本篇论证了安乐哲和郝大维最近对《中庸》的解释和翻译在中国和西方思维样式之间划了一条错误的对立二分法的界线。西方思想并不都是以一个永恒不变的本质为出发点的 ,而中国的思想也不总是基于一个无确定性的变化世界。孔子的概念像“诚”和“物”与亚里士多德的本体语言很相似 ,两者都基于一个能动存在体的世界 ;这些存在体自返地努力完善和实现它们自己固有的潜能。所以用古希腊的诡辩派的语言来翻译这些及其它有关的中国的词语在哲学上是使人误解和不恰当的。而正像在这篇文章里看到的 ,恰当理解的亚里士多德的本体语言才能对《中庸》原文作出准确的表达和描述。 This article demonstrates that the recent interpretation and translation of the Doctrine of the Mean by An Lizhe and Hao Dawei set a wrong line between the opposite dichotomy between China and the Western mindset. Not all western ideas start from an eternal essence, and the Chinese thinking is not always based on an uncertain world of change. The concepts of Confucius, like “honesty” and “materialness,” are very similar to Aristotle’s ontological language, both based on an active living world that strives to perfection and realize their inherent potential. Therefore, it is philosophically misunderstood and inappropriate to translate these and other related Chinese words in ancient Greek sophistry. As can be seen in this article, Aristotle’s proper understanding of the ontology language can be accurately expressed and described in the original text of the Doctrine of the Mean.