胡適英文口述自傳（簡體書）

　《胡適英文口述自傳》主要內容包括：John Dewey and Pragmatism、The Pragmatic Theory of Thinking、Development of Methodology、Thinking of a Language Reform in China、Some Accidents that Led to a Revolution、A Lonely Literary Experimental Work and a Revolutionary Manifesto等。

 

Ⅰ
Family and Early Life
The People of Hui-chou
My Family-the Hu Clan of Shang-chuang, Chi-hsi
My Father

Ⅱ
Student Days in the United States （1910-1917）
Meeting People of Different Faiths-My Early Student Life at Cornell University
My lnterest in American Politics
From Agriculture to Philosophy
I Became a Trained Public Speaker
My Training in Parliamentary Procedure
Cosmopolitanism,Pacifism and Internationalism-the Political Faith of a Young Student
Columbia University （1915-1917）
John Dewey and Pragmatism
The Pragmatic Theory of Thinking
Development of Methodology
Thinking of a Language Reform in China
Some Accidents that Led to a Revolution
A Lonely Literary Experimental Work and a Revolutionary Manifesto

Ⅲ
Working for a Chinese Renaissance
The Outbreak of a Literary Revolution and Its Achievement
Some Characteristics of the Literary Revolution
The Chinese Renaissance and Its Four-fold Meaning
A Political lnterruption: "The May 4th Movement"
"Science" and "Democracy" Defined
"Concrete Problems v. Abstract Isms":My First Clash with the Marxists
A Systematic Study of China's Cultural Heiitage
"A History of Chinese Philosophy" and Its Subsequent Researches Particularly on Ch'an Buddhism
Historical Research in the Popular Novels （1922-1933）
Some Concluding Remarks on the Progress and Setbacks of the Chinese Renaissance Movement
Glossary

It was in 1910 that I first came into contact with what was known as the classical scholarship of the Han dynasty-the earlier period of classical scholarship， Han-hsueh， as distinct from and contrasted with the later philosophical interpretations of the Sung philosophers， Sung-hsueh.
What happened in the last three hundred years in the scholarly world in China has been called the revival of the Han-hsuel ， the classical learning of the Han scholars. This I believe to be an inaccurate way of describing these periods of classical scholarship.There has never been a history of Chinese classical schola 'ship written from the modern point of view with modern crtical methodology. So these terms of sharp contrasts were not fully justified labels or terminologies. My own belief is that this critical scholarship of the last three hundred years is the cumulative esult of the eight hundred years of gradual growth and development of a critical methodology which goes back to the Northern Sung dynasty，to the 10th， 11th and 12th centuries of intellectual development. It goes back to the beginning of Chinese archeology， the grudual accumulation of archeological knowledge， the intellectual fashion in collecting manuscripts， records from tomb inscriptions， stone monuments， and even earlier from rubbings and inscriptions on bronze vessels. There developed a tendency to use these archeological documents as historical tools to check， to verify， or to compare with the written records in historical books. That was the beginning of a critical methodology; it again supports John Dewey's theory that systematic thinking and critical methodology begin with a situation of doubt， perplexity， difficulty， e.g.， where there are discrepancies in historical records about a date or event.
So in the last three hundred years， there was a more rapid development of this critical scholarship in textual criticism， which we call the chiao-k'an hsueh and also in philological research and reconstruction of meaning， which we call hsunku hsueh. For these there has developed a more generic term， kao-chu or k'ao-chenghsueh， the method of investigation based on evidence， a term which in one of the previous sessions I tried to translate as "evidential investigation."
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