趙惠文王(wang)六年(前(qian)293年),封公子趙勝為(wei)平(ping)原(yuan)君。平(ping)原(yuan)君喜好名家論辨(bian)之(zhi)言,公孫龍遂為(wei)平(ping)原(yuan)君的(de)門客。
趙(zhao)(zhao)惠文王(wang)十五年(前284年),燕(yan)昭王(wang)欲(yu)攻齊國,公孫龍(long)帶領(ling)弟(di)子,從趙(zhao)(zhao)國趕到燕(yan)國,力圖勸(quan)其“偃兵(bing)(bing)(bing)”。燕(yan)王(wang)滿(man)口(kou)答(da)應,公孫龍(long)卻表示不可相信,說(shuo)道(dao):當初(chu)大王(wang)招納欲(yu)破齊、能破齊的“天下(xia)之士”到燕(yan)國來,后來終于破齊。而今“諸(zhu)侯之士在(zai)大王(wang)之本(ben)朝者(zhe),盡善用(yong)兵(bing)(bing)(bing)者(zhe)”,所以(yi)我認(ren)為(wei)大王(wang)不會偃兵(bing)(bing)(bing)。他(ta)用(yong)這種(zhong)“循實(shi)(shi)則名”的方法猜透(tou)了燕(yan)王(wang)的真(zhen)實(shi)(shi)用(yong)心,使燕(yan)王(wang)無言以(yi)對(dui)。
十六(liu)年(nian)(前283年(nian)),秦(qin)國(guo)(guo)(guo)(guo)與趙(zhao)國(guo)(guo)(guo)(guo)盟會締約:“秦(qin)之(zhi)所(suo)欲為(wei),趙(zhao)助之(zhi);趙(zhao)之(zhi)所(suo)欲為(wei),秦(qin)助之(zhi)。”答應(ying)相互(hu)援(yuan)助。不久,秦(qin)興兵攻(gong)魏,趙(zhao)欲救(jiu)魏。秦(qin)王(wang)使(shi)人責(ze)備(bei)趙(zhao)惠(hui)文王(wang)不遵守盟約。趙(zhao)王(wang)將此事告(gao)知(zhi)平原君(jun)(jun)。公孫龍向(xiang)平原君(jun)(jun)建議(yi)說:趙(zhao)也可(ke)以(yi)派遣使(shi)者去責(ze)備(bei)秦(qin)王(wang)說,趙(zhao)國(guo)(guo)(guo)(guo)想援(yuan)救(jiu)魏國(guo)(guo)(guo)(guo),秦(qin)國(guo)(guo)(guo)(guo)卻攻(gong)打魏國(guo)(guo)(guo)(guo),是秦(qin)國(guo)(guo)(guo)(guo)首先違背(bei)了盟約。
十九年(nian)(nian)(前280年(nian)(nian)),公孫(sun)(sun)龍(long)又與趙(zhao)惠文王(wang)論偃(yan)兵(bing)(bing)之事。趙(zhao)王(wang)問公孫(sun)(sun)龍(long)說:“寡人事偃(yan)兵(bing)(bing)十余年(nian)(nian)矣,而(er)不成,兵(bing)(bing)不可(ke)偃(yan)乎?”公孫(sun)(sun)龍(long)回答說:“偃(yan)兵(bing)(bing)之意,兼(jian)愛天下之心也(ye)。兼(jian)愛天下,不可(ke)以虛(xu)名(ming)為(wei)也(ye),必(bi)有其實。”并指(zhi)出(chu)趙(zhao)惠文王(wang)當秦得地而(er)縞素布總,齊亡地而(er)加(jia)膳置酒,并不真(zhen)正具有兼(jian)愛之心,故不能行偃(yan)兵(bing)(bing)之實。
趙孝成王(wang)(wang)九年(nian)(前257年(nian)),秦兵攻趙,圍邯鄲。平(ping)原(yuan)君使人向魏國(guo)(guo)求(qiu)救。信(xin)陵君率(lv)兵救趙,邯鄲得(de)以保存。虞卿為(wei)平(ping)原(yuan)君向趙王(wang)(wang)請(qing)封。公(gong)孫(sun)龍連夜(ye)駕(jia)車入見平(ping)原(yuan)君,認為(wei)此(ci)舉(ju)甚(shen)不可行,指出“王(wang)(wang)舉(ju)君而(er)相趙,割東武城而(er)封君者”并不是因為(wei)平(ping)原(yuan)君的(de)(de)才智能力為(wei)趙國(guo)(guo)所獨有(you)的(de)(de),而(er)是因為(wei)平(ping)原(yuan)君是趙王(wang)(wang)親戚的(de)(de)緣(yuan)故。而(er)“一解國(guo)(guo)患,欲求(qiu)益地,是親戚受(shou)(shou)封而(er)國(guo)(guo)人計(ji)功也”,即計(ji)國(guo)(guo)人之功于親戚名下。因此(ci)建議(yi)平(ping)原(yuan)君不要(yao)受(shou)(shou)封,平(ping)原(yuan)君聽從了(le)公(gong)孫(sun)龍的(de)(de)建議(yi),并由(you)此(ci)對(dui)其益加看重。
他可能(neng)較長時間(jian)作平(ping)(ping)(ping)原(yuan)(yuan)君(jun)的(de)(de)門客。《史(shi)記·平(ping)(ping)(ping)原(yuan)(yuan)君(jun)虞(yu)卿列傳》說(shuo)(shuo)(shuo)(shuo),“平(ping)(ping)(ping)原(yuan)(yuan)君(jun)厚(hou)待公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)”。約(yue)于公(gong)(gong)元前(qian)(qian)279年(nian)至前(qian)(qian)248年(nian)間(jian),公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)曾(ceng)從趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)帶領弟子到燕(yan)國(guo)(guo)(guo)(guo),《呂氏(shi)春(chun)(chun)秋(qiu)·應言(yan)(yan)》載,是(shi)為(wei)(wei)了說(shuo)(shuo)(shuo)(shuo)燕(yan)昭王(wang)(wang)(wang)(wang)以(yi)(yi)(yi)(yi)“偃(yan)(yan)(yan)兵(bing)(bing)”。燕(yan)王(wang)(wang)(wang)(wang)雖然表示同意(yi)(yi),公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)卻當面對燕(yan)王(wang)(wang)(wang)(wang)說(shuo)(shuo)(shuo)(shuo)。“諸(zhu)侯之(zhi)士在(zai)大王(wang)(wang)(wang)(wang)之(zhi)本朝(chao)者,盡善用兵(bing)(bing)者”,所以(yi)(yi)(yi)(yi)我認為(wei)(wei)大王(wang)(wang)(wang)(wang)不(bu)(bu)會(hui)偃(yan)(yan)(yan)兵(bing)(bing),燕(yan)昭王(wang)(wang)(wang)(wang)無言(yan)(yan)應答。公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)又曾(ceng)游魏(wei),與公(gong)(gong)子牟論學。在(zai)趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo),《呂氏(shi)春(chun)(chun)秋(qiu)·審應覽》載,公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)曾(ceng)與趙(zhao)(zhao)(zhao)(zhao)惠(hui)文王(wang)(wang)(wang)(wang)論偃(yan)(yan)(yan)兵(bing)(bing)。趙(zhao)(zhao)(zhao)(zhao)王(wang)(wang)(wang)(wang)問公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)說(shuo)(shuo)(shuo)(shuo):“寡人(ren)事(shi)偃(yan)(yan)(yan)兵(bing)(bing)十余年(nian)矣(yi),而(er)(er)(er)不(bu)(bu)成(cheng)(cheng),兵(bing)(bing)不(bu)(bu)可偃(yan)(yan)(yan)乎?”公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)回答說(shuo)(shuo)(shuo)(shuo):“趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)的(de)(de)藺、離(li)石兩地(di)被秦(qin)侵占,王(wang)(wang)(wang)(wang)就穿上喪國(guo)(guo)(guo)(guo)的(de)(de)服裝,縞(gao)素布總;東攻齊得(de)城,而(er)(er)(er)王(wang)(wang)(wang)(wang)加膳置(zhi)酒,以(yi)(yi)(yi)(yi)示慶祝。這怎能(neng)會(hui)偃(yan)(yan)(yan)兵(bing)(bing)?”《呂氏(shi)春(chun)(chun)秋(qiu)·淫辭》說(shuo)(shuo)(shuo)(shuo):秦(qin)國(guo)(guo)(guo)(guo)跟趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)訂立盟(meng)約(yue):“秦(qin)之(zhi)所欲(yu)(yu)為(wei)(wei),趙(zhao)(zhao)(zhao)(zhao)助之(zhi);趙(zhao)(zhao)(zhao)(zhao)之(zhi)所欲(yu)(yu)為(wei)(wei),秦(qin)助之(zhi)。”過(guo)了不(bu)(bu)久。