)(jian)(jian)而(er)(er)得(de)(de)(de)其(qi)(qi)所(suo)白(bai)者(zhe),無堅(jian)(jian)(jian)也(ye)。,拊不(bu)(bu)得(de)(de)(de)其(qi)(qi)所(suo)白(bai)而(er)(er)得(de)(de)(de)其(qi)(qi)所(suo)堅(jian)(jian)(jian)者(zhe),無白(bai)也(ye)。”(《堅(jian)(jian)(jian)白(bai)論(lun)》)又說(shuo):“得(de)(de)(de)其(qi)(qi)白(bai).得(de)(de)(de)其(qi)(qi)堅(jian)(jian)(jian),見(jian)(jian)(jian)(jian)(jian)與不(bu)(bu)見(jian)(jian)(jian)(jian)(jian)離(li)(li)(li)(li):不(bu)(bu)見(jian)(jian)(jian)(jian)(jian)離(li)(li)(li)(li)。一(yi)一(yi)不(bu)(bu)相(xiang)盈故離(li)(li)(li)(li),離(li)(li)(li)(li)也(ye)者(zhe)藏(zang)也(ye)。”(同上)這(zhe)(zhe)是(shi)(shi)(shi)說(shuo),看(kan)的(de)(de)(de)(de)(de)(de)(de)時(shi)(shi)候(hou)(hou)感(gan)(gan)(gan)覺(jue)(jue)不(bu)(bu)到(dao)(dao)堅(jian)(jian)(jian)硬(ying)性(xing),而(er)(er)只感(gan)(gan)(gan)覺(jue)(jue)到(dao)(dao)白(bai)色,這(zhe)(zhe)時(shi)(shi)候(hou)(hou)堅(jian)(jian)(jian)硬(ying)性(xing)等(deng)于(yu)沒(mei)(mei)(mei)有(you)。觸的(de)(de)(de)(de)(de)(de)(de)時(shi)(shi)候(hou)(hou)感(gan)(gan)(gan)覺(jue)(jue)不(bu)(bu)到(dao)(dao)白(bai)色,而(er)(er)只感(gan)(gan)(gan)覺(jue)(jue)到(dao)(dao)堅(jian)(jian)(jian)硬(ying)性(xing),這(zhe)(zhe)時(shi)(shi)候(hou)(hou)白(bai)色等(deng)于(yu)沒(mei)(mei)(mei)有(you)。或者(zhe)感(gan)(gan)(gan)覺(jue)(jue)到(dao)(dao)白(bai)色,或者(zhe)感(gan)(gan)(gan)覺(jue)(jue)到(dao)(dao)堅(jian)(jian)(jian)硬(ying)性(xing)。感(gan)(gan)(gan)覺(jue)(jue)到(dao)(dao)的(de)(de)(de)(de)(de)(de)(de)與感(gan)(gan)(gan)覺(jue)(jue)不(bu)(bu)到(dao)(dao)的(de)(de)(de)(de)(de)(de)(de)是(shi)(shi)(shi)彼(bi)此(ci)分(fen)(fen)離(li)(li)(li)(li)的(de)(de)(de)(de)(de)(de)(de)。彼(bi)此(ci)不(bu)(bu)聯(lian)在(zai)一(yi)起,所(suo)以說(shuo)是(shi)(shi)(shi)分(fen)(fen)離(li)(li)(li)(li)。而(er)(er)分(fen)(fen)離(li)(li)(li)(li)就(jiu)是(shi)(shi)(shi)藏(zang)在(zai)自(zi)身(shen)之(zhi)中。(公孫(sun)龍(long)(long)(long)自(zi)己解釋說(shuo)“藏(zang)”是(shi)(shi)(shi)指“自(zi)藏(zang)”有(you)相(xiang)當(dang)于(yu)“潛存(cun)”之(zhi)意(yi))公孫(sun)龍(long)(long)(long)的(de)(de)(de)(de)(de)(de)(de)這(zhe)(zhe)兩段(duan)話(hua)(hua)是(shi)(shi)(shi)說(shuo)堅(jian)(jian)(jian)白(bai)石的(de)(de)(de)(de)(de)(de)(de)白(bai)色和(he)(he)堅(jian)(jian)(jian)硬(ying)性(xing)是(shi)(shi)(shi)可(ke)(ke)以彼(bi)此(ci)分(fen)(fen)離(li)(li)(li)(li)而(er)(er)存(cun)在(zai)的(de)(de)(de)(de)(de)(de)(de)。