秦(qin)興兵(bing)(bing)攻魏(wei),趙(zhao)(zhao)(zhao)(zhao)欲(yu)(yu)救魏(wei)。秦(qin)王(wang)(wang)(wang)(wang)使人(ren)責備趙(zhao)(zhao)(zhao)(zhao)惠(hui)文王(wang)(wang)(wang)(wang)不(bu)(bu)遵守盟(meng)約(yue)。趙(zhao)(zhao)(zhao)(zhao)王(wang)(wang)(wang)(wang)將這件(jian)事(shi)告訴平(ping)(ping)(ping)原(yuan)(yuan)君(jun)。公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)給平(ping)(ping)(ping)原(yuan)(yuan)君(jun)出主意(yi)(yi)說(shuo)(shuo)(shuo)(shuo),趙(zhao)(zhao)(zhao)(zhao)可以(yi)(yi)(yi)(yi)派遣使者去責備秦(qin)王(wang)(wang)(wang)(wang)說(shuo)(shuo)(shuo)(shuo),秦(qin)不(bu)(bu)幫助趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)救魏(wei),也(ye)(ye)是(shi)違背盟(meng)約(yue)。趙(zhao)(zhao)(zhao)(zhao)孝成(cheng)(cheng)王(wang)(wang)(wang)(wang)九年(nian)(公(gong)(gong)元前(qian)(qian)257年(nian)),秦(qin)兵(bing)(bing)攻趙(zhao)(zhao)(zhao)(zhao),平(ping)(ping)(ping)原(yuan)(yuan)君(jun)使人(ren)向魏(wei)國(guo)(guo)(guo)(guo)求救。信陵(ling)君(jun)率兵(bing)(bing)救趙(zhao)(zhao)(zhao)(zhao),邯(han)鄲(dan)得(de)以(yi)(yi)(yi)(yi)保(bao)存(cun)。趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)的(de)(de)虞(yu)卿欲(yu)(yu)以(yi)(yi)(yi)(yi)信陵(ling)君(jun)之(zhi)存(cun)邯(han)鄲(dan)為(wei)(wei)平(ping)(ping)(ping)原(yuan)(yuan)君(jun)請(qing)求增加封地(di)。公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)聽(ting)說(shuo)(shuo)(shuo)(shuo)這件(jian)事(shi),勸阻平(ping)(ping)(ping)原(yuan)(yuan)君(jun)說(shuo)(shuo)(shuo)(shuo):“君(jun)無覆軍殺(sha)將之(zhi)功,而(er)(er)(er)封以(yi)(yi)(yi)(yi)東武城。趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)豪杰之(zhi)士,多在(zai)君(jun)之(zhi)右,而(er)(er)(er)君(jun)為(wei)(wei)相國(guo)(guo)(guo)(guo)者以(yi)(yi)(yi)(yi)親故。夫君(jun)封以(yi)(yi)(yi)(yi)東武城,不(bu)(bu)讓無功,佩趙(zhao)(zhao)(zhao)(zhao)國(guo)(guo)(guo)(guo)相印,不(bu)(bu)辭無能(neng),一解國(guo)(guo)(guo)(guo)患,欲(yu)(yu)求益地(di),是(shi)親戚(qi)受(shou)封,而(er)(er)(er)國(guo)(guo)(guo)(guo)人(ren)計功也(ye)(ye)。為(wei)(wei)君(jun)計者,不(bu)(bu)如勿受(shou)便(bian)。”平(ping)(ping)(ping)原(yuan)(yuan)君(jun)接受(shou)了公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)的(de)(de)意(yi)(yi)見,沒有接受(shou)封地(di)。公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)善于辯論。《公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)子·跡府》說(shuo)(shuo)(shuo)(shuo),公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)與孔穿在(zai)平(ping)(ping)(ping)原(yuan)(yuan)君(jun)家(jia)相會(hui),談辯公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)的(de)(de)“白(bai)馬(ma)(ma)(ma)非馬(ma)(ma)(ma)”。晚年(nian),齊使鄒衍過(guo)趙(zhao)(zhao)(zhao)(zhao),平(ping)(ping)(ping)原(yuan)(yuan)君(jun)使與公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)論“白(bai)馬(ma)(ma)(ma)非馬(ma)(ma)(ma)”之(zhi)說(shuo)(shuo)(shuo)(shuo)。公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)由(you)是(shi)遂詘(chu),后不(bu)(bu)知所終(zhong)。公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)的(de)(de)主要思想,保(bao)存(cun)在(zai)《公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)子》一書(shu)中(zhong)。《漢書(shu)·藝文志》名(ming)家(jia)有《公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)子》十四(si)篇。今存(cun)六篇。《跡府》,是(shi)后人(ren)匯集公(gong)(gong)孫(sun)(sun)(sun)(sun)(sun)(sun)龍(long)(long)(long)(long)(long)(long)的(de)(de)生平(ping)(ping)(ping)言(yan)(yan)行寫成(cheng)(cheng)的(de)(de)傳略。其余五(wu)篇是(shi):《白(bai)馬(ma)(ma)(ma)論》、《指物論》、《通變論》、《堅白(bai)論》、《名(ming)實論》,其中(zhong)以(yi)(yi)(yi)(yi)《白(bai)馬(ma)(ma)(ma)論》最著(zhu)名(ming)。
公孫龍的哲學思想,《淮南子》說(shuo),公孫龍"別同異,離堅白"。
他(ta)(ta)與惠施(shi)的"合同異"說正相(xiang)反,完全脫離感性認識,只強調概念的邏輯分(fen)析,具有十分(fen)濃厚的形而上(shang)(shang)學特色(se)。但在邏輯學上(shang)(shang),他(ta)(ta)的貢獻(xian)是值得重視的。
公孫(sun)龍(long)的(de)(de)(de)"離(li)(li)(li)(li)(li)堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)"學(xue)(xue)說(shuo)(shuo)是(shi)從對"堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi)(shi)"的(de)(de)(de)分(fen)析出發的(de)(de)(de)。《公孫(sun)龍(long)子(zi)·堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)論》說(shuo)(shuo):"視不(bu)(bu)(bu)(bu)(bu)得(de)其(qi)(qi)所堅(jian)(jian)(jian)(jian)(jian)(jian)而(er)得(de)其(qi)(qi)所白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)者,無(wu)(wu)堅(jian)(jian)(jian)(jian)(jian)(jian)也(ye)(ye)(ye);拊不(bu)(bu)(bu)(bu)(bu)得(de)其(qi)(qi)所白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)而(er)得(de)其(qi)(qi)所堅(jian)(jian)(jian)(jian)(jian)(jian)者,無(wu)(wu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye)(ye)。"即(ji)人們用(yong)眼睛看(kan),不(bu)(bu)(bu)(bu)(bu)知道(dao)(dao)它(ta)(ta)(ta)是(shi)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)的(de)(de)(de),而(er)知道(dao)(dao)石(shi)(shi)是(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)(yan)色(se)(se)(se)的(de)(de)(de),這(zhe)(zhe)(zhe)(zhe)就(jiu)是(shi)沒有(you)(you)(you)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying);用(yong)手(shou)摸不(bu)(bu)(bu)(bu)(bu)知道(dao)(dao)它(ta)(ta)(ta)是(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)(yan)色(se)(se)(se),而(er)知道(dao)(dao)它(ta)(ta)(ta)是(shi)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)的(de)(de)(de),這(zhe)(zhe)(zhe)(zhe)就(jiu)是(shi)沒有(you)(you)(you)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)(yan)色(se)(se)(se)。在(zai)(zai)(zai)(zai)前一種(zhong)(zhong)情況(kuang)下,堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)藏(zang)了(le)起(qi)來(lai)。在(zai)(zai)(zai)(zai)后(hou)一種(zhong)(zhong)情況(kuang)下,白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色(se)(se)(se)藏(zang)了(le)起(qi)來(lai)。這(zhe)(zhe)(zhe)(zhe)叫作"自(zi)藏(zang)"。《堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)論》又(you)說(shuo)(shuo):"得(de)其(qi)(qi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai),得(de)其(qi)(qi)堅(jian)(jian)(jian)(jian)(jian)(jian),見(jian)與(yu)(yu)不(bu)(bu)(bu)(bu)(bu)見(jian)離(li)(li)(li)(li)(li)。不(bu)(bu)(bu)(bu)(bu)見(jian)離(li)(li)(li)(li)(li)一。一不(bu)(bu)(bu)(bu)(bu)相盈,故離(li)(li)(li)(li)(li)離(li)(li)(li)(li)(li)也(ye)(ye)(ye)者,藏(zang)也(ye)(ye)(ye)。"看(kan)到它(ta)(ta)(ta)的(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)(yan)色(se)(se)(se),摸到它(ta)(ta)(ta)的(de)(de)(de)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying),有(you)(you)(you)"見(jian)與(yu)(yu)不(bu)(bu)(bu)(bu)(bu)見(jian)"的(de)(de)(de)情況(kuang),這(zhe)(zhe)(zhe)(zhe)就(jiu)叫離(li)(li)(li)(li)(li),因為(wei)(wei)石(shi)(shi)與(yu)(yu)堅(jian)(jian)(jian)(jian)(jian)(jian)、白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)不(bu)(bu)(bu)(bu)(bu)能互相包含,所以就(jiu)分(fen)離(li)(li)(li)(li)(li)了(le)。分(fen)離(li)(li)(li)(li)(li)了(le)也(ye)(ye)(ye)就(jiu)是(shi)藏(zang)起(qi)來(lai)了(le)。他(ta)認為(wei)(wei),"天下未有(you)(you)(you)若(ruo)堅(jian)(jian)(jian)(jian)(jian)(jian),而(er)堅(jian)(jian)(jian)(jian)(jian)(jian)藏(zang)"。又(you)說(shuo)(shuo):"若(ruo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)者必(bi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai),則不(bu)(bu)(bu)(bu)(bu)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi)(shi)物(wu)而(er)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)焉。""石(shi)(shi)其(qi)(qi)無(wu)(wu)有(you)(you)(you),惡取堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)乎?故離(li)(li)(li)(li)(li)也(ye)(ye)(ye)。"這(zhe)(zhe)(zhe)(zhe)是(shi)說(shuo)(shuo),不(bu)(bu)(bu)(bu)(bu)使石(shi)(shi)與(yu)(yu)物(wu)變(bian)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)而(er)獨立的(de)(de)(de)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)(即(ji)抽象的(de)(de)(de)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)),天下是(shi)沒有(you)(you)(you)的(de)(de)(de)。這(zhe)(zhe)(zhe)(zhe)就(jiu)是(shi)說(shuo)(shuo),堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)藏(zang)起(qi)來(lai)了(le)。若(ruo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)(yan)色(se)(se)(se)本身定是(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)(yan)色(se)(se)(se)的(de)(de)(de)話,它(ta)(ta)(ta)就(jiu)不(bu)(bu)(bu)(bu)(bu)必(bi)通過使物(wu)體發白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)而(er)表現自(zi)己是(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)。他(ta)把(ba)本身是(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)(yan)色(se)(se)(se)看(kan)成(cheng)一種(zhong)(zhong)抽象的(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)顏(yan)(yan)色(se)(se)(se)。它(ta)(ta)(ta)看(kan)不(bu)(bu)(bu)(bu)(bu)見(jian),即(ji)是(shi)藏(zang)起(qi)來(lai)了(le)。石(shi)(shi)頭(tou)假如沒有(you)(you)(you)獨立成(cheng)為(wei)(wei)石(shi)(shi)的(de)(de)(de)本領,又(you)怎(zen)么能夠形成(cheng)既堅(jian)(jian)(jian)(jian)(jian)(jian)又(you)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)(de)(de)石(shi)(shi)呢?因此,他(ta)的(de)(de)(de)結論是(shi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色(se)(se)(se)與(yu)(yu)堅(jian)(jian)(jian)(jian)(jian)(jian)硬(ying)(ying)(ying)(ying)并不(bu)(bu)(bu)(bu)(bu)是(shi)結合在(zai)(zai)(zai)(zai)石(shi)(shi)頭(tou)里面(mian),而(er)是(shi)脫離(li)(li)(li)(li)(li)石(shi)(shi)頭(tou)獨立存在(zai)(zai)(zai)(zai)的(de)(de)(de)。這(zhe)(zhe)(zhe)(zhe)就(jiu)是(shi)"離(li)(li)(li)(li)(li)堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)"學(xue)(xue)說(shuo)(shuo)的(de)(de)(de)主(zhu)要論點。這(zhe)(zhe)(zhe)(zhe)一學(xue)(xue)說(shuo)(shuo)把(ba)事物(wu)的(de)(de)(de)各種(zhong)(zhong)屬性(xing)一方(fang)面(mian)與(yu)(yu)物(wu)質實體割(ge)裂開,另(ling)一方(fang)面(mian)又(you)把(ba)它(ta)(ta)(ta)們一一孤立起(qi)來(lai)而(er)否認其(qi)(qi)統一性(xing)。這(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)(zai)哲學(xue)(xue)上就(jiu)意味(wei)著一般(ban)不(bu)(bu)(bu)(bu)(bu)是(shi)存在(zai)(zai)(zai)(zai)個別之中,而(er)是(shi)可以脫離(li)(li)(li)(li)(li)個別單(dan)獨存在(zai)(zai)(zai)(zai)的(de)(de)(de)。公孫(sun)龍(long)"離(li)(li)(li)(li)(li)堅(jian)(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)"學(xue)(xue)說(shuo)(shuo)的(de)(de)(de)詭(gui)辯性(xing)質,在(zai)(zai)(zai)(zai)他(ta)的(de)(de)(de)"白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬非馬"的(de)(de)(de)命題中表現最為(wei)(wei)明顯。