他又說(shuo):“且猶白(bai),以目(mu),以火見(jian)(jian)(jian)(jian)(jian),而(er)(er)火不(bu)(bu)見(jian)(jian)(jian)(jian)(jian);則(ze)火與目(mu)不(bu)(bu)見(jian)(jian)(jian)(jian)(jian)而(er)(er)神(shen)見(jian)(jian)(jian)(jian)(jian)。神(shen)不(bu)(bu)見(jian)(jian)(jian)(jian)(jian),而(er)(er)見(jian)(jian)(jian)(jian)(jian)離(li)(li)(li)(li)。”(同上)這(zhe)(zhe)里(li)所(suo)說(shuo)的(de)(de)(de)(de)(de)(de)(de)“神(shen)”即精神(shen)作(zuo)用,也(ye)就(jiu)是(shi)(shi)(shi)指意(yi)識(shi);“火”就(jiu)是(shi)(shi)(shi)光(guang)(guang)(guang)。這(zhe)(zhe)是(shi)(shi)(shi)說(shuo),例如白(bai)色是(shi)(shi)(shi)靠著眼(yan)睛和(he)(he)光(guang)(guang)(guang)看(kan)見(jian)(jian)(jian)(jian)(jian)的(de)(de)(de)(de)(de)(de)(de)。但(dan)光(guang)(guang)(guang)本(ben)(ben)身(shen)沒(mei)(mei)(mei)有(you)見(jian)(jian)(jian)(jian)(jian)物(wu)的(de)(de)(de)(de)(de)(de)(de)作(zuo)用,那么光(guang)(guang)(guang)和(he)(he)眼(yan)睛合在(zai)一(yi)起也(ye)不(bu)(bu)能(neng)看(kan)見(jian)(jian)(jian)(jian)(jian),只能(neng)是(shi)(shi)(shi)意(yi)識(shi)在(zai)看(kan)見(jian)(jian)(jian)(jian)(jian),而(er)(er)意(yi)識(shi)本(ben)(ben)身(shen)也(ye)是(shi)(shi)(shi)沒(mei)(mei)(mei)有(you)見(jian)(jian)(jian)(jian)(jian)物(wu)作(zuo)用的(de)(de)(de)(de)(de)(de)(de)。所(suo)以白(bai)色是(shi)(shi)(shi)和(he)(he)視(shi)(shi)覺(jue)(jue)分(fen)(fen)離(li)(li)(li)(li)著的(de)(de)(de)(de)(de)(de)(de)。公孫(sun)龍(long)(long)(long)在(zai)這(zhe)(zhe)里(li)是(shi)(shi)(shi)在(zai)說(shuo)明白(bai)色等(deng)共(gong)相(xiang)是(shi)(shi)(shi)可(ke)(ke)以離(li)(li)(li)(li)開人類的(de)(de)(de)(de)(de)(de)(de)感(gan)(gan)(gan)覺(jue)(jue)而(er)(er)獨(du)(du)立(li)存(cun)在(zai)的(de)(de)(de)(de)(de)(de)(de)。(公孫(sun)龍(long)(long)(long)在(zai)這(zhe)(zhe)里(li)犯了一(yi)些邏(luo)輯錯誤。因(yin)為(wei)由(you)眼(yan)睛離(li)(li)(li)(li)開了光(guang)(guang)(guang)不(bu)(bu)能(neng)見(jian)(jian)(jian)(jian)(jian)物(wu)和(he)(he)光(guang)(guang)(guang)本(ben)(ben)身(shen)沒(mei)(mei)(mei)有(you)見(jian)(jian)(jian)(jian)(jian)物(wu)作(zuo)用這(zhe)(zhe)樣的(de)(de)(de)(de)(de)(de)(de)前提(ti),不(bu)(bu)能(neng)推出,眼(yan)睛和(he)(he)光(guang)(guang)(guang)合在(zai)一(yi)起也(ye)不(bu)(bu)能(neng)看(kan)見(jian)(jian)(jian)(jian)(jian)。)