"白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"是(shi)(shi)(shi)(shi)古(gu)代思想史(shi)上(shang)(shang)的(de)(de)(de)(de)(de)(de)著名命(ming)(ming)(ming)題。公孫龍的(de)(de)(de)(de)(de)(de)論證(zheng)是(shi)(shi)(shi)(shi)這樣的(de)(de)(de)(de)(de)(de):"馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)者,所以(yi)(yi)命(ming)(ming)(ming)形(xing)也(ye)(ye)(ye)(ye);白(bai)(bai)(bai)者所以(yi)(yi)命(ming)(ming)(ming)色也(ye)(ye)(ye)(ye)。命(ming)(ming)(ming)色者非(fei)命(ming)(ming)(ming)形(xing)也(ye)(ye)(ye)(ye)。故曰(yue):白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)。"①"馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"一(yi)(yi)詞(ci)是(shi)(shi)(shi)(shi)指馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)(de)形(xing)態(tai),凡(fan)是(shi)(shi)(shi)(shi)具有馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)(de)形(xing)態(tai)的(de)(de)(de)(de)(de)(de)都命(ming)(ming)(ming)名為馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)。"白(bai)(bai)(bai)"一(yi)(yi)詞(ci)是(shi)(shi)(shi)(shi)指白(bai)(bai)(bai)的(de)(de)(de)(de)(de)(de)顏色,凡(fan)是(shi)(shi)(shi)(shi)白(bai)(bai)(bai)顏色的(de)(de)(de)(de)(de)(de)都命(ming)(ming)(ming)名為白(bai)(bai)(bai)。"白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"是(shi)(shi)(shi)(shi)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)(de)形(xing)態(tai)再(zai)加(jia)上(shang)(shang)白(bai)(bai)(bai)的(de)(de)(de)(de)(de)(de)顏色,亦即白(bai)(bai)(bai)顏色的(de)(de)(de)(de)(de)(de)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)。可見(jian),馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)與(yu)白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)是(shi)(shi)(shi)(shi)兩個(ge)不同的(de)(de)(de)(de)(de)(de)概(gai)(gai)念,所以(yi)(yi)他(ta)說(shuo):"白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"。這是(shi)(shi)(shi)(shi)從概(gai)(gai)念的(de)(de)(de)(de)(de)(de)內涵方面來(lai)(lai)論證(zheng)的(de)(de)(de)(de)(de)(de)。其次,他(ta)又從"馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"與(yu)"白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"的(de)(de)(de)(de)(de)(de)外延(yan)不同來(lai)(lai)論證(zheng)。他(ta)說(shuo):"求(qiu)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),黃、黑馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)皆(jie)可致(zhi);求(qiu)白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),黃、黑馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)不可致(zhi)"。②馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)一(yi)(yi)詞(ci)的(de)(de)(de)(de)(de)(de)外延(yan)包括(kuo)一(yi)(yi)切馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)在內,所以(yi)(yi)黃馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)、黑馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)都在內。白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)(de)外延(yan)僅限于(yu)白(bai)(bai)(bai)顏色的(de)(de)(de)(de)(de)(de)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),所以(yi)(yi)黃馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)、黑馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)不在內。馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)與(yu)白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)兩個(ge)概(gai)(gai)念既然有這樣的(de)(de)(de)(de)(de)(de)差別,所以(yi)(yi)他(ta)說(shuo):"白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)"。第三(san),他(ta)又從個(ge)別(個(ge)性(xing))與(yu)一(yi)(yi)般(共(gong)性(xing))的(de)(de)(de)(de)(de)(de)關系來(lai)(lai)論證(zheng)。他(ta)說(shuo):"白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)也(ye)(ye)(ye)(ye)。白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)者,馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)與(yu)白(bai)(bai)(bai)也(ye)(ye)(ye)(ye),白(bai)(bai)(bai)與(yu)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)也(ye)(ye)(ye)(ye)。故曰(yue):白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)也(ye)(ye)(ye)(ye)。"③這是(shi)(shi)(shi)(shi)說(shuo),白(bai)(bai)(bai)是(shi)(shi)(shi)(shi)一(yi)(yi)切白(bai)(bai)(bai)色的(de)(de)(de)(de)(de)(de)共(gong)性(xing),而不是(shi)(shi)(shi)(shi)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma),馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)是(shi)(shi)(shi)(shi)一(yi)(yi)切馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)(de)共(gong)性(xing),而不是(shi)(shi)(shi)(shi)白(bai)(bai)(bai)。白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)指白(bai)(bai)(bai)色的(de)(de)(de)(de)(de)(de)共(gong)性(xing)加(jia)上(shang)(shang)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)(de)共(gong)性(xing)。所以(yi)(yi)白(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)并不是(shi)(shi)(shi)(shi)馬(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)(ma)。
公(gong)孫龍(long)的(de)(de)(de)(de)(de)(de)論證在(zai)(zai)(zai)邏輯上(shang)(shang)和(he)概念(nian)分析上(shang)(shang)做出了(le)獨到的(de)(de)(de)(de)(de)(de)歷史貢獻,但是(shi)他把一(yi)(yi)(yi)些(xie)概念(nian)混淆(xiao)而流入詭辯。他分析了(le)馬與(yu)白(bai)馬這(zhe)(zhe)兩個(ge)(ge)概念(nian)的(de)(de)(de)(de)(de)(de)差別(bie)(bie)、個(ge)(ge)別(bie)(bie)與(yu)一(yi)(yi)(yi)般的(de)(de)(de)(de)(de)(de)差別(bie)(bie)。但是(shi),他夸(kua)大(da)了(le)這(zhe)(zhe)種差別(bie)(bie),把兩者(zhe)完(wan)全割裂開來,并加(jia)以(yi)絕對化;最后達到否認個(ge)(ge)別(bie)(bie),只承認一(yi)(yi)(yi)般,使一(yi)(yi)(yi)般脫(tuo)離(li)個(ge)(ge)別(bie)(bie)獨立存在(zai)(zai)(zai)。這(zhe)(zhe)樣,就把抽象的(de)(de)(de)(de)(de)(de)概念(nian)當成脫(tuo)離(li)具體事物的(de)(de)(de)(de)(de)(de)精神實(shi)體,從而導致了(le)客觀唯心主義的(de)(de)(de)(de)(de)(de)結論。《莊子·天(tian)下(xia)》還(huan)記載了(le)辯者(zhe)"二十一(yi)(yi)(yi)事",其中(zhong)一(yi)(yi)(yi)些(xie)命(ming)(ming)題(ti)與(yu)公(gong)孫龍(long)有關。如"雞三足",又(you)見(jian)于《公(gong)孫龍(long)子·通變論》:"飛(fei)鳥(niao)之景,未(wei)嘗動(dong)也。"也是(shi)屬于公(gong)孫龍(long)一(yi)(yi)(yi)派的(de)(de)(de)(de)(de)(de)命(ming)(ming)題(ti)。景即影(ying)。這(zhe)(zhe)個(ge)(ge)命(ming)(ming)題(ti)是(shi)說,飛(fei)鳥(niao)的(de)(de)(de)(de)(de)(de)影(ying)子并沒(mei)有在(zai)(zai)(zai)運(yun)動(dong)。在(zai)(zai)(zai)每一(yi)(yi)(yi)瞬間(jian),飛(fei)鳥(niao)的(de)(de)(de)(de)(de)(de)影(ying)子可以(yi)認為是(shi)不動(dong)的(de)(de)(de)(de)(de)(de)。
但是(shi)時間有連(lian)續性,空間有延(yan)展(zhan)性;飛鳥之影在時空體內又(you)是(shi)運(yun)動(dong)(dong)(dong)著的。這個命題(ti)對運(yun)動(dong)(dong)(dong)的性質具有片面(mian)的認識,但是(shi)最終(zhong)是(shi)走上(shang)(shang)形(xing)而上(shang)(shang)學(xue),否認運(yun)動(dong)(dong)(dong)的可能(neng)性。
名家(jia)是(shi)(shi)(shi)春秋戰國社會大變革的(de)(de)(de)(de)產物(wu)(wu)。他(ta)們(men)(men)的(de)(de)(de)(de)辯論,"不法先(xian)王,不是(shi)(shi)(shi)禮義",①具有(you)反傳(chuan)統的(de)(de)(de)(de)精神,是(shi)(shi)(shi)為新的(de)(de)(de)(de)政權服務的(de)(de)(de)(de)。但由(you)于他(ta)們(men)(men)認(ren)(ren)識(shi)(shi)(shi)的(de)(de)(de)(de)角度不同,因此觀點有(you)所(suo)不同。惠(hui)施、公孫龍都是(shi)(shi)(shi)片面(mian)夸大了認(ren)(ren)識(shi)(shi)(shi)的(de)(de)(de)(de)某一(yi)方(fang)面(mian),惠(hui)施強(qiang)調事物(wu)(wu)的(de)(de)(de)(de)"同一(yi)"(即同)的(de)(de)(de)(de)一(yi)方(fang)面(mian),公孫龍則(ze)強(qiang)調事物(wu)(wu)的(de)(de)(de)(de)差別(即"異")的(de)(de)(de)(de)一(yi)方(fang)面(mian)。他(ta)們(men)(men)在各自所(suo)強(qiang)調的(de)(de)(de)(de)方(fang)面(mian)都有(you)精辟(pi)的(de)(de)(de)(de)思想,但是(shi)(shi)(shi)這些認(ren)(ren)識(shi)(shi)(shi)卻(que)受到形(xing)而上(shang)學思想方(fang)法的(de)(de)(de)(de)限(xian)制。他(ta)們(men)(men)的(de)(de)(de)(de)錯誤是(shi)(shi)(shi)人類(lei)認(ren)(ren)識(shi)(shi)(shi)發展史上(shang)不可避免(mian)的(de)(de)(de)(de),后期墨家(jia)的(de)(de)(de)(de)邏輯思想正是(shi)(shi)(shi)對(dui)他(ta)們(men)(men)的(de)(de)(de)(de)批判總結。
但(dan)是(shi),名家(jia)在歷史(shi)上是(shi)有貢獻的(de)(de),他們(men)非常有似于(yu)古希臘的(de)(de)智者派(pai)(pai),甚至(zhi)于(yu)連某些命題都是(shi)相似的(de)(de)或者相同(tong)的(de)(de)(例如公元前五世紀伊里亞的(de)(de)芝諾就有過"飛矢(shi)不(bu)動"的(de)(de)命題)。名辯學派(pai)(pai)和(he)(he)智者派(pai)(pai)大約前后同(tong)時(shi)(shi)各自在東(dong)方和(he)(he)西方以幾乎相同(tong)的(de)(de)詭辯式的(de)(de)理論活動,參與(yu)了當時(shi)(shi)歷史(shi)性的(de)(de)社會大變動,并促使人類思想認(ren)識大為深化。這是(shi)人類文(wen)明史(shi)最值得引人注目的(de)(de)現(xian)象之一。
公(gong)孫龍(long)不像(xiang)惠施(shi)那樣強調相(xiang)對(dui)(dui)的、變化的,而(er)強調“名”是絕(jue)對(dui)(dui)的、不變的。他由此(ci)得到與柏拉圖(tu)的理念或(huo)(huo)共相(xiang)相(xiang)同的概念,柏拉圖(tu)的理念或(huo)(huo)共相(xiang)在(zai)西方哲(zhe)學是極著名的。
他(ta)的(de)(de)(de)著作《公(gong)孫龍(long)子》,有一(yi)(yi)篇《白(bai)馬(ma)(ma)(ma)(ma)論》。其主(zhu)要命(ming)題(ti)是“白(bai)馬(ma)(ma)(ma)(ma)非(fei)(fei)(fei)(fei)馬(ma)(ma)(ma)(ma)”。公(gong)孫龍(long)通過三(san)點(dian)論證,力求(qiu)證明這(zhe)個命(ming)題(ti)。第一(yi)(yi)點(dian)是:“馬(ma)(ma)(ma)(ma)者。所(suo)(suo)以(yi)命(ming)形也;白(bai)者,所(suo)(suo)以(yi)命(ming)色也。命(ming)色者非(fei)(fei)(fei)(fei)命(ming)形也。故曰:白(bai)馬(ma)(ma)(ma)(ma)非(fei)(fei)(fei)(fei)馬(ma)(ma)(ma)(ma)。”若用西方邏輯學術語,大家可以(yi)說,這(zhe)一(yi)(yi)點(dian)是強調(diao),“馬(ma)(ma)(ma)(ma)”、“白(bai)”、“白(bai)馬(ma)(ma)(ma)(ma)”的(de)(de)(de)內(nei)(nei)涵的(de)(de)(de)不同。“馬(ma)(ma)(ma)(ma)”的(de)(de)(de)內(nei)(nei)涵是一(yi)(yi)種動物(wu),“白(bai)”的(de)(de)(de)內(nei)(nei)涵是一(yi)(yi)種顏(yan)色,“白(bai)馬(ma)(ma)(ma)(ma)”的(de)(de)(de)內(nei)(nei)涵是一(yi)(yi)種動物(wu)加一(yi)(yi)種顏(yan)色。三(san)者內(nei)(nei)涵各不相同,所(suo)(suo)以(yi)白(bai)馬(ma)(ma)(ma)(ma)非(fei)(fei)(fei)(fei)馬(ma)(ma)(ma)(ma)。
第(di)二點(dian)是:“求(qiu)馬(ma)(ma)(ma)(ma)(ma)(ma),黃(huang)黑(hei)馬(ma)(ma)(ma)(ma)(ma)(ma)皆可致(zhi)。求(qiu)白(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma),黃(huang)黑(hei)馬(ma)(ma)(ma)(ma)(ma)(ma)不可致(zhi)。……故(gu)黃(huang)黑(hei)馬(ma)(ma)(ma)(ma)(ma)(ma)一(yi)也,而可以(yi)(yi)(yi)應有(you)(you)馬(ma)(ma)(ma)(ma)(ma)(ma),而不可以(yi)(yi)(yi)應有(you)(you)白(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma),是白(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)之非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)審矣”。“馬(ma)(ma)(ma)(ma)(ma)(ma)者,無去(qu)取(qu)于色(se)(se),故(gu)黃(huang)黑(hei)皆所以(yi)(yi)(yi)應。白(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)者有(you)(you)去(qu)取(qu)于色(se)(se),黃(huang)黑(hei)馬(ma)(ma)(ma)(ma)(ma)(ma)皆所以(yi)(yi)(yi)色(se)(se)去(qu),故(gu)惟白(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)獨可以(yi)(yi)(yi)應耳。