由(you)這(zhe)(zhe)一(yi)些話(hua)(hua)可(ke)(ke)以清楚(chu)地看(kan)出來,公孫(sun)龍(long)(long)(long)主張(zhang)像“白(bai)色”這(zhe)(zhe)一(yi)類共(gong)相(xiang)是(shi)(shi)(shi)客(ke)觀存(cun)在(zai)的(de)(de)(de)(de)(de)(de)(de),因(yin)之(zhi)他是(shi)(shi)(shi)客(ke)觀唯(wei)心主義者(zhe)。
公(gong)(gong)孫(sun)龍觀察事物(wu),雖(sui)然把個(ge)別(bie)(bie)與一般(ban)用"離"的(de)觀點(dian)絕對化,只見離而不見合(he),不符(fu)合(he)辯(bian)證法(fa)的(de)“個(ge)別(bie)(bie)存在(zai)于一般(ban)之(zhi)中”的(de)觀點(dian),但他能夠開(kai)辟邏(luo)輯領域(yu),建(jian)立邏(luo)輯學的(de)理論(lun)體系,有助(zhu)于百家爭鳴的(de)發展。中國歷史上多數學派(pai)看重(zhong)研究政治(zhi)(zhi)倫理,多不懂邏(luo)輯學,甚至(zhi)不承認這門學問,往(wang)(wang)往(wang)(wang)以政治(zhi)(zhi)倫理觀念來批評公(gong)(gong)孫(sun)龍的(de)邏(luo)輯思想,直到(dao)近世人(ren)們(men)才公(gong)(gong)開(kai)承認公(gong)(gong)孫(sun)龍辯(bian)學對象邏(luo)輯的(de)問題,并加以重(zhong)視。
公孫龍(long)“白馬(ma)非馬(ma)”的(de)論說雖然(ran)有其一定的(de)合理(li)性(xing)和開創性(xing),也符(fu)合辯(bian)證法講的(de)個別(bie)與一般相區別(bie)的(de)原理(li),更有糾正當時名實混亂的(de)作用(yong)。但(dan)是(shi),他沿(yan)著(zhu)同樣的(de)原理(li)隨后再提出的(de)“雞三(san)足”、“火不熱”等辯(bian)說確有走火入魔之嫌,已墜入“詭辯(bian)”的(de)深(shen)淵中。怪不得荀子(zi)要(yao)斥他為(wei)“此惑于(yu)用(yong)名以亂實也。”鄒衍要(yao)批(pi)評他是(shi)“害大道”、“不能(neng)無害君子(zi)”。
諸子各家(jia)普遍認為(wei)公孫龍為(wei)詭辯,又似(si)乎無法在辯論中勝出(chu)。
《公孫龍子(zi)》第一章《跡府》記載(zai)了孔子(zi)的后代孔穿企圖駁倒公孫龍但失敗(bai)的故事。
《莊子天下(xia)篇》稱公孫龍(long)“飾人(ren)之(zhi)心,易人(ren)之(zhi)意,能(neng)勝人(ren)之(zhi)口,不能(neng)服(fu)人(ren)之(zhi)心”。
《荀(xun)子 不(bu)茍篇》中認為君子不(bu)看(kan)重惠(hui)施等(deng)名家的辯才,因為其不(bu)符(fu)合禮(li)。君子并不(bu)是無法(fa)反駁堅白離的觀(guan)點,而是不(bu)與之(zhi)辯論。
《荀子 正(zheng)名(ming)篇》認(ren)為白馬非(fei)馬論是(shi)“此惑于用(yong)名(ming)以亂實者也(ye)”。
《資治通鑒》中記(ji)載(zai)鄒衍認為(wei)公孫(sun)龍(long)是(shi)(shi)“煩文以(yi)相假,飾(shi)辭以(yi)相敦(dun),巧譬以(yi)相移(yi),引人使(shi)不得及其(qi)意,如(ru)此害(hai)大道”,于是(shi)(shi)不和公孫(sun)龍(long)辯(bian)論。
周昌(chang)忠《公孫龍(long)子新(xin)論》把公孫龍(long)的(de)思想和西方哲(zhe)學相比(bi)較,認為公孫龍(long)“構造了(le)一(yi)個相當(dang)豐富的(de)關于語言(yan)本身的(de)哲(zhe)學理論”,并不比(bi)亞里士多德(de)遜色。
張遠(yuan)山(shan)在著作《寓言的密碼》中(zhong)認為,公孫龍開創了中(zhong)國(guo)的理(li)性學(xue)派的先河。但(dan)諸子百(bai)家都未能理(li)解他的觀(guan)點。