無去(qu)者,非(fei)有(you)(you)去(qu)也。故(gu)曰:白(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)”。若用西方邏輯學術語,我們可以(yi)(yi)(yi)說,這(zhe)一(yi)點(dian)是強調,“馬(ma)(ma)(ma)(ma)(ma)(ma)”、“白(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)”的(de)(de)外延(yan)的(de)(de)不同。“馬(ma)(ma)(ma)(ma)(ma)(ma)”的(de)(de)外延(yan)包(bao)括一(yi)切馬(ma)(ma)(ma)(ma)(ma)(ma),不管其顏(yan)色(se)(se)的(de)(de)區別。“白(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)”的(de)(de)外延(yan)只包(bao)括白(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma),有(you)(you)相應的(de)(de)顏(yan)色(se)(se)區別。由于“馬(ma)(ma)(ma)(ma)(ma)(ma)”與(yu)“白(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)”外延(yan)不同,所以(yi)(yi)(yi)白(bai)(bai)(bai)(bai)馬(ma)(ma)(ma)(ma)(ma)(ma)非(fei)馬(ma)(ma)(ma)(ma)(ma)(ma)。
第三點(dian)是(shi)(shi):“馬(ma)(ma)(ma)(ma)(ma)固有色(se),故(gu)有白(bai)馬(ma)(ma)(ma)(ma)(ma)。使馬(ma)(ma)(ma)(ma)(ma)無色(se),有馬(ma)(ma)(ma)(ma)(ma)如己耳。安取白(bai)馬(ma)(ma)(ma)(ma)(ma)?故(gu)白(bai)者,非馬(ma)(ma)(ma)(ma)(ma)也(ye)。白(bai)馬(ma)(ma)(ma)(ma)(ma)者,馬(ma)(ma)(ma)(ma)(ma)與白(bai)也(ye),白(bai)與馬(ma)(ma)(ma)(ma)(ma)也(ye)。故(gu)曰:白(bai)馬(ma)(ma)(ma)(ma)(ma)非馬(ma)(ma)(ma)(ma)(ma)也(ye)。”這(zhe)(zhe)(zhe)一(yi)點(dian)似乎(hu)是(shi)(shi)強調,“馬(ma)(ma)(ma)(ma)(ma)”這(zhe)(zhe)(zhe)個共性(xing)與“白(bai)馬(ma)(ma)(ma)(ma)(ma)”這(zhe)(zhe)(zhe)個共性(xing)的(de)(de)(de)(de)(de)不(bu)(bu)同。馬(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)共性(xing),是(shi)(shi)一(yi)切(qie)馬(ma)(ma)(ma)(ma)(ma)的(de)(de)(de)(de)(de)本質屬(shu)性(xing)。它不(bu)(bu)包涵顏色(se),僅(jin)只是(shi)(shi)“馬(ma)(ma)(ma)(ma)(ma)作為(wei)(wei)馬(ma)(ma)(ma)(ma)(ma)”。這(zhe)(zhe)(zhe)樣(yang)的(de)(de)(de)(de)(de)“馬(ma)(ma)(ma)(ma)(ma)”的(de)(de)(de)(de)(de)共性(xing)與“白(bai)馬(ma)(ma)(ma)(ma)(ma)”的(de)(de)(de)(de)(de)共性(xing)不(bu)(bu)同。也(ye)就(jiu)是(shi)(shi)說,馬(ma)(ma)(ma)(ma)(ma)作為(wei)(wei)馬(ma)(ma)(ma)(ma)(ma)與白(bai)馬(ma)(ma)(ma)(ma)(ma)作為(wei)(wei)白(bai)馬(ma)(ma)(ma)(ma)(ma)不(bu)(bu)同。所(suo)以白(bai)馬(ma)(ma)(ma)(ma)(ma)非馬(ma)(ma)(ma)(ma)(ma)。
或“堅(jian)(jian)(jian)(jian)(jian)石(shi)”,除了馬作(zuo)為馬,又(you)還有(you)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)作(zuo)為白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai),即(ji)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)共相(xiang)。《白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬論(lun)》中說(shuo):“白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)者不(bu)(bu)定(ding)(ding)(ding)(ding)所(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai),忘之而(er)可也(ye)(ye)。白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)馬者言白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)。定(ding)(ding)(ding)(ding)所(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye)。定(ding)(ding)(ding)(ding)所(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)者,非白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye)。”定(ding)(ding)(ding)(ding)所(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai),就(jiu)是(shi)(shi)(shi)(shi)具(ju)體的(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色,見(jian)于各種(zhong)實(shi)際(ji)的(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色物體。見(jian)于各種(zhong)實(shi)際(ji)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色物體的(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色,是(shi)(shi)(shi)(shi)這(zhe)些物體所(suo)(suo)(suo)定(ding)(ding)(ding)(ding)的(de)。但(dan)是(shi)(shi)(shi)(shi)“白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)”的(de)共相(xiang),則(ze)不(bu)(bu)是(shi)(shi)(shi)(shi)任(ren)何(he)實(shi)際(ji)的(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)色物體所(suo)(suo)(suo)定(ding)(ding)(ding)(ding)。它是(shi)(shi)(shi)(shi)未定(ding)(ding)(ding)(ding)的(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)共性。《公孫龍子》另有(you)一(yi)篇《堅(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)論(lun)》。其(qi)(qi)主要命題(ti)是(shi)(shi)(shi)(shi)“離堅(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)”。公孫龍的(de)證明有(you)兩個部(bu)分。第一(yi)部(bu)分是(shi)(shi)(shi)(shi),假設有(you)堅(jian)(jian)(jian)(jian)(jian)而(er)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)的(de)石(shi),他(ta)設問說(shuo):“堅(jian)(jian)(jian)(jian)(jian)、白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)、石(shi):三,可乎?曰:不(bu)(bu)可。曰:二,可乎?曰:可。曰:何(he)哉?曰:無堅(jian)(jian)(jian)(jian)(jian)得(de)(de)(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai),其(qi)(qi)舉也(ye)(ye)二;無白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)得(de)(de)(de)(de)(de)堅(jian)(jian)(jian)(jian)(jian),其(qi)(qi)舉也(ye)(ye)二”。“視不(bu)(bu)得(de)(de)(de)(de)(de)其(qi)(qi)所(suo)(suo)(suo)堅(jian)(jian)(jian)(jian)(jian)而(er)得(de)(de)(de)(de)(de)其(qi)(qi)所(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)者,無堅(jian)(jian)(jian)(jian)(jian)也(ye)(ye)。拊不(bu)(bu)得(de)(de)(de)(de)(de)其(qi)(qi)所(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)而(er)得(de)(de)(de)(de)(de)其(qi)(qi)所(suo)(suo)(suo)堅(jian)(jian)(jian)(jian)(jian),得(de)(de)(de)(de)(de)其(qi)(qi)堅(jian)(jian)(jian)(jian)(jian)也(ye)(ye),無白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)也(ye)(ye)。”這(zhe)段對話是(shi)(shi)(shi)(shi)從知識論(lun)方面證明堅(jian)(jian)(jian)(jian)(jian)、白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)是(shi)(shi)(shi)(shi)彼此分離的(de)。有(you)一(yi)堅(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi),用(yong)眼(yan)看,則(ze)只“得(de)(de)(de)(de)(de)其(qi)(qi)所(suo)(suo)(suo)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)”,只得(de)(de)(de)(de)(de)一(yi)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi);用(yong)手摸,則(ze)只“得(de)(de)(de)(de)(de)其(qi)(qi)所(suo)(suo)(suo)堅(jian)(jian)(jian)(jian)(jian)”,只得(de)(de)(de)(de)(de)一(yi)堅(jian)(jian)(jian)(jian)(jian)石(shi)。感覺(jue)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)時不(bu)(bu)能感覺(jue)堅(jian)(jian)(jian)(jian)(jian),感覺(jue)堅(jian)(jian)(jian)(jian)(jian)時不(bu)(bu)能感覺(jue)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)。所(suo)(suo)(suo)以,從知識論(lun)方面說(shuo),只有(you)“白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi)”沒有(you)“堅(jian)(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)石(shi)”。這(zhe)就(jiu)是(shi)(shi)(shi)(shi)“無堅(jian)(jian)(jian)(jian)(jian)得(de)(de)(de)(de)(de)白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai),其(qi)(qi)舉也(ye)(ye)二;無白(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)(bai)得(de)(de)(de)(de)(de)堅(jian)(jian)(jian)(jian)(jian),其(qi)(qi)舉也(ye)(ye)二”的(de)意思。
他(ta)的(de)(de)(de)(de)關(guan)于(yu)名與實的(de)(de)(de)(de)關(guan)系的(de)(de)(de)(de)理(li)(li)論是(shi)(shi)(shi)(shi)建立(li)在(zai)(zai)他(ta)的(de)(de)(de)(de)關(guan)于(yu)共(gong)相(xiang)(xiang)(xiang)的(de)(de)(de)(de)唯心主(zhu)義哲學理(li)(li)論之(zhi)上的(de)(de)(de)(de)。他(ta)認為,共(gong)相(xiang)(xiang)(xiang)是(shi)(shi)(shi)(shi)一(yi)種獨立(li)存(cun)在(zai)(zai)。他(ta)的(de)(de)(de)(de)“堅(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)論”就(jiu)是(shi)(shi)(shi)(shi)企圖論證一(yi)塊白(bai)(bai)(bai)(bai)石(shi)頭的(de)(de)(de)(de)白(bai)(bai)(bai)(bai)色(se)(se)和(he)堅(jian)(jian)(jian)(jian)硬(ying)性(xing)(xing)是(shi)(shi)(shi)(shi)可以(yi)(yi)獨立(li)存(cun)在(zai)(zai)的(de)(de)(de)(de)。他(ta)首先從關(guan)于(yu)“堅(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)石(shi)”的(de)(de)(de)(de)感(gan)(gan)覺(jue)(jue)(jue)(jue)來(lai)進行(xing)分(fen)(fen)析,企圖說(shuo)(shuo)明(ming),“堅(jian)(jian)(jian)(jian)”與“白(bai)(bai)(bai)(bai)”可以(yi)(yi)互相(xiang)(xiang)(xiang)分(fen)(fen)離(li)(li)(li),然后再說(shuo)(shuo)明(ming)它(ta)們可以(yi)(yi)離(li)(li)(li)開(kai)人們的(de)(de)(de)(de)意(yi)(yi)識而(er)(er)(er)(er)存(cun)在(zai)(zai)。他(ta)說(shuo)(shuo):“視不(bu)(bu)(bu)(bu)(bu)得(de)其(qi)(qi)(qi)所(suo)堅(jian)(jian)(jian)(jian)而(er)(er)(er)(er)得(de)其(qi)(qi)(qi)所(suo)白(bai)(bai)(bai)(bai)者,無(wu)堅(jian)(jian)(jian)(jian)也(ye)。,拊不(bu)(bu)(bu)(bu)(bu)得(de)其(qi)(qi)(qi)所(suo)白(bai)(bai)(bai)(bai)而(er)(er)(er)(er)得(de)其(qi)(qi)(qi)所(suo)堅(jian)(jian)(jian)(jian)者,無(wu)白(bai)(bai)(bai)(bai)也(ye)。”(《堅(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)論》)又(you)說(shuo)(shuo):“得(de)其(qi)(qi)(qi)白(bai)(bai)(bai)(bai).得(de)其(qi)(qi)(qi)堅(jian)(jian)(jian)(jian),見(jian)(jian)(jian)與不(bu)(bu)(bu)(bu)(bu)見(jian)(jian)(jian)離(li)(li)(li):不(bu)(bu)(bu)(bu)(bu)見(jian)(jian)(jian)離(li)(li)(li)。一(yi)一(yi)不(bu)(bu)(bu)(bu)(bu)相(xiang)(xiang)(xiang)盈故離(li)(li)(li),離(li)(li)(li)也(ye)者藏(zang)也(ye)。”(同上)這(zhe)(zhe)(zhe)是(shi)(shi)(shi)(shi)說(shuo)(shuo),看的(de)(de)(de)(de)時候(hou)(hou)感(gan)(gan)覺(jue)(jue)(jue)(jue)不(bu)(bu)(bu)(bu)(bu)到(dao)堅(jian)(jian)(jian)(jian)硬(ying)性(xing)(xing),而(er)(er)(er)(er)只感(gan)(gan)覺(jue)(jue)(jue)(jue)到(dao)白(bai)(bai)(bai)(bai)色(se)(se),這(zhe)(zhe)(zhe)時候(hou)(hou)堅(jian)(jian)(jian)(jian)硬(ying)性(xing)(xing)等于(yu)沒有(you)(you)(you)。觸的(de)(de)(de)(de)時候(hou)(hou)感(gan)(gan)覺(jue)(jue)(jue)(jue)不(bu)(bu)(bu)(bu)(bu)到(dao)白(bai)(bai)(bai)(bai)色(se)(se),而(er)(er)(er)(er)只感(gan)(gan)覺(jue)(jue)(jue)(jue)到(dao)堅(jian)(jian)(jian)(jian)硬(ying)性(xing)(xing),這(zhe)(zhe)(zhe)時候(hou)(hou)白(bai)(bai)(bai)(bai)色(se)(se)等于(yu)沒有(you)(you)(you)。或(huo)者感(gan)(gan)覺(jue)(jue)(jue)(jue)到(dao)白(bai)(bai)(bai)(bai)色(se)(se),或(huo)者感(gan)(gan)覺(jue)(jue)(jue)(jue)到(dao)堅(jian)(jian)(jian)(jian)硬(ying)性(xing)(xing)。感(gan)(gan)覺(jue)(jue)(jue)(jue)到(dao)的(de)(de)(de)(de)與感(gan)(gan)覺(jue)(jue)(jue)(jue)不(bu)(bu)(bu)(bu)(bu)到(dao)的(de)(de)(de)(de)是(shi)(shi)(shi)(shi)彼(bi)(bi)此(ci)分(fen)(fen)離(li)(li)(li)的(de)(de)(de)(de)。彼(bi)(bi)此(ci)不(bu)(bu)(bu)(bu)(bu)聯在(zai)(zai)一(yi)起(qi),所(suo)以(yi)(yi)說(shuo)(shuo)是(shi)(shi)(shi)(shi)分(fen)(fen)離(li)(li)(li)。而(er)(er)(er)(er)分(fen)(fen)離(li)(li)(li)就(jiu)是(shi)(shi)(shi)(shi)藏(zang)在(zai)(zai)自身之(zhi)中。(公(gong)(gong)孫(sun)龍自己解釋說(shuo)(shuo)“藏(zang)”是(shi)(shi)(shi)(shi)指(zhi)“自藏(zang)”有(you)(you)(you)相(xiang)(xiang)(xiang)當于(yu)“潛存(cun)”之(zhi)意(yi)(yi))公(gong)(gong)孫(sun)龍的(de)(de)(de)(de)這(zhe)(zhe)(zhe)兩(liang)段(duan)話是(shi)(shi)(shi)(shi)說(shuo)(shuo)堅(jian)(jian)(jian)(jian)白(bai)(bai)(bai)(bai)石(shi)的(de)(de)(de)(de)白(bai)(bai)(bai)(bai)色(se)(se)和(he)堅(jian)(jian)(jian)(jian)硬(ying)性(xing)(xing)是(shi)(shi)(shi)(shi)可以(yi)(yi)彼(bi)(bi)此(ci)分(fen)(fen)離(li)(li)(li)而(er)(er)(er)(er)存(cun)在(zai)(zai)的(de)(de)(de)(de)。他(ta)又(you)說(shuo)(shuo):“且猶白(bai)(bai)(bai)(bai),以(yi)(yi)目(mu),以(yi)(yi)火(huo)見(jian)(jian)(jian),而(er)(er)(er)(er)火(huo)不(bu)(bu)(bu)(bu)(bu)見(jian)(jian)(jian);則火(huo)與目(mu)不(bu)(bu)(bu)(bu)(bu)見(jian)(jian)(jian)而(er)(er)(er)(er)神(shen)見(jian)(jian)(jian)。神(shen)不(bu)(bu)(bu)(bu)(bu)見(jian)(jian)(jian),而(er)(er)(er)(er)見(jian)(jian)(jian)離(li)(li)(li)。”(同上)這(zhe)(zhe)(zhe)里(li)所(suo)說(shuo)(shuo)的(de)(de)(de)(de)“神(shen)”即精(jing)神(shen)作(zuo)用(yong)(yong),也(ye)就(jiu)是(shi)(shi)(shi)(shi)指(zhi)意(yi)(yi)識;“火(huo)”就(jiu)是(shi)(shi)(shi)(shi)光(guang)。這(zhe)(zhe)(zhe)是(shi)(shi)(shi)(shi)說(shuo)(shuo),例如白(bai)(bai)(bai)(bai)色(se)(se)是(shi)(shi)(shi)(shi)靠著(zhu)眼睛(jing)(jing)(jing)和(he)光(guang)看見(jian)(jian)(jian)的(de)(de)(de)(de)。但光(guang)本(ben)身沒有(you)(you)(you)見(jian)(jian)(jian)物(wu)(wu)的(de)(de)(de)(de)作(zuo)用(yong)(yong),那么光(guang)和(he)眼睛(jing)(jing)(jing)合在(zai)(zai)一(yi)起(qi)也(ye)不(bu)(bu)(bu)(bu)(bu)能(neng)看見(jian)(jian)(jian),只能(neng)是(shi)(shi)(shi)(shi)意(yi)(yi)識在(zai)(zai)看見(jian)(jian)(jian),而(er)(er)(er)(er)意(yi)(yi)識本(ben)身也(ye)是(shi)(shi)(shi)(shi)沒有(you)(you)(you)見(jian)(jian)(jian)物(wu)(wu)作(zuo)用(yong)(yong)的(de)(de)(de)(de)。所(suo)以(yi)(yi)白(bai)(bai)(bai)(bai)色(se)(se)是(shi)(shi)(shi)(shi)和(he)視覺(jue)(jue)(jue)(jue)分(fen)(fen)離(li)(li)(li)著(zhu)的(de)(de)(de)(de)。公(gong)(gong)孫(sun)龍在(zai)(zai)這(zhe)(zhe)(zhe)里(li)是(shi)(shi)(shi)(shi)在(zai)(zai)說(shuo)(shuo)明(ming)白(bai)(bai)(bai)(bai)色(se)(se)等共(gong)相(xiang)(xiang)(xiang)是(shi)(shi)(shi)(shi)可以(yi)(yi)離(li)(li)(li)開(kai)人類(lei)的(de)(de)(de)(de)感(gan)(gan)覺(jue)(jue)(jue)(jue)而(er)(er)(er)(er)獨立(li)存(cun)在(zai)(zai)的(de)(de)(de)(de)。(公(gong)(gong)孫(sun)龍在(zai)(zai)這(zhe)(zhe)(zhe)里(li)犯了一(yi)些邏(luo)輯錯誤。因(yin)為由(you)眼睛(jing)(jing)(jing)離(li)(li)(li)開(kai)了光(guang)不(bu)(bu)(bu)(bu)(bu)能(neng)見(jian)(jian)(jian)物(wu)(wu)和(he)光(guang)本(ben)身沒有(you)(you)(you)見(jian)(jian)(jian)物(wu)(wu)作(zuo)用(yong)(yong)這(zhe)(zhe)(zhe)樣的(de)(de)(de)(de)前(qian)提,不(bu)(bu)(bu)(bu)(bu)能(neng)推出,眼睛(jing)(jing)(jing)和(he)光(guang)合在(zai)(zai)一(yi)起(qi)也(ye)不(bu)(bu)(bu)(bu)(bu)能(neng)看見(jian)(jian)(jian)。)由(you)這(zhe)(zhe)(zhe)一(yi)些話可以(yi)(yi)清楚地看出來(lai),公(gong)(gong)孫(sun)龍主(zhu)張像“白(bai)(bai)(bai)(bai)色(se)(se)”這(zhe)(zhe)(zhe)一(yi)類(lei)共(gong)相(xiang)(xiang)(xiang)是(shi)(shi)(shi)(shi)客(ke)觀存(cun)在(zai)(zai)的(de)(de)(de)(de),因(yin)之(zhi)他(ta)是(shi)(shi)(shi)(shi)客(ke)觀唯心主(zhu)義者。
公孫(sun)龍(long)觀(guan)(guan)(guan)察事物,雖(sui)然把個(ge)(ge)別(bie)與(yu)一(yi)般用"離(li)"的(de)觀(guan)(guan)(guan)點絕對化,只見離(li)而不(bu)見合(he),不(bu)符合(he)辯證法的(de)“個(ge)(ge)別(bie)存在于(yu)一(yi)般之(zhi)中(zhong)”的(de)觀(guan)(guan)(guan)點,但他能(neng)夠開(kai)辟邏(luo)輯(ji)領域,建立邏(luo)輯(ji)學(xue)的(de)理(li)論體系,有(you)助(zhu)于(yu)百家(jia)爭鳴的(de)發展。中(zhong)國歷史上多數學(xue)派看重研究(jiu)政治倫理(li),多不(bu)懂邏(luo)輯(ji)學(xue),甚(shen)至不(bu)承認這門(men)學(xue)問,往往以(yi)政治倫理(li)觀(guan)(guan)(guan)念來批評公孫(sun)龍(long)的(de)邏(luo)輯(ji)思想,直到近世人們才公開(kai)承認公孫(sun)龍(long)辯學(xue)對象邏(luo)輯(ji)的(de)問題(ti),并(bing)加(jia)以(yi)重視(shi)。
公孫龍“白馬非馬”的(de)(de)論說雖(sui)然(ran)有其一定的(de)(de)合理(li)性和開創性,也符合辯證(zheng)法講的(de)(de)個別與(yu)一般相(xiang)區別的(de)(de)原理(li),更有糾正(zheng)當時名實混亂(luan)的(de)(de)作(zuo)用。但(dan)是(shi),他沿著(zhu)同樣的(de)(de)原理(li)隨后再提出的(de)(de)“雞三足”、“火不熱”等辯說確(que)有走火入魔之嫌,已墜入“詭辯”的(de)(de)深淵中。怪不得(de)荀子要斥他為“此惑于用名以亂(luan)實也。”鄒衍(yan)要批評他是(shi)“害大道”、“不能無害君子”。
諸子各家普遍認為公孫龍(long)為詭辯,又似乎無法在辯論中(zhong)勝出。
《公孫龍子》第(di)一(yi)章(zhang)《跡(ji)府》記載了孔(kong)子的(de)后代(dai)孔(kong)穿企圖駁倒公孫龍但失(shi)敗的(de)故(gu)事(shi)。
《莊子天(tian)下篇》稱公孫龍“飾人之心,易人之意(yi),能(neng)勝人之口,不能(neng)服人之心”。
《荀子 不(bu)茍篇》中認為(wei)(wei)君(jun)子不(bu)看重惠施等名(ming)家的辯(bian)才(cai),因為(wei)(wei)其不(bu)符合禮。君(jun)子并不(bu)是無法反駁堅白(bai)離的觀點,而是不(bu)與之辯(bian)論。
《荀(xun)子 正名篇》認為白(bai)馬非馬論是(shi)“此(ci)惑(huo)于用名以亂(luan)實者也”。
《資治通鑒》中記載鄒衍認為公孫龍(long)是(shi)“煩文以相假,飾辭(ci)以相敦,巧譬(pi)以相移(yi),引人(ren)使不(bu)得及(ji)其意,如(ru)此害(hai)大道”,于是(shi)不(bu)和公孫龍(long)辯論(lun)。
周昌忠《公孫(sun)龍子(zi)新論》把公孫(sun)龍的思想和西(xi)方哲學相(xiang)比(bi)較,認為(wei)公孫(sun)龍“構(gou)造了一個相(xiang)當豐富的關(guan)于語言本(ben)身的哲學理論”,并不(bu)比(bi)亞(ya)里(li)士多德遜色。
張遠山在著作《寓言的(de)密(mi)碼》中(zhong)認為,公孫龍開創了中(zhong)國的(de)理性學派的(de)先河。但(dan)諸(zhu)子百家都未能理解他的(de)觀點。